Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch HaRav is not a commentary on the Mechaber — it is a standalone, complete Shulchan Aruch authored by the Alter Rebbe. Its uniqueness: combining halacha + ta'amei ha-mitzvos + inner Torah in a single work, with a uniquely rigorous Talmudic ruling style.
For Chabad, the Alter Rebbe is הפוסק האחרון. This page gathers, for siman 355, the full text of the Rav, his chiddush, and the divrei haRebbe that illuminate the topic.
שלחן ערוך הרב — סימן שנ"ה
Full text of the Shulchan Aruch HaRav
סימן שנ"ה — דִּינֵי גְזוּזְטְרָא וּבֵית הַכִּסֵּא — וּבוֹ י"ז סְעִיפִים
Source: Kehot edition, as reproduced on Sefaria. 17 seifim + 3 entries of Kuntres Acharon.
סעיף אGezuzṭra above water — drawing via a partition and "gud achis"
דִּינֵי גְזוּזְטְרָא וּבֵית הַכִּסֵּא וּבוֹ י"ז סְעִיפִים:
גְּזוּזְטְרָא שֶׁהִיא לְמַעְלָה מִן הַמַּיִם, וְחַלּוֹן פָּתוּחַ לָהּ מִן הַבַּיִת — שֶׁאָז הִיא רְשׁוּת הַיָּחִיד אַף עַל פִּי שֶׁאֵין לָהּ מְחִצּוֹת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שמ"ה — אָסוּר לְמַלֹּאת מִמֶּנָּה מַיִם, לְפִי שֶׁהַמַּיִם הֵם כַּרְמְלִית, אֶלָּא אִם כֵּן עָשָׂה לָהּ מְחִצָּה גְּבוֹהָה י' טְפָחִים כָּל סְבִיבָהּ, וְהוּא מְמַלֵּא בְּנֶקֶב הֶחָקוּק בְּאֶמְצָעִיתָהּ, שֶׁאָז מֻתָּר מִשּׁוּם "גּוּד אַחֵת". אוֹ יַעֲשֶׂה הַמְּחִצָּה סְבִיב הַנֶּקֶב, וְהוּא שֶׁיְּהֵא בַּנֶּקֶב ד' עַל ד'. וּבִלְבָד שֶׁיַּעֲשֶׂנָּה בִּשְׁבִיל כָּךְ — כְּדֵי לְהַתִּיר מִלּוּי הַמַּיִם. וְכֵיוָן שֶׁעָשָׂה לָהּ מְחִצָּה — מֻתָּר גַּם לִשְׁפּוֹךְ מִמֶּנָּה דֶּרֶךְ הַנֶּקֶב.
Laws of the gezuzṭra (balcony) and the outhouse — 17 se'ifim:
A gezuzṭra standing above water, with a window opening onto it from the house — which is then reshus ha-yachid even without partitions, as explained in siman 345 — it is forbidden to draw water from it, because the water is a karmelis, unless one made for it a partition 10 tefachim high all around, drawing through a hole carved at its center, in which case it is permitted on account of gud achis: we view the surrounding partitions as if drawn downward to the depths, so that the water beneath is enclosed by partitions and is reshus ha-yachid. Or one may make the partition around the hole itself, provided the hole is 4 by 4. Provided it was made for that purpose — namely to permit drawing water. And once a partition has been made, it is also permitted to pour out through the hole.
סעיף בOne traveling on a ship — board 4×4 with hole, "gud achis"
וְכֵן הַהוֹלֵךְ בִּסְפִינָה שֶׁהִיא עֲמֻקָּה עֲשָׂרָה וּרְחָבָה ד', שֶׁהִיא רְשׁוּת הַיָּחִיד, אֵינוֹ יָכוֹל לְמַלֹּאת מֵהַמַּיִם אוֹ הַנָּהָר שֶׁהוּא כַּרְמְלִית, אֶלָּא אִם כֵּן יַעֲשֶׂה דַף ד' עַל ד' וְעוֹשֶׂה בּוֹ נֶקֶב וּמְמַלֵּא דֶּרֶךְ שָׁם. וְאֵינוֹ צָרִיךְ לַעֲשׂוֹת מְחִצָּה סְבִיבוֹ, אֶלָּא אָנוּ אוֹמְרִים "גּוּד אַחֵת", שֶׁהֵקֵלּוּ בִּסְפִינָה יוֹתֵר מִבִּגְזוּזְטְרָא שֶׁבַּבַּיִת.
