Eruvin Chapter 2

אַנְּשֵׁי הֶחָצֵר שֶׁעֵרְבוּ כֻּלָּן חוּץ מֵאֶחָד מֵהֶן שֶׁלֹּא עֵרֵב עִמָּהֶן בֵּין מֵזִיד בֵּין שׁוֹכֵחַ הֲרֵי זֶה אוֹסֵר עֲלֵיהֶן. וְאָסוּר לְכֻלָּן לְהוֹצִיא מִבָּתֵּיהֶן לֶחָצֵר אוֹ מֵחָצֵר לְבָתֵּיהֶן. בִּטֵּל לָהֶן זֶה שֶׁלֹּא עֵרֵב רְשׁוּת חֲצֵרוֹ בִּלְבַד הֲרֵי אֵלּוּ מֻתָּרִין לְהוֹצִיא וּלְהַכְנִיס מִבָּתֵּיהֶן לֶחָצֵר וּמֵחָצֵר לְבָתֵּיהֶן אֲבָל לְבֵיתוֹ אָסוּר. בִּטֵּל לָהֶן רְשׁוּת בֵּיתוֹ וּרְשׁוּת חֲצֵרוֹ הֲרֵי כֻּלָּם מֻתָּרִין. הֵן מִפְּנֵי שֶׁעֵרְבוּ וַהֲרֵי בִּטֵּל לָהֶן רְשׁוּת בֵּיתוֹ וַחֲצֵרוֹ. וְגַם הוּא מֻתָּר מִפְּנֵי שֶׁלֹּא נִשְׁאַר לוֹ רְשׁוּת וַהֲרֵי הוּא כְּאוֹרֵחַ אֶצְלָם וְהָאוֹרֵחַ אֵינוֹ אוֹסֵר:

When all the inhabitants of a courtyard, with one exception, have established an eruv, this individual [causes carrying] to be forbidden. [This rule applies regardless of whether the person failed to join the eruv] because of a willful decision or because of an oversight. [In such a situation,] it is forbidden for all the inhabitants to transfer articles from their homes to the courtyard or from the courtyard to their homes. Should the person who did not join in the eruv subordinate the ownership of merely [his share] of the courtyard [to the others], they are permitted to carry from their homes to the courtyard and from the courtyard to their homes. [They may not,] however, carry to the home [of this individual]. If he subordinates the ownership of his house and [of his share] of the courtyard [to the others], they are all permitted to carry. The others are permitted, because he subordinated the ownership of his house and [of his share] of the courtyard to them. He is also permitted to carry, because he no longer owns a domain. Therefore, he is considered to be [the others'] guest, and the presence of a guest does not [cause carrying] to be forbidden [in a courtyard].

הַמְבַטֵּל רְשׁוּתוֹ סְתָם רְשׁוּת חֲצֵרוֹ בִּטֵּל רְשׁוּת בֵּיתוֹ לֹא בִּטֵּל. וְהַמְבַטֵּל רְשׁוּתוֹ לִבְנֵי חָצֵר צָרִיךְ לְבַטֵּל לְכָל אֶחָד וְאֶחָד בְּפֵרוּשׁ וְאוֹמֵר רְשׁוּתִי מְבֻטֶּלֶת לְךָ וּלְךָ וּלְךָ. וְהַיּוֹרֵשׁ מְבַטֵּל רְשׁוּת אַף עַל פִּי שֶׁמֵּת מוֹרִישׁוֹ בְּשַׁבָּת שֶׁהַיּוֹרֵשׁ קָם תַּחַת מוֹרִישׁוֹ לְכָל דָּבָר. וּבִטּוּל רְשׁוּת בְּשַׁבָּת מֻתָּר לְכַתְּחִלָּה:

When a person subordinates the ownership of his property without specifying his intent, it is presumed that he has subordinated the ownership [of his share] of the courtyard, but not the ownership of his house. When a person subordinates the ownership of his domain, he must make an explicit statement to that effect to every inhabitant of the courtyard, saying, "My domain is subordinated to you, and to you, and to you." An heir may subordinate the ownership of a domain. Even when the testator dies on the Sabbath itself, the heir is empowered to act in place of the testator in all matters. Ab initio, it is permitted to subordinate the ownership of one's domain on the Sabbath itself.

