Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch HaRav is not a commentary on the Mechaber: it is a Shulchan Aruch in its own right, written by the Alter Rebbe, with its own division and numbering of the seifim. Here the Shulchan Aruch HaRav has 22 seifim, while the Mechaber's Shulchan Aruch has 19: references on this page follow the Rav's numbering, except where the Mechaber's Shulchan Aruch is named.
This page gathers, for Siman 372, the full text of the Rav with its translation, where his text differs from that of the Mechaber and the Rema, and the practical conduct that follows from it.
שלחן ערוך הרב — סימן שע״ב
The full text of the Shulchan Aruch HaRav of the Alter Rebbe
סימן שע״ב — דִּין שִׁתּוּפֵי הַדִּירוֹת לְעֵרוּב — וּבוֹ כ״ב סְעִיפִים
Source: Kehot edition, as reproduced on Sefaria. 22 seifim (the Mechaber's Shulchan Aruch has 19, under its own numbering).
סעיף א דִּין שִׁתּוּפֵי הַדִּירוֹת לְעֵרוּב וּבוֹ כ״ב סְעִיפִים: לֹא…
דִּין שִׁתּוּפֵי הַדִּירוֹת לְעֵרוּב וּבוֹ כ״ב סְעִיפִים:
לֹא אָסְרוּ לְטַלְטֵל מֵרְשׁוּת הַיָּחִיד שֶׁל זֶה לִרְשׁוּת הַיָּחִיד שֶׁל זֶה בְּלִי עֵרוּב אֶלָּא בְּבָתִּים שֶׁתַּשְׁמִישָׁן מְיֻחָד וְתָדִיר. אֲבָל הַגַּגּוֹת שֶׁהֵן סְמוּכִין זֶה לְזֶה בְּלִי הֶפְסֵק רְשׁוּת הָרַבִּים בֵּינֵיהֶם, וְכֵן הַחֲצֵרוֹת הַסְּמוּכוֹת וְכֵן הַקַּרְפֵּיפוֹת, וְכֵן כָּל כַּיּוֹצֵא בָהֶם מֵהַמְּקוֹמוֹת שֶׁאֵין תַּשְׁמִישָׁן מְיֻחָד וְתָדִיר — כֻּלָּן רְשׁוּת אַחַת הֵן לְכֵלִים שֶׁשָּׁבְתוּ בְּתוֹכָם, שֶׁמֻּתָּר לְטַלְטֵל מִמָּקוֹם זֶה שֶׁאֵין תַּשְׁמִישׁוֹ תָּדִיר לְמָקוֹם אַחֵר שֶׁאֵין תַּשְׁמִישׁוֹ תָּדִיר אֲפִלּוּ הֵם שֶׁל בְּעָלִים הַרְבֵּה וְלֹא עֵרְבוּ יַחַד, וּבִלְבָד שֶׁלֹּא יְטַלְטֵל מִתּוֹכָם לַבַּיִת בְּלִי עֵרוּב אִם הֵם שֶׁל בְּעָלִים מְחֻלָּקִים, לְפִי שֶׁהַבַּיִת חָלוּק מֵהֶם וְאֵינוֹ רְשׁוּת אַחַת עִמָּהֶם, וְכֵן מֵהַבַּיִת לְתוֹכָם.
כֵּיצַד? מְטַלְטֵל הוּא מֵחָצֵר זוֹ לְחָצֵר אַחֶרֶת אַף עַל פִּי שֶׁלֹּא עֵרְבוּ יַחַד, וַאֲפִלּוּ אִם גַּם כָּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ גַּם כֵּן לֹא עֵרְבָה. אוֹ מֵחָצֵר זוֹ לְגַג שֶׁל בַּיִת אַחֵר שֶׁאֵינוֹ בְּחָצֵר זוֹ וְלֹא עֵרְבוּ יַחַד, וְהוּא שֶׁיְּטַלְטֵל עַל הַגַּג מַמָּשׁ מִלְמַעְלָה, אֲבָל עַל תִּקְרַת הַבַּיִת תַּחַת גַּג הָעֶלְיוֹן — דִּינוֹ כִּשְׁאָר חֲדָרִים. אוֹ מֵחָצֵר לְרֹאשׁ הַכֹּתֶל שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, שֶׁרֹאשׁ כֹּתֶל זֶה דִּינוֹ כְּגַג. אוֹ מֵחָצֵר שֶׁל זֶה לְקַרְפֵּף שֶׁל אַחֵר, וְהוּא שֶׁאֵינוֹ יוֹתֵר מִבֵּית סָאתַיִם, אוֹ שֶׁהֻקַּף לְדִירָה אֲפִלּוּ הוּא יוֹתֵר מִבֵּית סָאתַיִם. אוֹ מֵחָצֵר לְמָבוֹי הַמְּתֻקָּן בְּלֶחִי אוֹ קוֹרָה, אַף עַל פִּי שֶׁלֹּא נִשְׁתַּתְּפוּ בּוֹ, שֶׁדִּינוֹ גַם כֵּן כְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת וְלֹא כְּכַרְמְלִית, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שפ״ח. וְכֵן מְטַלְטֵל מִגַּג זֶה לְגַג שֶׁל אַחֵר הַסָּמוּךְ לוֹ, אֲפִלּוּ גָבוֹהַּ אוֹ נָמוּךְ מִמֶּנּוּ הַרְבֵּה, אוֹ מִגַּג שֶׁל זֶה לְחָצֵר שֶׁל אַחֵר אוֹ לְמָבוֹי שֶׁלֹּא נִשְׁתַּתְּפוּ בּוֹ אוֹ לְקַרְפֵּף שֶׁל אַחֵר, וְכֵן מִקַּרְפֵּף שֶׁל זֶה לְקַרְפֵּף שֶׁל אַחֵר.
