Chapter 2ב׳
1 א

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:

[In a case wherein] all the residents of a courtyard made an eruv except for one of them who did not [participate] in the eruv with them: Such a one surely prohibits them [its use] — so it is forbidden for any of them to transport from their houses to the courtyard and from the courtyard to their houses. [If] this one that did not [participate] nullifies his rights only to the courtyard to them, they are surely permitted to transport out and in from their houses to the courtyard and from the courtyard to their houses — but it is forbidden to [do so, to and from] his house. [But if] he [also] nullified the rights to his house to them, they are surely all permitted — they, because they made an eruv and he nullified his rights to them over his house and [the] courtyard; and he is also permitted, since no rights remain to him. So he is surely like a guest; and a guest does not [create this] prohibition.

2 ב

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:

One who nullifies his rights without specification has nullified his rights to [the] courtyard, but not nullified his rights to his house. And one nullifies his rights to the residents of the courtyard needs to explicitly nullify [it] to each and every one and say, "My rights are nullified to you and to you and to you." And an inheritor may nullify his rights — even though his bequeather died on Shabbat. For the inheritor stands in the place of the one that bequeaths it to him for every matter; and nullification of rights is permissible at the outset [anytime] on Shabbat.

3 ג

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] these ones that made an eruv nullified their rights to this one that did not [participate] — he is permitted [in it], as he surely remained [as if] alone. But they are forbidden, as there are no rights left to them — and we do not say that they should be like guests, as the many are not guests with the one.

4 ד

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:

[In a case in which] the ones that did not [participate] are two or more: If they nullified their rights to the ones that made the eruv, the [latter] are permitted and those that did not [participate] are forbidden. But the ones that made the eruv may not nullify their rights to the two that did not [participate] — since each one forbids [it] for his fellow. And it is surely forbidden, even if one that did not [participate] subsequently nullified his rights to the other that did not [participate] — as it was forbidden at the time that the ones who made the eruv nullified their rights to him. [In a case where only two make an eruv, the] one who made an eruv may not nullify his rights to [the] one who did not [participate]. But the one who did not [participate] may nullify his rights to the one who made the eruv.

5 ה

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:

In the way that one homeowner nullifies his rights to another homeowner in one courtyard, so [too] may we nullify [rights] from one courtyard to [another] courtyard. And we may nullify rights and nullify rights again. How is that? [In a case of] two that dwelt in a courtyard and an eruv was not made: One of them may nullify his rights to the second, and it comes out that the second may carry in the domain that his fellow nullified to him until he does all that he needs. And subsequently the second one nullifies his rights to the first, and the first may carry in the domain that he nullified to him. And likewise several times. And one can nullify rights in a ruin (between two homes) in the [same] way as in a courtyard.

6 ו

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:

[In the case of] one who nullified his rights and then carried where he had nullified his rights: If he transported volitionally, such a one surely forbade [the others from using that domain], for he did not stand by his nullification. But if he transported inadvertently, he does not forbid them, as he surely stood by his nullification. To what are these words applicable? [When] the ones to whom he nullified [his rights] did not precede him and take possession. But if they preceded him and took possession, [in that] they transported [there]; if he subsequently [also] transported — whether inadvertently or volitionally — he does not forbid them [from using it].

7 ז

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. ואֶחָד 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:

[In a case of] two houses on two sides of a public domain that gentiles encircled [with a] partition on Shabbat: They may not nullify the rights of the one to the other, since it was impossible for them to make an eruv yesterday. [In a case of] one of the residents of the courtyard who dies and leaves his rights to someone from the marketplace (who is not from the courtyard): If he died while it was still day (before Shabbat), the inheritor who is not from the residents of the courtyard forbids [it] to them. But if he died from when it got dark, he does not forbid it to them. And [in the case of] one from the marketplace who dies and leaves his rights [that he owns in the courtyard] to one of the residents of the courtyard: If he dies while it is still day, he does not forbid them — for they are all [participating in the] eruv. But if he died from when it got dark, he forbids them until the one who inherits it nullifies his rights to them.

8 ח

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:

[In the case of] an Israelite and a convert (with no inheritors) who were dwelling in a cave and the convert died while it was still day: Even though another Israelite did not take possession of his possessions until after it got dark, this one that takes possession surely forbids [it] until he nullifies [his rights] — since he is surely like an inheritor. But if the convert dies from when it got dark — even though the other Israelite took possession of his property, he does not forbid [it]. Rather it stands in its original permissibility.

