## Kitzur Shulchan Arukh Siman 94

###### Kitzur Shulchan Arukh 94:1
[Kitzur Shulchan Arukh 94:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:1)

שְׁנֵי יִשְׂרְאֵלִים אוֹ יוֹתֵר הַדָּרִים בֶּחָצֵר אַחַת, כָּל אֶחָד בְּחֶדֶר בִּפְנֵי עַצְמוֹ, אָסוּר לְטַלְטֵל לֹא מִן הַבָּתִים לֶחָצֵר, וְלֹא מִן הֶחָצֵר לַבָּתִים וְלֹא מִבַּיִת לְבָיִת. וַאֲפִלּוּ בְּלֹא דֶּרֶךְ הֶחָצֵר, כְּגוֹן שֶׁיֵּשׁ פֶּתַח אוֹ חַלּוֹן בֵּין בֵּיתוֹ שֶׁל זֶה לְבֵיתוֹ שֶׁל זֶה, אֲסוּרִין לְטַלְטֵל דֶּרֶךְ שָׁם (עַיֵּן מגן אברהם סִימָן שס"ו סָעִיף קטן א). וּמִצְוָה עֲלֵיהֶם לַעֲשׂוֹת עֵרוּבֵי חֲצֵרוֹת, שֶׁלֹּא יָבֹאוּ לִידֵי מִכְשׁוֹל (שס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Introductory Remarks to Chapter 94
Houses usually were arranged in this fashion with endless variations:*Throughout these halachos*, when reference is made to people living in a courtyard, it means people living in the houses that open to the courtyard. In order to carry from the houses into the courtyard, all residents had to join in making an eiruv. This is a rabbinical ordinance instituted by King Solomon and his Court. Sometimes courtyards were adjoining each other, having only one exit to the street, (as illustrated):*and sometimes each courtyard had its own exit to the street. There are halachos* of *eiruv* pertaining to such situations. When the *halachah* refers to an alley, it denotes an area into which two or more courtyards exit. See illustration.*In order to carry in the alley, many requirements must be fulfilled. The halachos* are complex and not discussed in the *Kitzur Shulchan Aruch*. However, mention is made of partnership in the alley. This is achieved when all the inhabitants of the courtyard that exit into the alley jointly make a special eiruv, the details of which are not discussed in the *Kitzur Shulchan Aruch*, but at times will be referred to in the footnotes.
Two or more Jews who reside in one courtyard, each living in his own apartment, are forbidden to carry¹ 366] See *Maseches Eiruvin* 21a; *Rambam, Eiruvin* 1: 2 and *Bach* 366—*Rav Hai Gaon*. from the house into the courtyard, or from the courtyard into the house. It is also forbidden to carry from². one house into the other, even without passing through the courtyard, as for example, when there is a door or a window between one house and the other house.³ or for indispensable Shabbos needs. [*Avkas Rochel* (29)] It is a mitzvah for them to make an *eiruvei chatzeiros*, so that they do not fall into transgression.⁴

footnotes:
¹ This is a Rabbinic decree enacted by King Solomon and his Court for fear that a person will carry out from a private domain to a public domain. [Tur
² A common application of this rule is that it is forbidden to carry from your apartment into the hall of the apartment building if there is another Jew living in that building, unless you make an eiruv chatzeiros
³ Even through a non-Jew except for a mitzvah
⁴ I.e. of carrying from a private domain to a public domain.


###### Kitzur Shulchan Arukh 94:2
[Kitzur Shulchan Arukh 94:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:2)

שְׁתֵּי חֲצֵרוֹת שֶׁיֵּשׁ בֵּינֵיהֶם פֶּתַח, אִם רוֹצִים, עוֹשִׂים כָּל בְּנֵי חָצֵר עֵרוּב אֶחָד בִּפְנֵי עַצְמָם, וּמֻתָּרִים כָּל בְּנֵי הֶחָצֵר לְטַלְטֵל בֶּחָצֵר שֶׁלָּהֶם. אֲבָל אֲסוּרִים לְטַלְטֵל מֵחָצֵר לֶחָצֵר כֵּלִים שֶׁשָׁבְתוּ בַּבָּיִת. וְאִם רוֹצִים, עוֹשִׂים כָּל הַדָּרִים בִּשְׁתֵּי חֲצֵרוֹת, עֵרוּב אֶחָד, כְּדֵי שֶׁיִּהְיוּ מֻתָּרִין לְטַלְטֵל גַּם מֵחָצֵר לְחָצֵר אֲפִלּוּ כֵּלִים שֶׁשָׁבְתוּ בַּבָּיִת. וְאִם יֵשׁ בֵּין הַחֲצֵרוֹת אֲפִלּוּ רַק חַלּוֹן שֶׁהוּא לְכָל הַפָּחוֹת רָחָב אַרְבָּעָה טְפָחִים וְגָבוֹהַּ אַרְבָּעָה טְפָחִים וְהוּא בְּתוֹךְ עֲשָׂרָה טְפָחִים סָמוּךְ לָאָרֶץ וְאֵין בּוֹ סְרִיגָה, גַּם כֵּן יְכוֹלִין לְעָרֵב בְּיַחַד. אֲבָל בְּפָחוֹת מִזֶּה, אֵין יְכוֹלִין לְעָרֵב בְּיָחַד. וְאִם יֵשׁ חַלּוֹן בֵּין שְׁנֵי בָּתִּים, אֲפִלּוּ הוּא גָּבוֹהַּ לְמַעְלָה מֵעֲשָׂרָה טְפָחִים, יְכוֹלִין לְעָרֵב בְּיַחַד (מִשּׁוּם דְּבֵיתָא כְּמָאן דְּמַלְיָא דָּמִי) (שעב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When two courtyards have a door between them, if they wish, all the tenants of each courtyard may make a separate *eiruv*, whereby all the tenants of the courtyard are permitted to carry into their own courtyard; but any vessels that were in the house before Shabbos began,⁵ 372: 13] are forbidden to be carried from one courtyard into the other.⁶ you may not move the article four *amos* in the court. See *Mishnah Berurah* 372: 16 and *Biur Halachah*. If they wish, all the tenants of both courtyards can make one *eiruv* jointly, in order that they should be allowed to carry, from one courtyard into the other, even such vessels that were in the house when Shabbos began. And if there is even a window between the courtyards that measures no less than four *tefachim* wide by four *tefachim* high,⁷] square can be inscribed in it. That puts the diameter of the window at 5 3/5 *tefachim*. See *Sha’ar Hatziyun* 372: 18—*Rambam* etc. and it is within ten⁸. That part must be four *tefachim* wide. [*Shulchan Aruch* 372: 4, *Eliyahu Rabbah, Mishnah Berurah*] *tefachim* above the ground, and it has no grate,⁹ 372: 5. There must be an unobstructed empty space of four by four *tefachim*. [*Mishnah Berurah*— *Acharonim*] [the tenants of both courtyards] may also make a joint *eiruv*. But if it is less than that, they cannot make a joint *eiruv*. If there is a window between two houses, even if it is higher than ten *tefachim*, they can make a joint *eiruv*, (because the house is considered as filled).¹⁰ high. [*Mishnah Berurah* 372: 34]

footnotes:
⁵ But vessels that were in the court at the beginning of Shabbos may be carried from one court into the other. [Mishnah Berurah
⁶ If you did take out an article from a house to the court without an eiruv
⁷ Four by four square. If the window is round it must be large enough so that a four by four [tefachim
⁸ Part of it has to be within ten tefachim
⁹ Rema
¹⁰ And thus the window is not considered to be ten tefachim