בִּטְּלוּ אֵלּוּ הַמְעָרְבִין רְשׁוּתָן לְזֶה שֶׁלֹּא עֵרֵב. הוּא מֻתָּר שֶׁהֲרֵי נִשְׁאָר לְבַדּוֹ. וְהֵם אֲסוּרִין שֶׁלֹּא נִשְׁאָר לָהֶן רְשׁוּת. וְאֵין אוֹמְרִים יִהְיוּ כְּאוֹרְחִים אֶצְלוֹ שֶׁאֵין רַבִּים אוֹרְחִין אֵצֶל אֶחָד:

[If, conversely,] those who joined in the eruv subordinate the ownership of their domain to the person who did not join, he is permitted [to carry] - for he remains the sole [owner of property] - but they are forbidden to carry, for they no longer own property. We do not say that they are considered to be his guests, because many people cannot become the guests of a single individual.

הָיוּ אֵלּוּ שֶׁלֹּא עֵרְבוּ שְׁנַיִם אוֹ יֶתֶר. אִם בִּטְּלוּ רְשׁוּתָם לַמְעָרְבִין הַמְעָרְבִין מֻתָּרִין וְאֵלּוּ שֶׁלֹּא עֵרְבוּ אֲסוּרִין. וְאֵין הַמְעָרְבִין יְכוֹלִים לְבַטֵּל רְשׁוּתָם לִשְׁנַיִם שֶׁלֹּא עֵרְבוּ שֶׁכָּל אֶחָד מֵהֶן אוֹסֵר עַל חֲבֵרוֹ. וַאֲפִלּוּ חָזַר הָאֶחָד שֶׁלֹּא עֵרֵב וּבִטֵּל רְשׁוּתוֹ לַשֵּׁנִי שֶׁלֹּא עֵרֵב הֲרֵי זֶה אוֹסֵר שֶׁבְּשָׁעָה שֶׁבִּטְּלוּ לוֹ הַמְעָרְבִין אָסוּר הָיָה. אֶחָד שֶׁעֵרֵב אֵינוֹ מְבַטֵּל רְשׁוּתוֹ לְאֶחָד שֶׁלֹּא עֵרֵב אֲבָל הָאֶחָד שֶׁלֹּא עֵרֵב מְבַטֵּל רְשׁוּתוֹ לְאֶחָד שֶׁעֵרֵב:

[The following rules apply when] there are two or more individuals who do not participate in the eruv: If they subordinate the ownership of their domain to those who participated in the eruv, those who participated in the eruv are permitted [to carry], and those who did not participate are not permitted [to carry]. Those who participated in the eruv are not able to subordinate the ownership of their domain to the two who did not participate, because each of them causes the other to be forbidden to carry. Even if one of those who did not participate subordinates the ownership of his domain to the other person who did not participate, they are still forbidden to carry, since at the time when the others subordinated the ownership of their domain to him, he was forbidden to carry. [When there are only two people sharing a courtyard,] and one makes an eruv, he may not subordinate the ownership of his domain to the other person who did not join in the eruv. Conversely, however, the person who did not join in the eruv can subordinate the ownership of his domain to the person who made the eruv.

כְּשֵׁם שֶׁבַּעַל הַבַּיִת זֶה מְבַטֵּל רְשׁוּתוֹ לְבַעַל הַבַּיִת זֶה בְּחָצֵר אַחַת כָּךְ מְבַטְּלִין מֵחָצֵר לֶחָצֵר. וּמְבַטְּלִין וְחוֹזְרִין וּמְבַטְּלִין. כֵּיצַד. שְׁנַיִם שֶׁשְּׁרוּיִים בֶּחָצֵר וְלֹא עֵרֵב. אֶחָד מֵהֶן מְבַטֵּל רְשׁוּתוֹ לַשֵּׁנִי וְנִמְצָא הַשֵּׁנִי מְטַלְטֵל בִּרְשׁוּתוֹ שֶׁבִּטֵּל לוֹ חֲבֵרוֹ עַד שֶׁיַּעֲשֶׂה צְרָכָיו. וְחוֹזֵר הַשֵּׁנִי וּמְבַטֵּל רְשׁוּתוֹ לָרִאשׁוֹן וּמְטַלְטֵל הָרִאשׁוֹן בִּרְשׁוּתוֹ שֶׁבִּטֵּל לוֹ. וְכֵן כַּמָּה פְּעָמִים. וְיֵשׁ בִּטּוּל רְשׁוּת בְּחֻרְבָּה כְּדֶרֶךְ שֶׁהוּא בְּחָצֵר:

Just as one homeowner can subordinate the ownership of his domain to another homeowner in a single courtyard, so too, [the inhabitants of] one courtyard can subordinate the ownership of their domain to [the inhabitants of] another courtyard. [After a person has subordinated his domain,] the recipient can, in turn, subordinate it [to its original owner]. What is implied? If two people are living together in a courtyard, and neither has made an eruv, the first may subordinate the ownership of his domain to his colleague, thus allowing the second colleague to carry within the domain that the first subordinated to him until he completes what he must do. Afterwards, the second colleague may subordinate ownership of the domain to the first. Indeed, this exchange may take place several times [on one Sabbath]. One may subordinate one's ownership of a ruin in the same manner in which one subordinates one's ownership of a courtyard.

מִי שֶׁבִּטֵּל רְשׁוּתוֹ וְחָזַר וְטִלְטֵל בִּרְשׁוּתוֹ שֶׁבִּטֵּל. אִם בְּמֵזִיד הוֹצִיא הֲרֵי זֶה אוֹסֵר עֲלֵיהֶן שֶׁהֲרֵי לֹא עָמַד בְּבִטּוּלוֹ. וְאִם בְּשׁוֹגֵג הוֹצִיא אֵינוֹ אוֹסֵר שֶׁהֲרֵי הוּא עוֹמֵד בְּבִטּוּלוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא קָדְמוּ וְהֶחֱזִיקוּ אֵלּוּ שֶׁבִּטֵּל לָהֶן. אֲבָל אִם קָדְמוּ וְהֶחֱזִיקוּ וְהוֹצִיאוּ אִם חָזַר הוּא וְהוֹצִיא בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד אֵינוֹ אוֹסֵר עֲלֵיהֶן:

[The following rules apply when] a person who subordinated the ownership of his domain transfers an article to or from the domain that he subordinated: If he willingly transfers the article, his act causes the others to be forbidden [to carry], for he did not maintain his commitment. If he transfers the article unknowingly, he does not cause the others to be forbidden [to carry], for he maintained his commitment. When does the above apply? When the others did not make use of the privilege granted them first. If, however, the others made use of the privilege granted them first, his act does not cause the others to be forbidden [to carry], regardless of whether he transferred the article willingly or unknowingly.

שְׁנֵי בָּתִּים בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים וֶהֱקִיפוּם נָכְרִים מְחִצָּה בְּשַׁבָּת אֵין מְבַטְּלִין זֶה לָזֶה הוֹאִיל וְאִי אֶפְשָׁר לָהֶם לְעָרֵב מֵאֶמֶשׁ. אֶחָד מִבְּנֵי חָצֵר שֶׁמֵּת וְהֵנִיחַ רְשׁוּתוֹ לְאֶחָד מִן הַשּׁוּק. אִם מֵת מִבְּעוֹד יוֹם הֲרֵי הַיּוֹרֵשׁ שֶׁאֵינוֹ מִבְּנֵי הֶחָצֵר אוֹסֵר עֲלֵיהֶם. וְאִם מֵת מִשֶּׁחֲשֵׁכָה אֵינוֹ אוֹסֵר עֲלֵיהֶם. וְאֶחָד מִן הַשּׁוּק שֶׁמֵּת וְהֵנִיחַ רְשׁוּתוֹ לְאֶחָד מִבְּנֵי הֶחָצֵר. אִם מִבְּעוֹד יוֹם מֵת אֵינוֹ אוֹסֵר עֲלֵיהֶם שֶׁהֲרֵי כֻּלָּן מְעֹרָבִים. וְאִם מֵת מִשֶּׁחֲשֵׁכָה אוֹסֵר עֲלֵיהֶם עַד שֶׁיְּבַטֵּל רְשׁוּת מוֹרִישׁוֹ לָהֶן:

When there are two houses on opposite sides of a public domain, and gentiles have surrounded [the area] with a partition on the Sabbath, the owners of the homes may not subordinate the ownership of their domain to each other, because it was impossible to establish an eruv before [the commencement of] the Sabbath. [The following rules apply when] one of the inhabitants of the courtyard dies and his estate is left to someone living elsewhere: If [the owner] died before the commencement of the Sabbath, since the heir is not an inhabitant of the courtyard, he causes carrying to be forbidden. If [the owner] dies after the commencement of the Sabbath, [the presence of] the heir who is not an inhabitant of the courtyard does not cause carrying to be forbidden. [The following rules apply when] a person who lives outside the courtyard, [but who owns a house within the courtyard] dies and leaves his domain to one of the inhabitants of the courtyard: If [the owner] died before the commencement of the Sabbath, carrying is not forbidden, because all [the inhabitants of the courtyard] participate in the eruv. If [the owner] dies after the commencement of the Sabbath, carrying is forbidden until [the heir] subordinates the ownership of the domain that he inherited to the others.

יִשְׂרָאֵל וְגֵר שֶׁשְּׁרוּיִים בִּמְעָרָה אַחַת וּמֵת הַגֵּר מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁלֹּא הֶחֱזִיק יִשְׂרָאֵל אַחֵר בִּנְכָסָיו עַד שֶׁחֲשֵׁכָה הֲרֵי זֶה הַמַּחֲזִיק אוֹסֵר עַד שֶׁיְּבַטֵּל שֶׁהֲרֵי הוּא כְּיוֹרֵשׁ. וְאִם מֵת הַגֵּר מִשֶּׁחֲשֵׁכָה אַף עַל פִּי שֶׁהֶחֱזִיק יִשְׂרָאֵל אַחֵר בִּנְכָסָיו אֵינוֹ אוֹסֵר עָלָיו אֶלָּא בְּהֶתֵּרוֹ הָרִאשׁוֹן הוּא עוֹמֵד:

[The following rule applies when] a Jew and an [heirless] convert are dwelling in a cave, and the convert dies before the commencement of the Sabbath: If another Jew takes possession of the convert's property - even if he does not take possession before nightfall - the person who takes possession causes carrying to be forbidden until he subordinates [the property of which he took possession], for he is considered to be an heir. If the convert dies after nightfall, even if another Jew takes possession of his property, he does not cause carrying to be forbidden. Instead, the license initially granted continues.

יִשְׂרָאֵל הַדָּר עִם הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אוֹ עִם גֵּר תּוֹשָׁב בְּחָצֵר אֵינוֹ אוֹסֵר עָלָיו שֶׁדִּירַת הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אֵינָהּ דִּירָה אֶלָּא כִּבְהֵמָה הוּא חָשׁוּב. וְאִם הָיוּ שְׁנֵי יִשְׂרְאֵלִים אוֹ יָתֵר וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת שָׁכֵן עִמָּהֶן הֲרֵי זֶה אוֹסֵר עֲלֵיהֶם. וְדָבָר זֶה גְּזֵרָה שֶׁלֹּא יַשְׁכִּינוּ עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת עִמָּהֶן שֶׁלֹּא יִלְמְדוּ מִמַּעֲשָׂיו. וְלָמָּה לֹא גָּזְרוּ בְּיִשְׂרָאֵל אֶחָד וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אֶחָד. מִפְּנֵי שֶׁאֵינוֹ דָּבָר מָצוּי. שֶׁהֲרֵי יִפְחַד שֶׁמָּא יִתְיַחֵד עִמּוֹ וְיַהַרְגֶּנּוּ וּכְבָר אָסְרוּ לְהִתְיַחֵד עִם הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת:

When a Jew dwells together with a gentile or a resident alien in a courtyard, the presence of the non-Jew does not cause carrying to be forbidden, for [in a halachic sense] a dwelling of a non-Jew is insignificant. His presence is like the presence of animal. When, however, two Jews share a courtyard with a gentile, his presence causes carrying to be forbidden. This is a decree so that they do not dwell together with a gentile, lest they emulate his conduct. Why was such a decree not issued regarding a single Jew and a single gentile? Because this is very uncommon, for the Jew will fear that the gentile will [find an opportunity] to be alone together [with him] and kill him. The Sages previously forbade being alone with a gentile.