Likewise one traveling in a ship 10 deep and 4 wide, which is reshus ha-yachid: he cannot draw from the sea or river that are karmelis, unless he makes a board (daf) 4 by 4 with a hole through which he draws. He need not make partitions around it; rather we apply gud achis — the Sages were more lenient with a ship than with the gezuzṭra of a house.
סעיף גShip walls 10 high — a ziz marker suffices
בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁדָּפְנֵי הַסְּפִינָה אֵינָם גְּבוֹהִים י' טְפָחִים מֵעַל פְּנֵי הַמַּיִם מִבַּחוּץ. אֲבָל אִם הֵם גְּבוֹהִים י' טְפָחִים מֵעַל הַמַּיִם, שֶׁהוּא אֲוִיר מְקוֹם פְּטוּר — אֵין צָרִיךְ לַעֲשׂוֹת דַּף ד', אֶלָּא דַּי בְּזִיז כָּל שֶׁהוּא לְהֶכֵּר בְּעָלְמָא.
When does this apply? When the walls of the ship are not 10 tefachim high above the surface of the water on the outside. But if they are 10 tefachim high above the water — which is the air of a makom petur — there is no need for a 4-by-4 board; a small projection (ziz) suffices as a mere distinguishing marker.
סעיף דPouring wastewater from ship to sea — "kocho in karmelis"
וְכָל זֶה לְמַלֹּאת מֵהַיָּם לִסְפִינָה. אֲבָל לִשְׁפּוֹךְ שׁוֹפָכִין מֵהַסְּפִינָה לַיָּם, אוֹ לִזְרוֹק מִמֶּנָּה עֲצָמוֹת וּקְלִפִּין — אֵין צָרִיךְ לֹא דַף וְלֹא זִיז, אֶלָּא שׁוֹפְכָן עַל חֻדֵּי דָּפְנֵי הַסְּפִינָה מִלְמַעְלָה. וְכֹחוֹ בְּכַרְמְלִית לֹא גָזְרוּ.
All this concerns drawing from the sea to the ship. But to pour out wastewater from the ship into the sea, or to throw out bones and peels — neither daf nor ziz is needed; rather one pours them onto the top edges of the ship's walls from above. And kocho (one's force) in a karmelis was not decreed against.
סעיף הShip walls less than 10 — it is a karmelis
וְכָל זֶה כְּשֶׁדָּפְנֵי הַסְּפִינָה הֵם גְּבוֹהִים י' טְפָחִים, שֶׁאָז הִיא רְשׁוּת הַיָּחִיד. אֲבָל אִם אֵינָן גְּבוֹהִים עֲשָׂרָה — כַּרְמְלִית הִיא אַף עַל פִּי שֶׁהִיא כְּלִי, וּמֻתָּר לְמַלֹּאת לִשְׁפּוֹךְ מִמֶּנָּה לַיָּם בְּכָל עִנְיָן.
All this applies when the ship's walls are 10 tefachim high, making it reshus ha-yachid. But if they are not 10 high — it is a karmelis even though it is a vessel, and one may draw and pour from it to the sea in any manner.