###### Kitzur Shulchan Arukh 94:3
[Kitzur Shulchan Arukh 94:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:3)

שְׁתֵּי חֲצֵרוֹת זוֹ לְפָנִים מִזּוֹ, וּבְנֵי הֶחָצֵר הַפְּנִימִית אֵין לָהֶם דֶּרֶךְ אֶל הָרְחוֹב, רַק דֶּרֶךְ הֶחָצֵר הַחִיצוֹנָה, שֶׁיֵּשׁ פֶּתַח בֵּין הַחֲצֵרוֹת וְדֶרֶךְ שָׁם הוֹלְכִין אִם רוֹצִים, מְעָרְבִים עֵרוּב אֶחָד בְּיָחַד. אִם לֹא עֵרְבוּ בְּיַחַד, אִם בְּנֵי הַפְּנִימִית לְבַדָּם עֵרְבוּ, הֵם מֻתָּרִים לְטַלְטֵל בֶּחָצֵר שֶׁלָּהֶם, וּבְנֵי הַחִיצוֹנָה אֲסוּרִים. וְאִם בְּנֵי הַפְּנִימִית לֹא עֵרְבוּ אֶלָּא בְּנֵי הַחִיצוֹנָה לְבַדָּם עֵרְבוּ, לֹא מַהֲנִי לָהֶם הָעֵרוּב, כִּי מֵאַחַר שֶׁבְּנֵי הַפְּנִימִית יֵשׁ לָהֶם דְּרִיסַת הָרֶגֶל דֶּרֶךְ הֶחָצֵר הַחִיצוֹנָה, הֵם אוֹסְרִים עֲלֵיהֶם. וְזֶהוּ דַּוְקָא אִם בְּנֵי הַפְּנִימִית לֹא עֵרְבוּ, דְּאָז כֵּיוָן שֶׁהֵם אוֹסְרִים זֶה עַל זֶה בִּמְקוֹמָם, דַּהֲוֵי לֵיה רֶגֶל הָאֲסוּרָה בִּמְקוֹמָהּ. וְרֶגֶל הָאֲסוּרָה בִּמְקוֹמָהּ, אוֹסֶרֶת גַּם בְּמָקוֹם אַחֵר. אֲבָל אִם עֵרְבוּ גַּם הֵם בִּפְנֵי עַצְמָם, שֶׁאָז מֻתָּרִים לְטַלְטֵל בִמְקוֹמָם, וַהֲוֵי לָהּ רֶגֶל הַמֻּתֶּרֶת בִּמְקוֹמָהּ, אֵינָם אוֹסְרִים גַּם עַל הַחִיצוֹנָה. וְכֵן אִם בַּפְּנִימִית אֵינוֹ דָּר רַק יִשְֹרָאֵל אֶחָד, שֶׁאֵינוֹ אָסוּר בִּמְקוֹמוֹ, גַּם עַל הַחִיצוֹנָה אֵינוֹ אוֹסֵר. וְאִם בַּפְּנִימִית דָּרִים שְׁנַיִם וְלֹא עֵרְבוּ, אַף עַל פִּי שֶׁבַּחִיצוֹנָה אֵינוֹ דָּר אֶלָּא אֶחָד, כֵּיוָן דַּהֲוֵי לָהּ רֶגֶל הָאֲסוּרָה בִּמְקוֹמָהּ, אוֹסְרִים גַּם עַל הַיָּחִיד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[If there are] two courtyards, one behind the other, and the tenants of the inner courtyard have no other exit to the street than through the outer courtyard, if [the tenants of both courts] wish to do so, they may make a joint *eiruv*. If they did not make a joint *eiruv*, then if the tenants of the inner court alone made an *eiruv*, they are permitted to carry in their own court and the tenants of the outer court are forbidden¹¹. [to carry]. If the tenants of the inner court did not make an *eiruv*, but the tenants of the outer court alone made an *eiruv*, then the *eiruv* is of no use to them, because, since the tenants of the inner court have a right of passage through the outer court, they prohibit the tenants of the outer court [from carrying in their own court]. This is true only if the people of the inner court did not make an *eiruv*. For then, since they forbid one another [to carry] in their own place (court), it is "a foot (referring to the person) which is forbidden [to carry] in its own place," and a "foot forbidden in its place" forbids [others] also in another place. But if they made an *eiruv* by themselves, and they are allowed to carry in their own court, then it constitutes "a foot permitted [to carry] in its own place," and they do not forbid carrying even to the tenants of the outer court. Consequently, if there is only one Jewish tenant in the inner court, since he is not forbidden to carry in his own court, he cannot cause a prohibition to be imposed [on the tenants of the outer court]. If two tenants live in the inner court and they did not make an *eiruv*, even though only one tenant lives in the outer court, since they are "a foot forbidden in its own place," they also forbid the single tenant.¹² 378.

footnotes:
¹¹ Because they did not make an eiruv
¹² Shulchan Aruch


###### Kitzur Shulchan Arukh 94:4
[Kitzur Shulchan Arukh 94:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:4)

בַּתִּים הַבְּנוּיִּים בַּעֲלִיָּה (שטאק) וְלִפְנֵיהֶם מִרְפֶּסֶת (גאניג) שֶׁמִּמֶּנָּה יוֹרְדִים בַּמַּדְרֵגוֹת לְתוֹךְ הֶחָצֵר וּמֵחָצֵר לִרְשׁוּת הָרַבִּים, דִּינָם גַּם כֵּן כִּשְׁתֵּי חֲצֵרוֹת זוֹ לְפָנִים מִזּוֹ, וְהַמִּרְפֶּסֶת הִיא כְּמוֹ חָצֵר פְּנִימִית (שע"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When houses are built with a second story, and a balcony in front of them, from which the tenants go into the courtyard through a stairway, and from the courtyard into the public domain, they are govorned by the same [laws] that apply to two courts, one behind the other, and the balcony is considered as the inner court.¹³ 375: 1. This is true only if the balcony is ten *tefachim* higher than the yard. If not, they are considered as one court and no separate *eiruv* can be made for each.

footnotes:
¹³ Shulchan Aruch


###### Kitzur Shulchan Arukh 94:5
[Kitzur Shulchan Arukh 94:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:5)

בַּיִת שֶׁיֵּשׁ בּוֹ שְׁתֵּי דִּירוֹת, דְּהַיְנוּ שֶׁיֵּשׁ פְּרוֹזְדוֹר (פארהויז, קיכע) אֲשֶׁר דֶּרֶךְ זֶה נִכְנָסִים לְדִירָה זוֹ וְגַם לְדִירָה זוֹ, וְדָרִים בִּשְׁתֵּי הַדִּירוֹת שְׁנֵי בַּעֲלֵי בָּתִּים, אֲסוּרִים לְהוֹצִיא אֲפִלּוּ מִבַּיִת לִפְרוֹזְדוֹר. וְכֵן אֲפִלּוּ בְּדִירָה אַחַת שֶׁהִיא חֲלוּקָה לִשְׁנֵי חֲדָרִים וְדָרִים בָּהֶם שְׁנַיִם, אַף עַל פִּי שֶׁהַפְּנִימִי אֵין לוֹ פֶתַח אֶלָּא לְהַחִיצוֹן וּמִן הַחִיצוֹן יוֹצְאִין לֶחָצֵר, מִכָּל מָקוֹם אֲסוּרִין לְטַלְטֵל אֲפִלּוּ מֵחֶדֶר לְחֶדֶר עַד שֶׁיַּעֲשׂוּ עֵרוּב. (וְאִם שְׁנֵי הַבָּתִּים אוֹ הַדִּירוֹת שַׁיָּכִים לְאִישׁ אֶחָד וְהוּא הִשְׂכִּיר דִּירָה לַחֲבֵרוֹ וְיֵשׁ לוֹ גַּם כֵּן שָׁם תְּפִיסַת יָד, עַיֵּן בָּזֶה בַּשֻּׁלְחָן עָרוּךְ סִימָן ש"ע, וּבְחַיֵּי אָדָם כְּלָל עג סִימָן גּ' וְסִימָן דּ')