שְׁנֵי יִשְׂרְאֵלִים וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת הַשּׁוֹכְנִים בְּחָצֵר אַחַת וְעֵרְבוּ הַיִּשְׂרְאֵלִים לְעַצְמָן לֹא הוֹעִילוּ כְּלוּם. וְכֵן אִם בִּטְּלוּ לְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אוֹ בִּטֵּל לָהֶן אוֹ בִּטְּלוּ הַיִּשְׂרְאֵלִים זֶה לָזֶה וְנַעֲשׂוּ כְּיָחִיד עִם הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת לֹא הוֹעִילוּ כְּלוּם. שֶׁאֵין עֵרוּב מוֹעִיל בִּמְקוֹם עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת. וְאֵין בִּטּוּל רְשׁוּת מוֹעִיל בִּמְקוֹם עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת. וְאֵין לָהֶן תַּקָּנָה אֶלָּא שֶׁיִּשְׂכְּרוּ מִמֶּנּוּ רְשׁוּתוֹ וְיֵעָשֶׂה הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת כְּאִלּוּ הוּא אוֹרֵחַ עִמָּהֶן. וְכֵן אִם הָיוּ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת רַבִּים מַשְׂכִּירִין רְשׁוּתָם לְיִשְׂרְאֵלִים וְהַיִּשְׂרְאֵלִים מְעָרְבִין וּמֻתָּרִין. וְיִשְׂרָאֵל אֶחָד שֶׁשָּׂכַר מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מְעָרֵב עִם שְׁאָר הַיִּשְׂרְאֵלִים וְיֻתְּרוּ כֻּלָּם. וְאֵין כָּל אֶחָד צָרִיךְ לִשְׂכֹּר מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת:

When two Jews and a gentile live in [separate] homes in a single courtyard, and the Jews establish an eruv, their actions are of no consequence. Similarly, if they subordinate the ownership of their domain to the gentile, he subordinates the ownership of his domain to them, or one of the Jews subordinates the ownership of his domain to the other so that they are as a single aggregate [living together] with the gentile, their deeds are of no consequence. For an eruv may not be established where a gentile is present, nor is the subordination of one's domain effective when a gentile is present. There is no alternative other than renting the gentile's domain, so that he becomes [the Jews'] guest, as it were. Similarly, if many gentiles are present, they must rent their domains to the Jews, and afterwards the Jews establish an eruv. [Only then] may they carry. When one Jew rents a gentile's domain, he may then establish an eruv with the other Jews, allowing them all to carry. It is not necessary for every individual to enter into a [separate] rental agreement with the gentile.

שְׁתֵּי חֲצֵרוֹת זוֹ לִפְנִים מִזּוֹ וְיִשְׂרָאֵל וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת דָּרִים בַּפְּנִימִית וְיִשְׂרָאֵל אַחֵר בַּחִיצוֹנָה. אוֹ שֶׁהָיָה יִשְׂרָאֵל וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת בַּחִיצוֹנָה וְיִשְׂרָאֵל אַחֵר בַּפְּנִימִית הֲרֵי זֶה אוֹסֵר עַל הַחִיצוֹנָה עַד שֶׁיִּשְׂכֹּר מִמֶּנּוּ. שֶׁהֲרֵי רַגְלֵי שְׁנֵי יִשְׂרְאֵלִים וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מְצוּיִים שָׁם. וְהַפְּנִימִי מֻתָּר בַּפְּנִימִית:

[The following rule applies when] there are two courtyards, one leading to the other: If a Jew and a gentile live in the inner courtyard and another Jew lives in the outer courtyard, or a Jew and a gentile live in the outer courtyard and another Jew lives in the inner courtyard, [the gentile's presence] causes carrying to be forbidden in the outer courtyard until [the Jews] rent his domain, since it is used by two Jews and a gentile. [The Jew who lives] in the inner courtyard, by contrast, may carry in the inner courtyard.