9 ט

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:

[In a case of] an Israelite who lives in a courtyard with an idolater or a resident alien: [The latter] does not forbid [it] to him — as the residence of an idolater is not [considered] residence, but is rather considered like an animal. But if there were two or more Israelites and an idolater living with them, he surely forbids them. And this thing is a decree, such that idolaters not dwell with them, so that they not learn from their actions. So why did [the Sages] not decree about one Israelite and one idolater? Because it is not a common thing, as he would surely be afraid, lest he be alone with him and [the idolater] kill him. And they already forbade one to be alone with an idolater.

10 י

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:

[In the case of] two Israelites and an idolater who dwell in the same courtyard and the Israelites made an eruv for themselves, it is completely ineffective. And likewise, if they nullified [their rights] to the idolater or he nullified [his rights] to them or the Israelites nullified [the rights of] one to the other and they become like [the case of] one individual with an idolater, it is totally ineffective. For an eruv is not effective with the presence of an idolater; and nullification is [also] not effective with the presence of an idolater. And they have no solution except for them to rent his domain, such that the idolater become as if he is a guest with them. And likewise if many idolaters were renting out their domains and the Israelites made an eruv, they would be permitted. And one Israelite who rents from an idolater may make an eruv with the other Israelites, and [it thereby] becomes permitted [to] all of them. And there is no need for each one to rent [the domain] of the idolater.

11 יא

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:

[In a case of] two courtyards — one behind the other — and an Israelite and an idolater were living in the inner one and another Israelite in the outer one, or the Israelite and the idolater were in the outer one and another Israelite was in the inner one: This surely forbids the outer one until he rents it from him — as the feet of the two Israelites and the idolater are [all] found there. But the [one living in] the inner one is permitted in the inner one.

12 יב

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 rent from the idolater even on Shabbat — as [this] rental is like the nullification of rights, which is not a full rental but only [symbolic]. Hence we rent from the idolater for even less than the value of a perutah (small coin). And the idolater's wife may rent [it] out without his knowledge. And likewise his worker or his butler may rent [it] out without his knowledge. And even if his worker or butler is an Israelite, he may surely rent [it] out without his knowledge. If [the Israelite] requested a place from the idolater to place his objects and he lent [it] to him, he is a partner in his property and may rent it out without his knowledge. If this idolater had many workers or butlers or wives, it is enough for [the Israelite] to rent it from one of them.

13 יג

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:

[In a case of] two Israelites and an idolater living in one courtyard and [the Israelites] rented [the rights] from the idolater on Shabbat — one may subsequently nullify his rights to the other and [it becomes] permissible. And likewise if the idolater dies on Shabbat, the [one] Israelite may nullify [his rights] to the other Israelite, and it becomes permissible to carry.

14 יד

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:

[In the case of] an idolater that rented out to an idolater: If the first is not able to evict the second idolater until the period of his rental is completed, we rent from this second idolater — as he comes in place of the owners. But if the first has the right to evict the renting idolater from it at any time he wants — if the second one was not present and the Israelites rented it from the first, they are surely permitted [to carry].

15 טו

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:

[In a case of a] courtyard in which Israelites and idolaters dwell and there were windows opening from the house of this Israelite to the house of that Israelite and they made an eruv through the windows: Even thought they are permitted to transport from one house to [the other] house through the windows, they are surely prohibited from transporting from one house to [the other] house through the entrances — until they rent [the rights of the idolater] — on account of [the presence of] the idolater. As the many do not become like an individual in the presence of an idolater.

16 טז

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:

An Israelite who publicly profanes Shabbat or worships idolatry is surely like an idolater in every matter. So we may not make an eruv with him and he may not nullify his rights. Rather we rent from him, like [with] an idolater. But if they were from the heretics that do not worship idolatry and do not profane Shabbat — like the Sadducees and Boethusians and all of those that deny the Oral Law — the principle of the matter is [that] we do not make an eruv with anyone who does not concede about the commandment of eruv, since he does not concede about the eruv. And we [also] do not rent from him since he is not like an idolater. But he may nullify his rights to a proper Israelite, and this is the solution for him. And likewise if there was a proper Israelite and this Sadducee in a courtyard, [the latter] surely forbids it to him until he nullifies his rights to him.