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A house that has two apartments with a lobby through which you enter both apartments, and the apartments are occupied by two tenants, they are forbidden to carry anything even from their apartments into the lobby. Similarly, even if one apartment is divided into two rooms occupied by two tenants, even though the occupant of the inner room has no other exit than through the outer room, which leads into the courtyard, nevertheless, they may not carry anything, even from one room into the other until they make an *eiruv*. (If the two houses or apartments belong to one person, and he rented an apartment to someone, and he also has "a hold¹⁴, “having a hold on the apartment,” means that the landlord stored articles in the apartment that are either too heavy to move or forbidden to be moved on Shabbos because they are *muktzeh*. See *Shulchan Aruch*, 370: 2. on the apartment,"¹⁵ of a guest which is discussed in paragraph 14. see *Shulchan Aruch* 370 and *Chayei Adam* 73: 3–4.)

footnotes:
¹⁴ Tefisas yad
¹⁵ Having a hold on the apartment gives the occupant the halachah


###### Kitzur Shulchan Arukh 94:6
[Kitzur Shulchan Arukh 94:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:6)

כֵּיצַד עוֹשִׂין אֶת הָעֵרוּב (מִן הַמֻבְחָר). אֶחָד מִבַּעֲלֵי הַבָּתִּים שֶׁבְּחָצֵר, לוֹקַח בְּעֶרֶב שַׁבָּת כִּכָּר אֶחָד שָׁלֵם מִשֶּׁלּוֹ, וּמְזַכֶּה אוֹתוֹ עַל יְדֵי אַחֵר לְכָל הַדָּרִים בֶּחָצֵר, דְּהַיְנוּ שֶׁאוֹמֵר לְאַחֵר בְּלָשׁוֹן שֶׁהוּא מֵבִין עִנְיָן זֶה: קַח כִּכָּר זֶה וּזְכֵה בּוֹ בִּשְׁבִיל כָּל הַיִשְׂרְאֵלִים הַדָּרִים בֶּחָצֵר זֹה (אוֹ בַּחֲצֵרוֹת אֵלּוּ). וְלוֹקֵחַ זֶה אֶת הַכִּכָּר וּמַגְבִּיהוֹ טֶפַח. וְהַמְעָרֵב לוֹקְחוֹ מִמֶּנּוּ וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת עֵרוּב, וְאוֹמֵר בַּהֲדֵין עֵרוּבָא יְהֵא שָׁרֵי לָנָא לְאַפּוּקֵי וּלְעַיּוּלֵי מִן הַבָּתִים לֶחָצֵר וּמִן הֶחָצֵר לַבָּתִים וּמִבַּיִת לְבַיִת, לְכָל יִשְֹרָאֵל הַדָּרִים בַּבָּתִּים שֶׁבֶּחָצֵר הַזֹּאת. וְכֵיוָן שֶׁכֻּלָּם זָכוּ בְּכִכָּר זֶה, וּבִכְנִיסַת שַׁבָּת הוּא מֻנָּח בַּבַיִת הַזֶּה שֶׁל הַמְעָרֵב, נֶחְשָׁבִים כְּאִלּוּ כֻּלָּם דָּרוּ בַּבַּיִת הַזֶּה, וְלָכֵן מֻתָּרִים לְטַלְטֵל מֵהַבָּתִּים לֶחָצֵר וּמֵהֶחָצֵר לַבָּתִּים וּבְכָל הֶחָצֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
How do you make an *eiruv?* The mitzvah done to perfection is for one of the tenants of the courtyard, to take one whole loaf¹⁶ makes the place of the *eiruv* your place of dwelling. Only bread will serve this purpose. [*Mishnah Berurah* 386: 3] You may not make an *eiruv chatzeiros* with a piece of bread, even a large one; you must use a whole one. [*Shulchan Aruch* 366: 6] of his own bread on *erev Shabbos* and confer a share of it, through another person, to all the tenants of that court. This is done by saying to that other person, in any language he understands, as follows: "Take this loaf and acquire it on behalf of all the Jews who live in this courtyard, (or in these courtyards)." This person then takes the loaf and raises it one *tefach*.¹⁷ 366: 9 and *Mishnah Berurah* 366: 51. Then the one who is making the *eiruv* takes it from him and¹⁸. recites the *berachah, Baruch atah Adonai Elokeinu melech ha'olam asher kiddeshanu bemitzvosav vetzivanu al mitzvas eiruv*.¹⁹, the *eiruv* is valid and carrying is permitted. [*Shulchan Aruch* 366: 15] ["Blessed are You, Hashem, our God, King of the Universe, Who sanctified us with His commandments and commanded us concerning the mitzvah of *eiruv*]." He then says, "By means of this *eiruv* it will be permissible for us to take out and to bring in from the houses into the courtyard and from the courtyard into the houses and from one house into another, for all the Jews who live in the houses of the courtyard."²⁰ (see *Shulchan Aruch Harav* 366) but if he said only part of it and not all of it the *Peri Megadim* (M.Z. 366: 7) says that it may not be a valid *eiruv*. Since they all acquired a share in this loaf, and at the beginning of Shabbos it is in the house²¹ by four *amos*. If it is in a room of less than four by four, but the apartment is large enough, it is questionable if it is valid. [*Shemiras Shabbos Kehilchasah—Rabbi S. Z. Auerbach zatzal*]. of the one who made the *eiruv*, it is considered as if all the tenants were living in this house, and therefore they are permitted to carry from the houses into the courtyard, and from the courtyard into the houses, and also in the entire courtyard.

footnotes:
¹⁶ Bread is required because eiruvei chatzeiros
¹⁷ Shulchan Aruch
¹⁸ See Bi’ur Halachah
¹⁹ Even if he did not say the berachah
²⁰ Even if he did not say this, it also becomes a valid eiruv
²¹ The place where it is must be no less than four amos


###### Kitzur Shulchan Arukh 94:7
[Kitzur Shulchan Arukh 94:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:7)

צָרִיךְ לְזַכּוֹת דַּוְקָא עַל יְדֵי אַחֵר. וְלָכֵן לֹא יְזַכֶּה עַל יְדֵי בְּנוֹ וּבִתּוֹ הַקְּטַנִּים אַף עַל פִּי שֶׁאֵינָם סְמוּכִים עַל שֻׁלְחָנוֹ, מִשּׁוּם דְּיָדָם כְּיָדוֹ. אֲבָל עַל יְדֵי קָטֹן אַחֵר, יָכוֹל לְזַכּוֹת (דְּבְמִידִּי דְּרַבָּנָן, קָטֹן זוֹכֶה לַאֲחֵרִים). וְאִם אֶפְשָׁר, לֹא יְזַכֶּה עַל יְדֵי אִשְׁתּוֹ, שֶׁמַּעֲלֶה לָהּ מְזוֹנוֹת, וְגַם לֹא עַל יְדֵי בְּנוֹ וּבִתּוֹ הַגְּדוֹלִים אִם הֵם סְמוּכִים עַל שֻׁלְחָנוֹ, מִשּׁוּם דְּיֵשׁ אוֹמְרִים, דְּגַם אֵלּוּ נֶחְשָׁבִים כְּיָדוֹ. וּמִכָּל מָקוֹם בְּדְלֵית לֵיה אִישׁ אַחֵר יָכוֹל לְזַכּוֹת עַל יְדֵיהֶן. וְאִם הַבֵּן נָשָׂא אִשָּׁה, אַף עַל פִּי שֶׁסָּמוּךְ עַל שֻׁלְחַן אָבִיו, לְכֻלֵּי עָלְמָא יָכוֹל לְזַכּוֹת עַל יָדוֹ (שס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is essential [that the maker of the *eiruv*] should grant them ownership only through a third party, therefore, he may not grant ownership through his son or daughter who are minors,²². However, the *Mishnah Berurah* 366: 69 says you can be *meikil* here if necessary. even if they do not eat at his table, because their hand is considered an extension of his own hand.²³ But through another minor he may grant ownership rights, (for regarding Rabbinical ordinances, a minor can acquire rights for another person);²⁴ 64b, *Rambam, Eruvin* 1: 20. and, if possible, he should not grant ownership through his wife whom he supports, and not through his son or daughter who are *bar* or *bas mitzvah* who eat at his table [i.e. supported by him], for according to some authorities, they too are considered as an extension of his hand.²⁵, anything they find belongs to him. However, if there is no other person present, he may grant it through them. If his son is married, although he is supported by his father, all authorities agree that the father may grant ownership rights through him.²⁶ 366: 10.