שׂוֹכְרִין מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אֲפִלּוּ בְּשַׁבָּת. שֶׁהַשְּׂכִירוּת כְּבִטּוּל רְשׁוּת הִיא שֶׁאֵינָהּ שְׂכִירוּת וַדָּאִית אֶלָּא הֶכֵּר בִּלְבַד. לְפִיכָךְ שׂוֹכְרִין מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אֲפִלּוּ בְּפָחוֹת מִשְּׁוֵה פְּרוּטָה. וְאִשְׁתּוֹ שֶׁל עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מַשְׂכֶּרֶת שֶׁלֹּא לְדַעְתּוֹ. וְכֵן שְׂכִירוֹ וְשַׁמָּשׁוֹ מַשְׂכִּירִין שֶׁלֹּא לְדַעְתּוֹ. וַאֲפִלּוּ הָיָה שְׂכִירוֹ אוֹ שַׁמָּשׁוֹ יִשְׂרְאֵלִי הֲרֵי זֶה מַשְׂכִּיר שֶׁלֹּא לְדַעְתּוֹ. שָׁאַל מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מָקוֹם לְהַנִּיחַ בּוֹ חֲפָצָיו וְהִשְׁאִילוֹ הֲרֵי נִשְׁתַּתֵּף עִמּוֹ בִּרְשׁוּתוֹ וּמַשְׂכִּיר שֶׁלֹּא לְדַעְתּוֹ. הָיוּ לְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת זֶה שְׂכִירִים אוֹ שַׁמָּשִׁים אוֹ נָשִׁים רַבִּים אִם הִשְׂכִּיר אֶחָד מֵהֶן דַּיּוֹ:

We may enter into a rental agreement with a gentile [for this purpose] on the Sabbath itself. For this rental arrangement is comparable to the subordination of a domain; [i.e.,] it is done to make a distinction and not as a [hard and fast] rental agreement. For this same reason, one may rent the gentile's domain for less than the value of a prutah. A gentile's wife can rent out [his domain] without his knowledge. Similarly, [the gentile's] hired workers or his servants can rent out [his domain] without his knowledge. [This applies even when these] hired workers or servants are Jewish. If a person asked a gentile permission to use a place in the gentile's domain to store some of his possessions, and the gentile agreed, he is considered as being a partner in the gentile's domain. Accordingly, he may rent out [the gentile's domain on his behalf] without his knowledge. If a gentile has many workers, servants, or wives, it is sufficient if one rents out his domain from one of them.

שְׁנֵי יִשְׂרְאֵלִים וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת הַדָּרִים בְּחָצֵר אַחַת וְשָׂכְרוּ מִן הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת חוֹזֵר הָאֶחָד וּמְבַטֵּל רְשׁוּתוֹ לַשֵּׁנִי וּמֻתָּר. וְכֵן אִם מֵת הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת מְבַטֵּל הַיִּשְׂרְאֵלִי לַיִּשְׂרְאֵלִי הָאַחֵר וְיִהְיֶה מֻתָּר לְטַלְטֵל:

When two Jews and a gentile are living in the same courtyard, and [only] one of the Jews rented the gentile's domain on the Sabbath, he may subordinate the ownership of his domain to the other. [This causes carrying] to be permitted. Similarly, if the gentile dies on the Sabbath, one Jew may subordinate the ownership of his domain to the other, and thus cause carrying to be permitted.

עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת שֶׁהִשְׂכִּיר לְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אִם אֵין הָרִאשׁוֹן יָכוֹל לְהוֹצִיא הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת הַשֵּׁנִי עַד שֶׁיַּשְׁלִים זְמַן שְׂכִירוּתוֹ שׂוֹכְרִין מִזֶּה הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת הַשֵּׁנִי שֶׁהֲרֵי נִכְנַס תַּחַת הַבְּעָלִים. וְאִם יֵשׁ רְשׁוּת לָרִאשׁוֹן לְהוֹצִיא הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת הַשּׂוֹכֵר מִמֶּנּוּ בְּכָל עֵת שֶׁיִּרְצֶה. אִם לֹא הָיָה הַשֵּׁנִי עוֹמֵד וְשָׂכְרוּ הַיִּשְׂרְאֵלִים מִן הָרִאשׁוֹן הֲרֵי אֵלּוּ מֻתָּרִין:

[The following rule applies when] one gentile rents his property to another: If it is impossible for the owner to evict the second gentile until the conclusion of his rental contract, we must rent [the domain] from the second gentile, for he takes the place of the owner. When, in contrast, the owner can evict the renter whenever he desires - if the renter is not present, the Jews are permitted to carry if they rent the property from its original owner.