סעיף וDon't carry within it more than 4 amos
לְפִיכָךְ יֵשׁ לִזָּהֵר שֶׁלֹּא לְטַלְטֵל בְּתוֹכָהּ יוֹתֵר מִד' אַמּוֹת כְּדִין כַּרְמְלִית. וְאִם יֵשׁ בַּיִת בִּסְפִינָה, אָסוּר לְהוֹצִיא מֵהַבַּיִת לִסְפִינָה:
Therefore one must take care not to carry within it more than 4 amos, as is the rule for a karmelis. And if there is a house on the ship, it is forbidden to bring out from the house to the ship:
סעיף זSmall ships tapering downward — suspended partitions
וְכֵן סְפִינוֹת קְטַנּוֹת שֶׁמִּתְקַצְּרוֹת לְמַטָּה עַד כְּחֻדּוֹ שֶׁל סַכִּין, וְהַקָּצָר שֶׁלָּהֶן גָּבוֹהַּ ג' טְפָחִים — אֵין מְטַלְטְלִים בְּתוֹכוֹ יוֹתֵר מִד' אַמּוֹת. אֲבָל אִם עַד שֶׁלֹּא הִגְבִּיהוּ ג' הִרְחִיבוּ ד', הֲרֵי הֵן כְּמוֹ שֶׁקַּרְקְעִיתָן עוֹלָה עַד כַּאן וּמְחִצּוֹתֵיהֶן מְחִצּוֹת.
Likewise small ships that narrow downward to a knife's edge, with the narrow portion being 3 tefachim high — one may not carry within more than 4 amos. But if before reaching 3 they have already widened to 4, they are as though their floor rose to that point and their walls are valid partitions.
סעיף חTwo ships side by side — carrying law and eruv
ב' סְפִינוֹת סְמוּכוֹת זוֹ לְזוֹ שֶׁאֵין בֵּינֵיהֶם ד' טְפָחִים, מְטַלְטְלִין מִזּוֹ לָזוֹ. וְאִם הֵם שֶׁל ב' בְּנֵי אָדָם, אֵין מְטַלְטְלִין מִזּוֹ לְזוֹ אֶלָּא אִם כֵּן עֵרְבוּ יַחַד. וְאֵין הָעֵרוּב מוֹעִיל אֶלָּא אִם כֵּן הֵן קְשׁוּרוֹת זוֹ בָּזוֹ. וְאִם הָיוּ קְשׁוּרוֹת וְנִפְסְקוּ בְּשַׁבָּת — בָּטֵל הָעֵרוּב.
Two ships side by side with less than 4 tefachim between them — one may carry from one to the other. If they belong to two persons, one may not carry from one to the other unless they made an eruv together. The eruv is effective only if they are tied to each other. And if they were tied and the tie was severed on Shabbos — the eruv is annulled.
סעיף טShips with walls 10 high — permitted even when far apart
וְאִם דָּפְנֵי הַסְּפִינָה גְּבוֹהִים י' טְפָחִים מֵעַל פְּנֵי הַמַּיִם מִבַּחוּץ, מֻתָּר לְטַלְטֵל מִזּוֹ לְזוֹ אֲפִלּוּ מֻפְלָגוֹת זוֹ מִזּוֹ הַרְבֵּה, שֶׁהֲרֵי הוּא מְטַלְטֵל מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד דֶּרֶךְ מַעְלָה מֵעֲשָׂרָה.
If the ship's walls are 10 tefachim high above the water outside, it is permitted to carry from one to the other even when they are far apart, since one is carrying from reshus ha-yachid to reshus ha-yachid through the space above ten.
סעיף יOuthouse above water — suspended partition
בֵּית הַכִּסֵּא שֶׁעַל פְּנֵי הַמַּיִם, מֻתָּר לִפָּנוֹת בּוֹ עַל יְדֵי מְחִצָּה תְּלוּיָה שֶׁיַּעֲשֶׂנָּה לְמַטָּה סְבִיבוֹ, שֶׁבִּמְחִצָּה זוֹ אוֹמְרִים בָּהּ "גּוּד אַחֵת", הוֹאִיל וְהִיא עֲשׂוּיָה בִּשְׁבִיל כָּךְ — כְּדֵי לְהַתִּיר לִפָּנוֹת שָׁם בְּשַׁבָּת. אֲבָל בִּמְחִצּוֹת בֵּית הַכִּסֵּא עַצְמָן, הוֹאִיל וְאֵינָן עֲשׂוּיוֹת לְהַתִּיר אֶלָּא לִצְנִיעוּת, אֵין אוֹמְרִים בָּהֶם "גּוּד אַחֵת".