footnotes:
²² Rambam
²³ Therefore they are not making the acquisition, for it is as though he himself were picking up his own bread.
²⁴ See Maseches Gittin
²⁵ Since, according to halachah
²⁶ Rema


###### Kitzur Shulchan Arukh 94:8
[Kitzur Shulchan Arukh 94:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:8)

כַּמָה הוּא שִׁעוּר הָעֵרוּב. בִּזְמַן שֶׁהֵם שְׁמוֹנָה עָשָׂר בַּעֲלֵי בָתִּים אוֹ פָּחוֹת, שִׁעוּרוֹ כִּגְרוֹגֶרֶת (שֶׁהִיא כְּמוֹ שְׁלִישׁ בֵּיצָה) לְכָל אֶחָד, חוּץ מִזֶּה שֶׁהוּא עוֹשֶׂה אֶת הָעֵרוּב וּמַנִּיחוֹ בְּתוֹךְ בֵּיתוֹ (כִּי הוּא אֵינוֹ צָרִיךְ לִתֵּן פַּת, כֵּיוָן שֶׁבְּלָאו הָכִי הוּא דָּר שָׁם) וְאִם הֵם יוֹתֵר מִשְּׁמוֹנָה עָשָׂר, אֲפִלּוּ הֵם אֶלֶף, שִׁעוּרוֹ מְזוֹן שְׁתֵּי סְעוּדּוֹת, שֶׁהֵם שְׁמוֹנֶה עֶשְׂרֵה גְּרוֹגָרוֹת, שֶׁהֵן כְּמוֹ שֵׁש בֵּיצִים. וְיֵשׁ אוֹמְרִים שֶׁהֵם כְּמוֹ שְׁמוֹנֶה בֵּיצִים, (וּלְפִי זֶה כִּגְרוֹגֶרֶת, הוּא כִּשְׁלִישׁ וּתְשִׁיעִית בֵּיצָה) (שס"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
What is the amount (of bread) required for the *eiruv?* If there are eighteen tenants or less, the amount is the size of a dried fig (which is one third of an egg) for each tenant, except for the one who makes the *eiruv* and keeps it in his house, (for he is not required to give bread [to establish his residence] since he already lives in his house). If there are more than eighteen tenants, even if there are one thousand, the size of the *eiruv* is an amount of food enough for two meals, which is [a loaf of bread] the size of eighteen dried figs, which is equivalent to six eggs.²⁷. Some authorities hold that it is the equivalent of eight eggs.²⁸. It is best to use this amount, but if you make it the size of six eggs it is also a valid *eiruv*. [*Gra, Chayei Adam, Mishnah Berurah* 368: 12] The egg size includes the shell. [*Peri Megadim, Mishnah Berurah* 368: 11] (According to their opinion a dried fig is equivalent to 1/3 and 1/9 of an egg.)

footnotes:
²⁷ Rambam
²⁸ Tur


###### Kitzur Shulchan Arukh 94:9
[Kitzur Shulchan Arukh 94:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:9)

צָרִיךְ שֶׁלֹּא יַקְפִּיד עַל הָעֵרוּב אִם יֹאכְלֶנּוּ חֲבֵרוֹ. וְאִם מַקְפִּיד עָלָיו, אֵינוֹ עֵרוּב. לָכֵן צָרִיךְ לִזָּהֵר שֶׁלֹּא לְעָרֵב בְּדָבָר שֶׁהֵכִין לְצֹרֶךְ שַׁבָּת (שס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is essential [that the one making the *eiruv*] should not resent it if a neighbor²⁹. eats it.³⁰ or during twilight; but after that, once the *eiruv* takes effect, even if you do not allow your neighbor to eat from it, it is a valid *eiruv*. [*Bi’ur Halachah* 366: 5] If he does resent it, it is not a valid *eiruv*. He should, therefore, be careful not to make the *eiruv* with food he prepared for Shabbos.

footnotes:
²⁹ Who is included in the eiruv
³⁰ On Erev Shabbos


###### Kitzur Shulchan Arukh 94:10
[Kitzur Shulchan Arukh 94:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:10)

הָעֵרוּב צָרִיךְ לִהְיוֹת מֻנָּח בְּמָקוֹם שֶׁכָּל אֶחָד מִן בַּעֲלֵי הַבָּתִּים שֶׁנַּעֲשָׂה בִּשְׁבִילָם, יָכוֹל לָבוֹא שָׁמָּה בֵּין הַשְּׁמָשׁוֹת. וְלָכֵן אִם הָיָה שָׁם אוֹ בַשְּׁכוּנָה מֵת, רַחְמָנָא לִיצְלָן, וְאֶחָד מִן בַּעֲלֵי הַבָּתִּים הוּא כֹּהֵן וְלֹא הָיָה יָכוֹל לָבֹא בֵּין הַשְּׁמָשוֹת אֶל הָעֵרוּב, בָּטֵל הָעֵרוּב (עַיֵּן פרמ"ג משבצות סוֹף סִימָן שס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *eiruv* must be placed where it is accessible to every tenant at twilight on *erev Shabbos*. Therefore, if there was a dead person there, or in an adjacent apartment and one of the tenants is a *kohein*, who is therefore unable to enter the place where the *eiruv* is at twilight, the *eiruv* is void.³¹ M.Z. 366: 7, 386: 2. But the *Maharsham* (Resp. Vol. 6: 1, and in notes on *Orach Chaim* 366: 5) says that it is sufficient if the *eiruv* is in a place fit for dwelling even if he cannot go there.

footnotes:
³¹ Peri Megadim


###### Kitzur Shulchan Arukh 94:11
[Kitzur Shulchan Arukh 94:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:11)

יֵשׁ לַעֲשׂוֹת עֵרוּבֵי חֲצֵרוֹת בְּכָל עֶרֶב שַׁבָּת, וּבְשַׁבָּת יִבְצַע עָלָיו, כְּדִלְקַמָּן סִימָן ק"ב סָעִיף ב, (כִּי אֵינוֹ צָרִיךְ לִהְיוֹת קַיָּם רַק בִּכְנִסַת שַׁבָּת). אַךְ אִם יֵשׁ לָחוּשׁ פֶּן יִשְׁכַּח פַּעַם אַחַת, יָכוֹל לְעָרֵב בְּכִכָּר אֶחָד לְכָל הַשַׁבָּתוֹת שֶׁעַד הַפֶּסַח. וּכְשֶׁאוֹמֵר בַּהֲדֵין וְכוּ' יְסַיֵּם בְּכָל הַשַׁבָּתוֹת שֶׁעַד הַפֶּסַח הַבָּא עָלֵינוּ לְטוֹבָה. וְצָרִיךְ שֶׁיַּעֲשֶׂה הַכִּכָּר, דַּק וְאָפוּי הֵיטֵב שֶׁלֹּא יִתְקַלְקֵל. וּלְשַׁבָּת שֶׁבְּתוֹךְ הַפֶּסַח, יַעֲשֶׂה הָעֵרוּב בְּמַצָּה כְּשֵׁרָה (שס"ח שצ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *eiruv* should be made every *erev Shabbos*,³² 368: 21 says that it is preferable to have an *eiruv* in the synagogue for everyone. Nevertheless, every person who needs an *eiruv* should make his own every week without a *berachah* and grant ownership to everyone in his court (in case the one in the synagogue becomes spoiled). and on Shabbos, *Hamotzi* should be said over it,³³ 117b—since one *mitzvah* was done with it, it is fitting that another one be done with it. The *Ariz’l* said *Hamotzi* at night over the bread from the partnership of the alley (שִׁיתּוּף מְבוֹאוֹת) and in the morning on the loaf of *eiruvei chatzeiros*. [*Sha’ar Hakavanos*] [and it should be eaten], as stated in Chapter 102:2 below, (for it has to be on hand) only at the beginning of Shabbos). But if you are afraid that you might in the future forget [to make an *eiruv*], you may make an *eiruv* with one loaf of bread for all the Shabbosos until Pesach, and [in this case], when you say: "By means of this *eiruv* etc." you should conclude: "For all the Shabbosos until Pesach which will come to us for goodness." And [in this case] it is necessary that the loaf is thin and well baked, so that it will not become spoiled. For the Shabbos during Pesach you must make the *eiruv* with matzoh that is kosher for Pesach.