חָצֵר שֶׁיִּשְׂרְאֵלִים וְעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת שְׁרוּיִין בָּהּ וְהָיוּ חַלּוֹנוֹת פְּתוּחוֹת מִבֵּית יִשְׂרְאֵלִי זֶה לְבֵית יִשְׂרְאֵלִי זֶה וְעָשׂוּ עֵרוּב דֶּרֶךְ חַלּוֹנוֹת. אַף עַל פִּי שֶׁהֵן מֻתָּרִין לְהוֹצִיא מִבַּיִת לְבַיִת דֶּרֶךְ חַלּוֹנוֹת הֲרֵי הֵן אֲסוּרִין לְהוֹצִיא מִבַּיִת לְבַיִת דֶּרֶךְ פְּתָחִים מִפְּנֵי הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת עַד שֶׁיַּשְׂכִּיר. שֶׁאֵין רַבִּים נַעֲשִׂים בְּעֵרוּב כְּיָחִיד בִּמְקוֹם הָעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת:

[The following rules apply when] there are several Jews and a gentile living in the same courtyard, and there are windows leading from one Jew's house to another Jew's house. If they have established an eruv via the windows, and thus they are permitted to transfer articles from house to house via the windows, the gentile's presence causes them to be forbidden to transfer articles via the entrances unless they rent from him. For whenever a gentile is present, we do not consider a group of people who joined together through an eruv as a single individual.

יִשְׂרָאֵל שֶׁהוּא מְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא אוֹ שֶׁהוּא עוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת הֲרֵי הוּא כְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת לְכָל דְּבָרָיו. וְאֵין מְעָרְבִין עִמּוֹ וְאֵינוֹ מְבַטֵּל רְשׁוּת אֶלָּא שׂוֹכְרִין מִמֶּנּוּ כְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת. אֲבָל אִם הָיָה מִן הָאֶפִּיקוֹרוֹסִין שֶׁאֵין עוֹבְדִין עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וְאֵין מְחַלְּלִין שַׁבָּת כְּגוֹן צְדוֹקִין וּבַיְתוֹסִין וְכָל הַכּוֹפְרִים בַּתּוֹרָה שֶׁבְּעַל פֶּה, כְּלָלוֹ שֶׁל דָּבָר כָּל מִי שֶׁאֵינוֹ מוֹדֶה בְּמִצְוַת עֵרוּב, אֵין מְעָרְבִין עִמּוֹ לְפִי שֶׁאֵינוֹ מוֹדֶה בָּעֵרוּב. וְאֵין שׂוֹכְרִין מִמֶּנּוּ לְפִי שֶׁאֵינוֹ כְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת. אֲבָל מְבַטֵּל הוּא רְשׁוּתוֹ לְיִשְׂרָאֵל הַכָּשֵׁר וְזוֹ הִיא תַּקָּנָתוֹ. וְכֵן אִם הָיָה יִשְׂרָאֵל אֶחָד כָּשֵׁר וְזֶה הַצְּדוֹקִי בֶּחָצֵר הֲרֵי זֶה אוֹסֵר עָלָיו עַד שֶׁיְּבַטֵּל לוֹ רְשׁוּתוֹ:

When a Jew desecrates the Sabbath publicly or worships false gods, he is considered as a gentile regarding all things. We may not include him in an eruv, nor may he subordinate the ownership of his domain. Rather, we must rent his domain as [we rent the domain of] a gentile. [Different rules apply with regard] to a non-believer, one who does not worship false gods or desecrate the Sabbath - e.g., the Sadducees, the Boethusists, and all those who deny the Oral Law. The general principle is that whoever does not acknowledge the mitzvah of an eruv may not participate in one, for he denies [its basis]. Nor may we rent his property, for he is not considered to be a gentile. The alternative is for him to subordinate the ownership of his domain to a Jew whose conduct is acceptable. Similarly, if a Jew whose conduct is acceptable lives together with this Sadducee in a courtyard, the presence of the Sadducee causes carrying to be forbidden [in the courtyard] unless he subordinates the ownership of his domain to his colleague.