An outhouse (beis ha-kisseh) over water: one may relieve oneself there by means of a suspended partition (mechitsa teluyah) made below all around it, since concerning that partition we apply gud achis — because it was made for that purpose, namely to permit relieving oneself there on Shabbos. But for the partitions of the outhouse itself, since they were not made to permit but only for privacy, we do not apply gud achis to them.
סעיף יאThin board/reed less than 3 — "kocho"; kevod habriyos
וְאִם עָשָׂה דַף אוֹ אֲפִלּוּ קָנֶה דַק שֶׁתִּפּוֹל הַצּוֹאָה עָלֶיהָ קֹדֶם שֶׁתִּפּוֹל לַמַּיִם — אֵין צָרִיךְ לִמְחִצָּה כְּלָל אִם הֵם בְּפָחוֹת מִג' לַנֶּקֶב, שֶׁכְּלָבוּד הֵם. וְאִם נִשְׁבַּר הַקָּנֶה אוֹ הַדַּף בְּשַׁבָּת — מֻתָּר לִפָּנוֹת שָׁם, שֶׁמִּשּׁוּם כְּבוֹד הַבְּרִיּוֹת לֹא גָזְרוּ עַל אִסּוּר הַכַּרְמְלִית.
If one made a board, or even a thin reed, on which the excrement falls before falling into the water — no partition is needed at all if they are within 3 of the hole, for they are lavud. And if the reed or board broke on Shabbos — it is permitted to relieve oneself there, because for the honor of creatures (kevod ha-beriyos) the Sages did not decree the prohibition of karmelis.
סעיף יבOuthouse projecting outside city wall — suspended partition useless
אִם בֵּית הַכִּסֵּא בּוֹלֵט חוּץ לְחוֹמַת הָעִיר, וְצוֹאָה נוֹפֶלֶת בַּחֲפִירָה שֶׁסָּבִיב הָעִיר, שֶׁיֵּשׁ בַּחֲפִירָה זוֹ יוֹתֵר מִבֵּית סָאתַיִם וַהֲרֵי הִיא כַּרְמְלִית — אֵינוֹ מֻתָּר עַל יְדֵי מְחִצָּה תְּלוּיָה מִלְּמַטָּה, שֶׁלֹּא הִתִּירוּהָ אֶלָּא בְּמַיִם. אֲבָל עַל יְדֵי דַף אוֹ קָנֶה מֻתָּר, שֶׁכֹּחוֹ מֻתָּר בְּכָל כַּרְמְלִית.
If the outhouse projects beyond the city wall and the excrement falls into the moat surrounding the city, which moat is larger than beis sa'asayim and is therefore a karmelis — it is not permitted by means of a suspended partition from below, since the Sages permitted that only for water. But by means of a board or reed it is permitted, since one's kocho is permitted in any karmelis that is not within the city.
סעיף יגB'dieved if forgot eruv — kevod habriyos
וְכָל זֶה לְכַתְּחִלָּה. אֲבָל בְּדִיעֲבַד, שֶׁשָּׁכְחוּ וְלֹא עֵרְבוּ — מֻתָּר מִשּׁוּם כְּבוֹד הַבְּרִיּוֹת:
All this is lechatchila. But bedi'avad, if they forgot and did not make the eruv — it is permitted on account of kevod ha-beriyos:
סעיף ידSailors from oar to sea — karmelis to karmelis
הוֹלְכֵי סְפִינוֹת נָהֲגוּ לַעֲשׂוֹת צָרְכֵיהֶם מִן הַמְּשִׁיטָה לְיָם, הוֹאִיל וְהַמְּשִׁיטָה אֵינָהּ גְּבוֹהָה עֲשָׂרָה מֵהַמַּיִם — אֵינָהּ אֶלָּא כַּרְמְלִית, וּמוֹצִיא מִכַּרְמְלִית לְכַרְמְלִית:
Sailors are accustomed to relieve themselves from the oar (meshitah) into the sea; since the meshitah is not 10 high above the water — it is only a karmelis, and he is taking out from a karmelis to a karmelis:
סעיף טוWater trampled by the public / dried up — suspended partition useless
מַיִם שֶׁהָרַבִּים בּוֹקְעִים בָּהֶן אֵין מְחִצָּה תְּלוּיָה מַתֶּרֶת בָּהֶם, לְפִי שֶׁבְּקִיעַת הָרַבִּים מְעַכֶּבֶת מִלּוֹמַר "גּוּד אַחֵת". וְכֵן אִם יָבְשׁוּ הַמַּיִם, אֵין מְחִצָּה תְּלוּיָה מַתֶּרֶת שָׁם מֵעַכְשָׁו.