footnotes:
³² The Mishnah Berurah
³³ Maseches Shabbos


###### Kitzur Shulchan Arukh 94:12
[Kitzur Shulchan Arukh 94:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:12)

אֵין עוֹשִׂין עֵרוּבֵי חֲצֵרוֹת בְּיוֹם טוֹב. וְאִם חָל יוֹם טוֹב בְּעֶרֶב שַׁבָּת, צְרִיכִין לַעֲשׂוֹתוֹ בְּעֶרֶב יוֹם טוֹב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not make an *eiruv chatzeiros* on Yom Tov.³⁴ 16, *Shulchan Aruch* 393: 1, for it appears as though you were preparing on Yom Tov for Shabbos. If you did it, the validity of the *eiruv* is questionable. [*Peri Megadim, Mishnah Berurah*] Thus, if a Yom Tov occurs on *erev Shabbos*, you must make the *eiruv* on *erev Yom Tov* [Thursday].

footnotes:
³⁴ Maseches Beitzah


###### Kitzur Shulchan Arukh 94:13
[Kitzur Shulchan Arukh 94:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:13)

מִי שֶׁאוֹכֵל בְּמָקוֹם אֶחָד וְיָשֵׁן בְּמָקוֹם אַחֵר, מְקוֹם אֲכִילָתוֹ הִיא הָעִקָּר לְעִנְיָן זֶה, וְשָׁם הוּא אוֹסֵר אִם אוֹכֵל שָׁם מִשֶּׁלּוֹ בְּחֶדֶר מְיֻחָד. אֲבָל בְּמָּקוֹם שֶׁהוּא יָשֵׁן, אֵינוֹ אוֹסֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a person eats in one place, and sleeps in another place, the place where he eats is his legal residence³⁵ 370: 5] as far as the laws of *eiruv* are concerned. It is there that he prohibits [the other tenants from carrying if they were not included in the *eiruv*] if he eats his own food there, in a special room. But in the place where he sleeps he does not prohibit [the other tenants to carry].

footnotes:
³⁵ If he would really prefer to eat in the place where he sleeps, then the place where he sleeps is his legal residence. [Rashba, Ritva, Peri Megadim, Bi’ur Halachah


###### Kitzur Shulchan Arukh 94:14
[Kitzur Shulchan Arukh 94:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:14)

הַמִּתְאָרֵחַ בֶּחָצֵר, יֵשׁ אוֹמְרִים, דַּאֲפִלּוּ נִתְאָרַח בְּבַיִת בִּפְנֵי עַצְמוֹ, אִם לֹא נִתְאָרַח דֶּרֶךְ קֶבַע אֶלָּא לִשְׁלֹשִׁים יוֹם אוֹ לְפָחוֹת מִזֶּה, אֵינוֹ אוֹסֵר עַל בְּנֵי הֶחָצֵר, וְכֻלָּם מֻתָּרִין לְטַלְטֵל, בֵּין מִבָּתֵּי בַּעֲלֵי הַבָּתִּים בֵּין מִבֵּית הָאוֹרֵחַ, וַאֲפִלּוּ אִם הָאוֹרְחִים רַבִּים, וּבַעַל הַבַּיִת אֶחָד. וְדַוְקָא בִּדְאִכָּא בַּעַל הַבַּיִת קָבוּעַ, אֲפִלּוּ הוּא אֵינוֹ יְהוּדִי (עַיֵן יַד אֶפְרַיִם), דְּאָז הָאוֹרְחִים בְּטֵלִים לְגַבֵּהּ. אֲבָל אִם כֻּלָּם הֵם אוֹרְחִים, אוֹסְרִין זֶה עַל זֶה אִם יֵשׁ לְכָל אֶחָד חֶדֶר מְיֻחָד לַאֲכִילָה. וְאִם יֵשׁ בֵּינֵיהֶם אֵינוֹ יְהוּדִי, צְרִיכִין לִשְׂכּוֹר רְשׁוּתוֹ כְּדִלְקַמָּן, וְיֵשׁ אוֹמְרִים, שֶׁאֵין חִלּוּק בֵּין אוֹרֵחַ לְבַעַל הַבַּיִת, דְּכָל שֶׁיֵּשׁ לוֹ חֶדֶר מְיֻחָד לֶאֱכֹל שָׁם, דִּינוֹ כְּבַעַל הַבַּיִת (עַיֵּן בס' אה"ע). וְכֵן יֵשׁ לְהַחְמִיר לְכַתְּחִלָּה. וְיֵשׁ לָהֶם לְעָרֵב בְּלֹא בְּרָכָה. וּבְדִיעֲבַד יֵשׁ לִסְמֹךְ עַל סְבָרָא הָרִאשׁוֹנָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Regarding a visiting guest in a court, some authorities hold,³⁶ 370: 8 etc. that even if he stays in a house by himself, as long as he does not stay there permanently, but for thirty days or less,³⁷ 370: 5] ³⁸ is made. This is a ruling of the *Beis Din* (the Jewish court) and is automatic. The inclusion of guests need not be spelled out when making the *eiruv*. [*Taz*. Also see *Mishnah Berurah* 370: 55 and 366: 53] he does not prohibit the tenants of the court [to carry]. Therefore all of them are permitted to carry either from the tenants' houses, or from the house of the guest; even if there are many guests [in the courtyard] and only one tenant. This is true only if there is [at least] one permanent tenant, even if he is a non-Jew,³⁹ and rent the non-Jew’s residence. [*Mishnah Berurah* 370: 60, *Bi’ur Halachah* (*Terumas Hadeshen*)] If the non-Jew does own these apartments (and the guests are renting from him), the *Yad Ephraim* says that they are considered his guests and do not need an *eiruv*. The *Peri Megadim* says that they must rent the property of the non-Jew. for then the guests become subordinate to him. But when all [the people in the court] are guests, they do prohibit one another from carrying,⁴⁰ 370: 8, *Mishnah Berurah*] if each one eats in a special room for himself. If there is a non-Jew among them they must rent his residence from him as will be discussed below. Some authorities say⁴¹. that there is no difference between a guest and a tenant; thus, as long as [the guest] has a special room where he eats, his status is the same as that of a tenant. It is proper to follow the stricter view initially,⁴² 370: 8 says not to deviate from the *Shulchan Aruch, Rashba*, et al (who are lenient). and they should make an *eiruv* without reciting the *berachah*. But when it is done already, the first opinion may be relied upon.

footnotes:
³⁶ Rashba, Shulchan Aruch
³⁷ If he rented for more than thirty days he prohibits the people to carry on Shabbos as of the beginning of the rental. [Mishnah Berurah
³⁸ In a community situation, even one who visits for more than thirty days is included when the eiruv
³⁹ If the non-Jew in the building does not own the apartments in which the guests are staying, they do not become secondary to him and they prohibit one another to carry. They must make an eiruv
⁴⁰ Even if they are visiting for less than thirty days (even only one Shabbos). [Rema
⁴¹ Even Ha’ozer
⁴² The Bi’ur Halachah


