SECTION 384 Whether a Non-Jewish Guest [Can] Disqualify [an Eruv] (1)

סימן שפד נָכְרִי אַכְסְנַאי אִם מְעַכֵּב וּבוֹ סְעִיף אֶחָד:

1 [The following laws apply when] a non-Jew enters one of the homes in a courtyard as a guest:1 One who enters [a domain] without permission never causes [carrying] to be forbidden, If, [however,] one enters with permission – [i.e.,] a separate room was rented or lent to him [where he may] eat2 – and [the person] frequently comes [as a guest], he causes [carrying] to be forbidden as soon as he arrives. If [the person] comes infrequently, he does not cause [carrying] to be forbidden until 30 days pass, as explained in sec. 370[:10] regarding to a Jewish guest. A non-Jew who is owed a debt for which the house was pledged as security is considered as one who enters with permission.

[Different rules apply] when a king’s soldiers enter the homes of his Jewish [subjects] – some of them entering by force and some entering with consent.3 If the owners of the homes have articles in the rooms in which the non-Jews entered that may not be moved on Shabbos, [the non-Jews’ presence] does not cause [carrying] to be forbidden in any case.4 If [the Jewish owners] do not have [articles in the rooms being used by the non-Jews, the non-Jews] cause [carrying] to be forbidden in the courtyards that they entered with consent after 30 days pass,5 even though they do not frequently come there. However, those [non-Jewish soldiers] who enter by force never cause [carrying] to be forbidden.

(All the above applies with regard to guests who do not [stay there on] a continuous basis. When, by contrast, one rents a house to a non-Jew to live there for a year or two on a continuous basis, [the] presence [of the non-Jew] does not cause [carrying] to be forbidden in any case. [The rationale is that the owner] certainly did not rent out his house [to the non-Jew] with the intent that [the non-Jew] should cause [the Jewish owner] to be forbidden [to carry in his courtyard] on a continuous basis for an entire year, as explained in sec. 382[:2].)

א נָכְרִי הַנִּכְנָס לְאֶחָד מִבָּתֵּי הֶחָצֵר לְשֵׁם אַכְסְנָאוּת,1 אִם נִכְנַס שֶׁלֹּא בִרְשׁוּת – אֵינוֹ אוֹסֵר לְעוֹלָם,א וְאִם נִכְנַס בִּרְשׁוּת, שֶׁהִשְׂכִּירוּ אוֹ הִשְׁאִילוּ לוֹ חֶדֶר מְיֻחָד לַאֲכִילָה,ב,2 אִם הוּא רָגִיל לָבֹא – אוֹסֵר מִיָּד בְּבוֹאוֹ, וְאִם אֵינוֹ רָגִיל – אֵינוֹ אוֹסֵר עַד לְאַחַר שְׁלֹשִׁים יוֹם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש"עג בְּאַכְסְנַאי יִשְׂרָאֵל. וְנָכְרִי שֶׁיֵּשׁ לוֹ חוֹב עַל הַבַּיִת נִקְרָא "נִכְנַס בִּרְשׁוּת".ד

וְאַנְשֵׁי חֵיל הַמֶּלֶךְ שֶׁנִּכְנְסוּ בְּבָתֵּי הַיְּהוּדִים, מֵהֶם בְּחָזְקָה וּמֵהֶם בְּרָצוֹן,3 אִם יֵשׁ לְבַעֲלֵי בָתִּים בְּאוֹתָם חֲדָרִים שֶׁנִּכְנְסוּ בָּהֶם הַנָּכְרִים כֵּלִים שֶׁאֵינָם נִטָּלִים בְּשַׁבָּת – אֵינָם אוֹסְרִים עֲלֵיהֶם בְּכָל עִנְיָן,ה,4 וְאִם לָאו – אוֹסְרִיםו בַּחֲצֵרוֹת שֶׁנִּכְנְסוּ בָּהֶן בִּרְשׁוּת לְאַחַר ל' יוֹם,5 אַף עַל פִּי שֶׁאֵינָם רְגִילִים לָבֹא שָׁם. אֲבָל הַנִּכְנָסִים בְּחָזְקָה אֵינָם אוֹסְרִים לְעוֹלָם.ז

(וְכָל זֶה בְּאַכְסְנָאִים, שֶׁאֵינָם קְבוּעִים שָׁם. אֲבָל הַמַּשְׂכִּיר בֵּיתוֹ לְנָכְרִי לָדוּר בּוֹ בִּקְבִיעוּת שָׁנָה אוֹ שְׁנָתַיִם – אֵינוֹ אוֹסֵר בְּכָל עִנְיָן, שֶׁבְּוַדַּאי לֹא הִשְׂכִּיר לוֹ בֵּיתוֹ עַל דַּעַת שֶׁיֶּאֱסֹר עָלָיו בִּקְבִיעוּת כָּל הַשָּׁנָה כֻלָּהּ,ח וּכְמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שפ"בט):