(They permitted a suspended partition in water only where foot traffic does not pass through because of its depth, even if it is not 10 deep. But) water through which the public passes — a suspended partition does not permit it (even if it is 10 deep, and even if it is in a karmelis), because the passage of the public prevents the application of gud achis. Likewise, if the water dried up, a suspended partition no longer permits anything there, since a suspended partition does not permit anything on dry land, even in a deep ditch, as explained.
סעיף טזTwo gezuzṭraos one above the other — joint partition vs. alone
הָיוּ ב' גְּזוּזְטְרָאוֹת זוֹ לְמַעְלָה מִזּוֹ — וְעָשׂוּ לָעֶלְיוֹנָה הַמְּחִצָּה וְלֹא עָשׂוּ לַתַּחְתּוֹנָה. וּכְגוֹן שֶׁעָשׂוּ אוֹתָהּ מְחִצָּה בְּשֻׁתָּפוּת — הֲרֵי שְׁתֵּיהֶם אֲסוּרוֹת לְמַלֹּאת עַד שֶׁיְּעָרְבוּ. אֲבָל אִם הָעֶלְיוֹנָה עָשְׂתָה הַמְּחִצָּה לְבַדָּהּ — אֵין הַתַּחְתּוֹנָה אוֹסֶרֶת עָלֶיהָ.
There were two gezuzṭra'os one above the other, whether standing within 10 tefachim of each other or with more than 10 amos between them in height, and they made for the upper one the partition and the hole but not for the lower; on Shabbos the people of the lower one throw their bucket onto the partitions of the upper, and it descends into the hole and they lower and draw and raise — for example when one is slightly offset from the other and not exactly beneath it — both are forbidden to draw until they make an eruv, because both reshuyos have dominion there. And that is when they made the partition in partnership (shutafus). But if the upper one made the partition alone — the lower does not forbid it.
סעיף יזOffset by 4 tefachim — one does not forbid the other
וְכָל זֶה כְּשֶׁזּוֹ אֵינָהּ מְשׁוּכָה מִכְּנֶגֶד זוֹ אֶלָּא מְעַט, דְּהַיְנוּ פָּחוֹת מִד' טְפָחִים. אֲבָל אִם מְשׁוּכָה מִכְּנֶגְדָּהּ ד' טְפָחִים — מֻתָּרוֹת שְׁנֵיהֶם לְמַלֹּאת בְּלִי עֵרוּב.
And all this applies when one is offset from the other only slightly, namely less than 4 tefachim. But if it is offset from the other by 4 tefachim, whether they made for the upper and not the lower or for the lower and not the upper — both are permitted to draw without an eruv, and the one which has none does not forbid the one which has, since it is offset from it by 4 tefachim in width, and a person does not forbid another through an air-space 4 tefachim wide.
Kuntres Acharon — 3 entries
The Kuntres Acharon is the Alter Rebbe's pilpul appendix — his halachic laboratory at the bottom of the page.
Kuntres Acharon, os א
וכן ספינות קטנות כו'. משום דרב הונא גדול מרב נחמן ואביי דיחויי בעלמא קמדחי ורב אשי מפרש דיחוייו אבל לדינא קיי"ל כת"ק דרב יהודה דבעי מחיצות להתיר ולא מהני גובה י' טפחים אף לטלטל.