###### Kitzur Shulchan Arukh 94:15
[Kitzur Shulchan Arukh 94:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:15)

יִשְֹרָאֵל הַדָּר עִם אֵינוֹ יְהוּדִי בֶּחָצֵר אַחַת, אֵין הָאֵינוֹ יְהוּדִי אוֹסֵר עָלָיו, מֻתָּר לְטַלְטֵל מִבַּיִת לֶחָצֵר וּמֵחָצֵר לַבָּיִת. וַאֲפִלּוּ הֵם שְׁנֵי יִשְׂרְאֵלִים אוֹ יוֹתֵר, רַק שֶׁהֵם דָּרִים בְּאֹפֶן שֶׁהֵם לֹא הָיוּ צְרִיכִין לָעֵרוּב, כַּמְבֹאָר לְעֵיל סָעִיף י"ג, אָז גַּם כֵּן אֵין הָאֵינוֹ יְהוּדִי אוֹסֵר עֲלֵיהֶם. אֲבָל אִם הֵם שְׁנֵי יִשְׂרְאֵלִים אוֹ יוֹתֵר שֶׁהָיוּ צְרִיכִין לְעָרֵב, אָז אִם דָּר שָׁם גַּם אֵינוֹ יְהוּדִי, הוּא אוֹסֵר עֲלֵיהֶם, וְאֵינָם יְכוֹלִים לְעָרֵב עַד שֶׁיִּשְׂכְּרוּ מִמֶּנּוּ אֶת הָרְשׁוּת. וְאִם דָּרִים שָׁם שְׁנֵי נָכְרִים אוֹ יוֹתֵר, צְרִיכִין לִשְׂכּוֹר מִכָּל אֶחָד וְאֶחָד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When a Jew lives with a non-Jew in the same courtyard, the non-Jew does not prohibit [the Jew to carry], and he is allowed to carry from the house into the courtyard and from the courtyard into the house. Even if there are two or more Jews, but they live there under such conditions that they do not need an *eiruv*, as explained in paragraph 13 above, then the non-Jew does not prohibit them [to carry]. But if there are two or more Jews [living there] who are required to make an *eiruv*, and a non-Jew also lives there, he prohibits them [to carry],⁴³ (*Orach Chaim* 92). Also see *Maharam Shick* 182 and *Maharsham* Vol. 5: 34 who are lenient in certain circumstances. and they cannot make an *eiruv* until they rent the premises. If two or more non-Jews live there, they must rent [the premises] from each of them.⁴⁴ and *Be’eir Hagolah* 382: 15 say this applies only if the non-Jews live in separate apartments. The *Mishnah Berurah* 382: 51—*poskim* are *machmir* even if they share one house. The *Chayei Adam* is *machmir* if each has his own space in the room. If one is a live-in worker, he and the owner are as one person and it is enough to rent from one of them.

footnotes:
⁴³ Chasam Sofer
⁴⁴ Rema


###### Kitzur Shulchan Arukh 94:16
[Kitzur Shulchan Arukh 94:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:16)

אֲפִלּוּ אִם הָאֵינוֹ יְהוּדִי דָּר בְּחָצֵר אַחֶרֶת, אֶלָּא שֶׁאֵין לוֹ דֶּרֶךְ לִרְשׁוּת הָרַבִּים רַק דֶּרֶךְ הֶחָצֵר שֶׁהַיִשְׂרְאֵלִים דָּרִים בָּהּ, אוֹ שֶׁהוּא דָּר בַּעֲלִיָּה, וְהַמַּדְרֵגוֹת הֵן לְתוֹךְ הֶחָצֵר, גַּם כֵּן אוֹסֵר עֲלֵיהֶם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even if the non-Jew lives in another courtyard but he has no exit to the street other than through the court where the Jews live, or if he lives in the attic and the stairway leads to the courtyard, he also prohibits them [to carry].⁴⁵ from the non-Jew. Also see *Bi’ur Halachah* 382: 17.

footnotes:
⁴⁵ Until they rent the reshus


###### Kitzur Shulchan Arukh 94:17
[Kitzur Shulchan Arukh 94:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:17)

אִם הֶחָצֵר הִיא שֶׁל יִשְֹרָאֵל, אֶלָּא שֶׁהִשְׂכִּיר אוֹ הִשְׁאִיל שָׁם דִּירָה לְאֵינוֹ יְהוּדִי, אֵינוֹ אוֹסֵר, כִּי לֹא הִשְׂכִּיר אוֹ הִשְׁאִיל לוֹ עַל דַּעַת שֶׁיֶּאֱסוֹר עַל בְּנֵי יִשְֹרָאֵל, וַאֲפִלּוּ אִם בַּעַל הֶחָצֵר בְּעַצְמוֹ אֵינוֹ דָּר שָׁם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a courtyard belongs to a Jew, but he rented or lent an apartment to a non-Jew, [the non-Jew] does not prohibit [the Jewish residents from carrying], because [the Jew] did not rent or lend it to [the non-Jew] with the power to prohibit the Jewish residents [from carrying],⁴⁶ 382: 1. Based on the *Rashba* who maintains that it is unusual for a Jew to rent or lend a house to a non-Jew in the building in which he lives. [see *Mishnah Berurah* 38]. even if the owner of the courtyard himself does not live there.⁴⁷.

footnotes:
⁴⁶ Rema
⁴⁷ Chayei Adam


###### Kitzur Shulchan Arukh 94:18
[Kitzur Shulchan Arukh 94:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:18)

כֵּיצַד שׂוֹכְרִין. אוֹמֵר לוֹ הַיִשְֹרָאֵל: הַשְׂכֵּר לִי רְשׁוּתְךָ בְּמָעוֹת אֵלּוּ. וְאֵינוֹ צָרִיךְ לְפָרֵשׁ לוֹ כְּדֵי לְהַתִּיר הַטִּלְטוּל. אֲבָל אִם אָמַר לוֹ, תֵּן לִי רְשׁוּתְךָ, אַף עַל פִּי שֶׁמְפָרֵשׁ לוֹ כְּדֵי שֶׁאוּכַל לְטַלְטֵל בֶּחָצֵר, לֹא מַהֲנִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
How do you rent [the premises from a non-Jew]? The Jew says to the [non-Jew] "Rent me your premises for so and so much money," and he does not have to explain to him that it is in order to make carrying⁴⁸ 382: 4. permissible. However, if he says to him "Give me permission," even though he explains to him, "in order that I may be permitted to carry in the courtyard," it is not valid.⁴⁹ 75: 7. However, rental even for the smallest sum of money is valid, even for less than a *prutah* which is the halachic minimum required for financial transactions. [*Shulchan Aruch* 382: 5] You may rent it from him even on Shabbos [*Rema*] for it is not considered actual renting.

footnotes:
⁴⁸ Shulchan Aruch
⁴⁹ Asking him to give it as a present would also make it invalid. See Chayei Adam


###### Kitzur Shulchan Arukh 94:19
[Kitzur Shulchan Arukh 94:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:19)

יָכוֹל לִשְׂכּוֹר אֲפִלּוּ מֵאִשְׁתּוֹ, וַאֲפִלּוּ מִמְשָׁרְתוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may rent [the premises] even from the [non-Jew's] wife⁵⁰ (*Maseches Eiruvin* 65b)] and even from his servant.

footnotes:
⁵⁰ Or another family member. [Tosafos


###### Kitzur Shulchan Arukh 94:20
[Kitzur Shulchan Arukh 94:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:20)

שָׂכַר אֶת הָרְשׁוּת סְתָם, מַהֲנִי לְכָל זְמַן שֶׁלֹּא חָזַר בּוֹ הָאֵינוֹ יְהוּדִי וְהוּא דָּר שָׁם. אֲבָל אִם יָצָא מִשָּׁם אֵינוֹ יְהוּדִי זֶה וְנִכְנַס אַחֵר בִּמְקוֹמוֹ, צְרִיכִין לִשְׂכּוֹר מֵחָדָשׁ מִזֶּה הַשֵּׁנִי. וְאִם שָׂכַר לִזְמָן, וּבְתוֹךְ הַזְּמָן הִשְׂכִּיר הָאֵינוֹ יְהוּדִי דִּירָתוֹ לְאֵינוֹ יְהוּדִי אַחֵר, דַּי בַּשְּׂכִירוּת הָרִאשׁוֹן. אֲבָל אִם מֵת אוֹ שֶׁמְּכָרָהּ לְאַחֵר בְּתוֹךְ הַזְּמָן, צָרִיךְ לַחֲזוֹר וְלִשְׂכּוֹר מֵהַיּוֹרֵשׁ אוֹ מֵהַלּוֹקֵחַ. וְאִם שָׂכַר מִמְּשָׁרְתוֹ, אִם שָׂכַר סְתָם, לֹא מַהֲנִי אֶלָּא כָּל זְמַן שֶׁהַמְשָׁרֵת הַזֶּה הוּא שָׁם. וְאִם שָֹׁכַר לִזְמָן אֲפִלּוּ נִסְתַּלֵּק הַמְשָׁרֵת, מַהֲנֵי הַשְּׂכִירוּת עַד הַזְּמָן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you rented the premises without specifying any definite period of time, it remains valid as long as the non-Jew does not change⁵¹ 382: 23] Also see *Taz*, and *Sha’ar Hatziyun* 382: 22. his mind, and he still lives there. However, if the non-Jew moves away from there and another non-Jew moves in, you must renew the rental agreement with the second [non-Jew]. If you rented [the premises] for a specific time, and during that time the non-Jew rented his apartment to another non-Jew, then the original rental agreement is sufficient.⁵². See *Sha’ar Hatziyun* 382: 28] But if the non-Jew died or he sold it to another non-Jew during this time, you must rent it again from the heir or from the buyer.⁵³. And if you rented it from his servant, if you rented it without specifying a time, it is valid only as long as the servant is there. But if you rented it for a certain length of time, then even if the servant left, the lease remains in force until that time expires.⁵⁴ 382: 14.

footnotes:
⁵¹ If you specified a time the non-Jew may not change his mind even if he returns the money. [Shvuss Yaakov, Mishnah Berurah
⁵² But if you did not specify a time you must rent it again from the new tenant. [Peri Megadim, Chayei Adam
⁵³ Chacham Tzvi, Rabbi Akiva Eiger
⁵⁴ Shulchan Aruch


###### Kitzur Shulchan Arukh 94:21
[Kitzur Shulchan Arukh 94:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:21)

בְּכָל מָקוֹם שֶׁנִּתְבַּטְּלָה הַשְּׂכִירוּת וּצְרִיכִין לַחֲזוֹר וְלִשְׂכּוֹר, צְרִיכִין גַּם כֵּן לַעֲשׂוֹת עֵרוּב מֵחָדָשׁ, דְּאֵין עֵרוּב חוֹזֵר וְנֵעוֹר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Whenever a rental [from a non-Jew] expires and you have to make a new lease, you also have to make a new *eiruv*; for an *eiruv* is not automatically⁵⁵ 382: 7. renewed.

footnotes:
⁵⁵ Shulchan Aruch


###### Kitzur Shulchan Arukh 94:22
[Kitzur Shulchan Arukh 94:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:22)

אִם אִי אֶפְשָׁר לִשְׂכֹּר מִמֶּנּוּ אֶת הָרְשׁוּת, יְבַקֵּשׁ מִמֶּנּוּ אֶחָד מִן הַיִשְׂרְאֵלִים שֶׁיַּשְׁאִיל לוֹ מָקוֹם בִּרְשׁוּתוֹ הַמְיֻחָד לוֹ לְהַנִּיחַ שָׁם אֵיזֶה חֵפֶץ, וְיַנִּיחַ שָׁם אֶת הַחֵפֶץ, וּבָזֶה קוֹנֶה הַיִשְֹרָאֵל אֶת הַמָּקוֹם. וַאֲפִלּוּ לָקַח אֶת הַחֵפֶץ מִשָּׁם קֹדֶם שַׁבָּת, מִכָּל מָקוֹם כֵּיוָן שֶׁהָיָה לְהַיִשְֹרָאֵל רְשׁוּת לְהַנִּיחַ שָׁם חֶפְצוֹ גַּם בַּשַׁבָּת, נֶחְשָׁב כְּאִלּו יֵשׁ לוֹ שָׁם חֵלֶק בַּדִּירָה, וְיָכוֹל הַיִשְֹרָאֵל הַזֶּה לְהַשְׂכִּיר אֶת הָרְשׁוּת לְכָל בְּנֵי הֶחָצֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If it is impossible to rent the premises⁵⁶ from [the non-Jew], one of the Jews⁵⁷ 382: 36] should ask him to lend him a special place on his premises,⁵⁸ 382: 13 for important details. to place an object there. And he should then put the object there and through this, the Jew acquires that place. Even if he removed the article from there before Shabbos,⁵⁹ 382: 8, *Aruch Hashulchan*] nevertheless, since the Jew had the right to leave that object there on Shabbos, it is considered as if he had a share in the apartment. This Jew may then rent the premises⁶⁰ 382: 41. to all the residents of the courtyard.

footnotes:
⁵⁶ Because the non-Jew refuses to rent it.
⁵⁷ Even a Jew who does not live in the court. [Levush, Mishnah Berurah
⁵⁸ See Bi’ur Halachah
⁵⁹ If you did something to acquire the use of the space it is valid even if you did not use it at all. [Magein Avraham
⁶⁰ See Mishnah Berurah


###### Kitzur Shulchan Arukh 94:23
[Kitzur Shulchan Arukh 94:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:23)

יִשְֹרָאֵל מוּמָר אוֹ שֶׁהוּא מְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא (יֵשׁ אוֹמְרִים, אֲפִלּוּ רַק בְּאִסּוּר דְּרַבָּנָן), הֲרֵי הוּא כְּאֵינוֹ יְהוּדִי וּצְרִיכִין לִשְׂכֹּר מִמֶּנּוּ רְשׁוּת (שפ"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
An apostate or a person who publicly desecrates the Shabbos⁶¹ 385: 3] ⁶²] (according to some authorities, even if it is only a Rabbinic prohibition),⁶³ 385: 3 (*Rashi, Tosafos* etc.). See *Tiferes Yisrael* that even if he handles *muktzeh* in public he is in this category. See *Bi’ur Halachah* who rules that even those *poskim* who say that ordinarily he is not considered an apostate if he violates rabbinic prohibitions of Shabbos, agree that regarding this *Halachah*, he is considered as one. [*Mishnah Berurah*] is considered as a non-Jew, and you must rent his premises from him.

footnotes:
⁶¹ This applies only when he knows that it is forbidden. If he does not know he probably is not considered an apostate. [Bi’ur Halachah
⁶² If he refrains from doing it in the presence of a distinguished person, he does not fall into this category. [Eliyahu Rabbah, Mishnah Berurah
⁶³ Shulchan Aruch


###### Kitzur Shulchan Arukh 94:24
[Kitzur Shulchan Arukh 94:24](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:24)

בְּהַרְבֵּה קְהִלּוֹת מְתַקְּנִים כָּל הַמְּבוֹאוֹת וְהָרְחוֹבוֹת בְּעֵרוּבִין (דְּהַיְנוּ בְּצוּרַת הַפֶּתַח וְכַדּוֹמֶה) וְשׂוֹכְרִין רְשׁוּת מִן הַנָּכְרִי לְמַעַן יוּכְלוּ לְטַלְטֵל בְּכָל הָעִיר. וּצְרִיכִין לַעֲשׂוֹת כָּל הַתִּקּוּנִים עַל יְדֵי רַב מֻמְחֶה וּבָקִי. וּבִמְקוֹמוֹת אֵלּוּ נוֹהֲגִין לְהַנִּיחַ אֶת עֵרוּבֵי הַחֲצֵרוֹת בְּבֵית הַכְּנֶסֶת (מִשּׁוּם דְּיֵשׁ לוֹ דִּין שֻׁתָּף, וְאֵינוֹ צָרִיךְ דַּוְקָא בֵּית דִּירָה) (שס"ו שצ"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In many communities they equip all alleyways and streets with an *eiruv* (by installing the form of a door⁶⁴ high with a crossbeam (or wire) over them like this: *. Such a structure is considered as a solid wall and you may carry in the enclosed area (if eiruv* requirements are fulfilled). Many people choose not to rely on a צוּרַת הַפֶּתַח to carry on Shabbos. See *Bi’ur Halachah* 364: 2 and *Mishnah Berurah* 364: 8. [*tzuras hapesach*] or something similar), and they rent the property rights from the non-Jews,⁶⁵ in order to be able to carry throughout the city. It is essential that all the procedures are performed by a Rav who is an expert, and well versed [in these *halachos*]. In these communities it is customary to place the *eiruv* in the synagogue, (because the laws of partnership apply to it, and it is not necessary [to place it] specifically in a dwelling).⁶⁶ 366: 3.