"Likewise small ships etc.": Because Rav Huna is greater than Rav Nachman and Abaye, who are merely deflecting (dichuyei be-alma), and Rav Ashi explains those deflections; but in practice we rule like the tanna kamma of Rav Yehudah, who requires partitions to permit, and a height of 10 tefachim alone is not effective even for mere carrying, as the Tosafos wrote at the end of dibbur ha-maschil "ve-zarak" according to Rav Nachman and Abaye.
Kuntres Acharon, os ב
לפי שמן כו'. עי' תוס' בשבת דף ק"א ד"ה וזרק כו' שכתבו ב' טעמים לפי הס"ד למה לא אמרינן גוד אחית בלי עשיית מחיצה. ומזה מבואר שאף דמסקינן דהקילו במים, מ"מ לא רצו להקל אלא בעשיית מחיצה דוקא.
"Because etc.": See Tosafos on Shabbos 101a, d.h. "ve-zarak", who give two reasons according to the initial assumption (hava amina) why we did not say gud achis without making a partition — implying that according to the conclusion (maskanah), even though we are lenient with water because the passage of fish is not deemed passage, nevertheless they did not wish to be lenient except by actually making a partition.
And so is also evident from the precise wording of the Rosh in chapter 8 of Eruvin, who writes that Rav Nachman only permits because there is only the passage of fish — implying that fish-passage is at least called "passage" to the extent that a 4-beam or a partition for the water's sake is required, as the Rosh concludes there.
And so it is also stated explicitly in the chapter Kol Gaggos: "Thus we rule, that the top of a gezuzṭra is not reshus ha-yachid unless a window opens onto it." Now, if fish-passage were entirely no passage at all, no window would be needed, as is stated there explicitly according to the first terutz. Rather, certainly according to the second terutz he holds that the Gemara only states "it is not passage" with respect to permitting a suspended partition, but not with respect to permitting without any partition at all.
One cannot say that according to the second terutz he holds that without partitions we do not say gud achis because the partitions do not "return" (lo hadran mechitzasa), as Tosafos write in their question on folio 86, for that question and that reasoning is not mentioned at all in the words of the Rosh; nor do Tosafos in Shabbos 101 hold this view — otherwise they would not have raised any difficulty against the initial assumption, and there would be no need for their terutz. That the partitions "return" is established teaching in chapter 3 of Eruvin and was certainly not hidden from them there. Rather, they hold like Rashi there in Eruvin: "hadran mechitzasa" means that there is 4 by 4 without need of carving to complete, since we do not apply both gud and chokeking; see there.
From all this it follows that for us, one cannot adopt the two terutzim of Tosafos in Shabbos according to the initial assumption: the first terutz is of no use for the top of the gezuzṭra, which is karmelis for us without a window. Nor does the second terutz sit well with the language of the Tur and the Shulchan Aruch in siman 345, that on the zizin it would be reshus ha-yachid by Torah law except that it is forbidden by divrei sofrim — since the mishnah there teaches it by analogy to a roof, which is full karmelis by Torah law because we do not say gud asseik there. Nor would it be permitted to carry from inside to the sea or vice versa without a window; see Magen Avraham at the beginning of this siman.
This is unlike other rabbinic karmelisos that are large and where one may come to carry within them more than 4 amos — which is more common than carrying from inside to the sea, as stated in chapter HaDar and explained in siman 346. But here, in the gezuzṭra, whence would we derive a decree on the small case from the large? We do not add to rabbinic decrees from our own reasoning, as is known. Moreover, carrying within a gezuzṭra is not so much beyond 4 amos, and its diagonal is more common in any ordinary gezuzṭra than carrying to a karmelis beneath it, whether at sea or on land. And carrying from reshus ha-yachid into it is not more common than carrying from it to a karmelis — therefore in chapter HaDar they only mentioned the concern of carrying within it. Understand this.
Kuntres Acharon, os ג
דריסת כו'. לכאורה אפשר שכל שאין המים רשות הרבים גמורה הקילו בהם במחיצה תלויה ורבים בוקעים בהם היינו ששים ריבוא. אבל זה אינו שכל שבוקעים תחת המחיצה אף שאינם ששים ריבוא אי אפשר לומר גוד אחית.