footnotes:
⁶⁴ That consists of two posts ten tefachim
⁶⁵ Since it must be rented from all the non-Jews, it may be rented from the mayor of the city. He is, in effect, a public servant of all the non-Jews in the city.
⁶⁶ Rema


###### Kitzur Shulchan Arukh 94:25
[Kitzur Shulchan Arukh 94:25](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:25)

אֲבָל בִּמְקוֹמוֹת שֶׁאֵין הָעִיר מְתֻקֶּנֶת בְּעֵרוּבִין, גַּם כְּשֶׁעוֹשִׂין עֵרוּבֵי חֲצֵרוֹת בִּשְׁבִיל הַדַּיָרִים שֶׁבַּחֲצַר בֵּית הַכְּנֶסֶת, אָסוּר לְהַנִּיחַ אֶת הָעֵרוּב בְּבֵית הַכְּנֶסֶת, אֶלָּא צְרִיכִין לְהַנִּיחוֹ בְּבֵית דִּירָה (עַיֵן מַחֲצִית הַֹשֶּקֶל סוֹף סימָן שסה בְֹּשֵם חֲכַם צְבִי).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In communities, however, where the city is not equipped with an *eiruv*, then, even when they make *eiruvei chatzeiros* for the residents of the courtyard in which the synagogue [is located], it is forbidden to put the *eiruv* in the synagogue, but it must be put in one of the dwellings.⁶⁷ 365: 15.

footnotes:
⁶⁷ Machatzis Hashekel


###### Kitzur Shulchan Arukh 94:26
[Kitzur Shulchan Arukh 94:26](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:26)

עִיר הַמְתֻקֶּנֶת בְּעֵרוּבִין וְנִתְקַלְקֵל הָעֵרוּב בַּשַׁבָּת, אָז כָּל הַחֲצֵרוֹת שֶׁהֵן כְּתִקּוּנָן וְאֵין בָּהֶן פִּרְצָה הָאוֹסֶרֶת (עַיֵן לְעֵיל סִימָן פ"ב סָעִיף ד' ה'), אֲפִלּוּ יֵשׁ בֶּחָצֵר כַּמָּה בָּתִּים, מֻתָּרִין לְטַלְטֵל שָׁם כָּל אוֹתוֹ הַשַׁבָּת. וְאַף עַל פִּי שֶׁעֵרוּב הַחֲצֵרוֹת הוּא בִּרְשׁוּת אַחֶרֶת שֶׁנֶּחְלְקָה עַתָּה מֵחָצֵר זֹה, מִכָּל מָקוֹם מֻתָּר, מִשּׁוּם דִּלְעִנְיָן זֶה אָמְרֵינָן, שַׁבָּת כֵּיוָן דְּהֻתְּרָה, הֻתְּרָה. וְכֵיוָן שֶׁיֵּשׁ חֲשָׁשׁ גָּדוֹל שֶׁלֹּא יִכָּשְׁלוּ רַבִּים לַשֵּׂאת גַּם בְּמָקוֹם שֶׁנֶּאֱסַר, כֵּיוָן שֶׁהֻרְגְּלוּ בְּהֶתֵּר, עַל כֵּן אִם אֶפְשָׁר לְתַקְּנוֹ עַל יְדֵי אֵינוֹ יְהוּדִי, מֻתָּר. וְאִם נִקְרַע הַחֶבֶל שֶׁבְּצורַת הַפֶּתַח וְאֶפְשָׁר שֶׁהָאֵינוֹ יְהוּדִי יְתַקְּנוֹ בַעֲנִיבָה אוֹ בְּקֶשֶׁר אֶחָד וַעֲנִיבָה עַל גַּבָּיו, מַה טּוֹב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a city-wide *eiruv* became defective on Shabbos, the residents of every courtyard that is properly [surrounded with partitions] in which there is no break [large enough] to make [carrying there] forbidden,⁶⁸ width in one wall. These are general rules, but a *posek* must be consulted every time these *halachos* are involved.—even if that courtyard contains many houses—are permitted to carry there the entire Shabbos. Even if the *eiruv* is deposited in another premise which is now separated from this courtyard, nevertheless, they are permitted [to carry], because regarding this, we say, "Once it was permitted on that Shabbos, it continues to be permitted."⁶⁹, you may not continue to carry in your court. [see *Shulchan Aruch* 374: 2] ⁷⁰ 365: 8. See *Shulchan Aruch* 374: 1 and *Bi’ur Halachah* at length. However, since there is strong reason to be concerned that many people will fall into error and carry [by mistake], even in places where it is now forbidden to do so, since they are accustomed to carrying legally; therefore, if it is possible to have it repaired by a non-Jew, it may be done.⁷¹ (as is evident from the *Kitzur Shulchan Aruch*). [*Chayei Adam* 62: 11, and *Mishnah Berurah* 276: 25, *Rema* 276] This ruling is based on the *Ittur* who permits this because it is a *mitzvah* involving the public. [*Machatzis Hashekel* 365] If the string of the "form of the door" was torn, and it is possible for a non-Jew to repair it with a loop, or by making one knot and a loop over it, so much the better.

footnotes:
⁶⁸ That is if the whole of a wall is broken down or if the majority of all the walls is broken down or if there is a breach of more than ten amos
⁶⁹ This is true only if it is open to another private domain, but if it is open to a public domain or karmelis
⁷⁰ See Shulchan Aruch
⁷¹ Even if it requires doing a melachah de’oraisa


###### Kitzur Shulchan Arukh 94:27
[Kitzur Shulchan Arukh 94:27](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/94:27)

אִם חָל יוֹם טוֹב בְּעֶרֶב שַׁבָּת וְנִתְקַלְקֵל אָז הָעֵרוּב, אַף עַל גַּב דְּהָעֵרוּב מוֹעִיל גַּם לְיוֹם טוֹב לְעִנְיַן דְּבָרִים שֶׁאֵינָם לְצֹרֶךְ (כְּדִלְקַמָּן סִימָן צ"ח סָעִיף ל"ד), לֹא אָמְרֵינָן, הוֹאִיל וְהֻתַּר לְיוֹם טוֹב, הֻתַּר גַּם לַשַׁבָּת, מִשּׁוּם דְּיוֹם טוֹב וְשַׁבָּת, שְׁתֵּי קְדֻשּׁוֹת הֵן (מג"א סִימָן שס"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a Yom Tov occurs on *erev Shabbos* and the *eiruv* became defective,⁷² 363: 4] even though the *eiruv* serves a need also on Yom Tov [of permitting you to carry] articles you do not need [on Yom Tov], still we do not say that since it was permitted on Yom Tov⁷³ it should also be permitted on Shabbos, because Yom Tov and Shabbos have two [distinctly different] characters of holiness.⁷⁴ 363: 4.

footnotes:
⁷² If it breaks on Yom Tov, you may not ask a non-Jew to repair it on Yom Tov, for this is not as great a necessity as on Shabbos. [Magein Avraham
⁷³ We do not say since it was permitted on Yom Tov to carry objects that are not needed on Yom Tov, because of the principle of “Once it was permitted on that day, it continues to be permitted,” it should, therefore, also be permitted on Shabbos.
⁷⁴ Magein Avraham