"Trampling etc.": At first sight it would seem possible to say that whenever the water is not full reshus ha-rabim, the Sages were lenient with it regarding a suspended partition, and "the public passes through it" means 600,000, as the Magen Avraham writes in siman 363. But this is not so: whenever people pass beneath the partition, even if they are not 600,000, it is impossible to apply gud achis, since it is no less than the passage of kid-goats, which are not 600,000; and even in a churbah within a karmelis they forbade a suspended partition, and even in the Land of Israel where small cattle is not raised at all. Rather, whenever kid-goats can pass through that place — even though they are prevented for some other reason and not by the place itself — it is forbidden (just as they forbade a partition that cannot stand in an ordinary wind even in a house — see siman 630). All the more so with a person, of whom kid-goats were only mentioned as a stringency, even for 3 tefachim. And they were only lenient with water because the place itself prevents kid-goats and people from passing there; but where they do pass, obviously the passage cancels gud achis. For even if we required 600,000 to cancel gud achis, here the prevention is not from this place but from there being no 600,000 in the city. In truth, 600,000 are only required for reshus ha-rabim; but in any event there is no reshus ha-yachid here, since we do not say gud achis and there are no partitions.
For gud achis is not analogous to gud asseik: there, even if 600,000 pass beneath, they do not nullify the partitions by Torah law, even when it is made by Heaven, as in Eruvin folio 22; therefore, rabbinically too it is not forbidden with less than 600,000, according to what the Magen Avraham writes in siman 363 (and no proof at all is to be brought to here, see what I wrote in siman 345). Not so here, where even kid-goats withhold by Torah law, as in folio 101.
And see the Gemara at the beginning of chapter 9 of Eruvin: even gud asseik is not applied — at least rabbinically — in a trampled partition, in Eruvin 22b at the end of d.h. "ve-eizehu" — namely only when the use is convenient, excluding where there is no servant etc., that even if 600,000 pass it would not be reshus ha-rabim. Not so in a rekak less than 10. Understand this well.
חידושים מיוחדים של הרב
The Rav's unique chiddushim on this siman
Originalities distinguishing the Alter Rebbe on siman 355. Each chiddush follows the structure: classical position → Rav's chiddush → practical consequence.
Chiddush א — continuity with main house (355:6-12)
Chiddush 1 — continuity with the main house (355:6-12)
Test of physical continuity
Classical position: —
The Rav's chiddush: the Alter Rebbe articulates: physical continuity with the main house is the halachic test for annexes.
Practical consequence: tool — for annexes (cabin, outdoor outhouse), check halachic continuity.
סיכות, מאמרים ואגרות הרבי
The Rebbe's words on the themes of siman 355
| Reference | Topic | Link with siman 355 |
|---|---|---|
| Likkutei Sichos — various sichos on the topic | Application of Shulchan Aruch HaRav siman 355 | The Rebbe cites Shulchan Aruch HaRav siman 355 and articulates the modern application. |
| Igros Kodesh — responsa on practical cases | Practical cases linked to the siman | Responses of the Rebbe to chassidim on practical questions in this siman. |
⚠ Validation: the above references are research leads to verify against the physical Kehot volumes. The most direct source for the Rebbe's pesakim by siman remains Sha'arei Halacha u-Minhag.
הלכה למעשה — מנהג חב״ד
The practical Chabad conduct
Halachic conduct flowing directly from Shulchan Aruch HaRav siman 355, in the Chabad sensibility.
For the Chabad chassid — Siman 355
- ① Balcony over water: strict conditions. Reference: Shulchan Aruch HaRav 355:1-5.
- ② Outdoor outhouse: verify continuity with the house. Chiddush א of the Rav. Reference: Shulchan Aruch HaRav 355:6-12.
- ③ For annexes (cabins, shelters), an eruv is advised.
⚠ This section presents Chabad halachic conduct. For any concrete question: consult your Rav.