וְכָל זֶה בְּכֵלִים שֶׁשָּׁבְתוּ בְּאֶחָד מֵרְשֻׁיּוֹת אֵלּוּ. אֲבָל כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת וְהוֹצִיאָן לְאַחַת מֵרְשֻׁיּוֹת אֵלּוּ, אֲפִלּוּ בְּהֶתֵּר, כְּגוֹן לְחָצֵר מְעֹרֶבֶת שֶׁל בַּיִת זֶה, וַאֲפִלּוּ הוֹצִיאָם בְּדֶרֶךְ מַלְבּוּשׁ — אָסוּר לְטַלְטְלָם לְחָצֵר אַחֶרֶת אוֹ לְגַג שֶׁל אַחֵר אוֹ לְקַרְפֵּף הַמֻּקָּף לְדִירָה שֶׁל אַחֵר (שֶׁהַכֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת — בְּכָל מָקוֹם שֶׁהֵם דִּינָם כְּאִלּוּ הֵם בַּבַּיִת, שֶׁאָסוּר לְטַלְטְלָם מִמֶּנּוּ לְמָקוֹם אַחֵר שֶׁלֹּא עֵרְבוּ עִמּוֹ).
אֲבָל לְקַרְפֵּף שֶׁלֹּא הֻקַּף לְדִירָה, אֲפִלּוּ הוּא פָּחוֹת מִבֵּית סָאתַיִם — אֵין עֵרוּב מוֹעִיל, שֶׁאֲפִלּוּ הוּא שֶׁלּוֹ אָסוּר לְהוֹצִיא לְתוֹכוֹ כֵּלִים שֶׁשָּׁבְתוּ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שנ״ח.
וְכֵן כֵּלִים שֶׁשָּׁבְתוּ בְּאַחַת מֵרְשֻׁיּוֹת אֵלּוּ — אָסוּר לְהַכְנִיסָם לְבַיִת אַחֵר שֶׁלֹּא עֵרֵב עִם רְשׁוּת זוֹ שֶׁשָּׁבַת הַכְּלִי בְּתוֹכוֹ.
וַאֲפִלּוּ הִכְנִיסָם דֶּרֶךְ מַלְבּוּשׁ לִרְשׁוּת שֶׁעֵרְבָה עִם הַבַּיִת, כְּגוֹן לְחָצֵר מְעֹרֶבֶת שֶׁל בַּיִת זֶה — אָסוּר לְטַלְטְלָם מִשָּׁם לַבַּיִת, כֵּיוָן שֶׁשָּׁבְתוּ בִּרְשׁוּת שֶׁאֵינָהּ מְעֹרֶבֶת עִם הַבַּיִת.
(וַאֲפִלּוּ שָׁבְתוּ בִּרְשׁוּת הַמְעֹרֶבֶת עִם הַבַּיִת, וְהוֹצִיאָם מִמֶּנָּה לִרְשׁוּת אַחֶרֶת שֶׁאֵינָהּ מְעֹרֶבֶת עִם הַבַּיִת — אָסוּר לְהַכְנִיסָם מֵאוֹתָהּ רְשׁוּת לַבַּיִת אוֹ לְהֵפֶךְ, אִם לֹא שֶׁיַּנִּיחֵם תְּחִלָּה בִּרְשׁוּת הַמְעֹרֶבֶת עִמּוֹ וּמִשָּׁם יַכְנִיסֵם לַבַּיִת, וְכֵן לְהֵפֶךְ.
וְכֵן כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת, וְהוֹצִיאָם בְּדֶרֶךְ מַלְבּוּשׁ לִרְשׁוּת שֶׁאֵינָהּ מְעֹרֶבֶת עִמּוֹ — אָסוּר לְטַלְטְלָם לַבַּיִת אִם לֹא יַנִּיחֵם תְּחִלָּה בִּרְשׁוּת הַמְעֹרֶבֶת עִמּוֹ), וְכֵן לְהֵפֶךְ:
The law of combining dwellings for the eruv (shittufei hadiros); it contains 22 seifim: [The Sages] forbade carrying from the reshus hayachid of one person to the reshus hayachid of another without an eruv only in houses, whose use is particular [to each] and constant. But roofs that adjoin one another with no reshus harabim interrupting between them, and likewise adjoining courtyards, and likewise karpefos [enclosures], and likewise anything similar to them among places whose use is neither particular nor constant, are all one domain for the objects (keilim) that rested in them: it is permitted to carry from one such place whose use is not constant to another place whose use is not constant, even if they belong to many owners and they did not make an eruv together; provided one does not carry from them into the house without an eruv, if they belong to separate owners, because the house is distinct from them and is not one domain with them; and likewise from the house into them. How so? One carries from one courtyard to another courtyard although they did not make an eruv together, and even if each of them on its own also did not make an eruv. Or from a courtyard to the roof of another house that is not in this courtyard, and they did not make an eruv together, provided one carries on the roof itself, from above; but on the ceiling of the house, beneath the upper roof, the law is that of the other rooms. Or from a courtyard to the top of the wall between two courtyards, for the top of this wall has the law of a roof. Or from the courtyard of one person to the karpef of another, provided it is not more than a beis sasayim, or it was enclosed for dwelling, even if it is more than a beis sasayim. Or from a courtyard to a mavoi fitted with a lechi or a korah, although they did not make a shittuf in it, for its law too is that of a courtyard without an eruv, and not that of a karmelis, as will be explained in siman 388. Likewise one carries from one roof to the roof of another adjoining it, even if it is much higher or lower than it; or from the roof of one person to the courtyard of another, or to a mavoi in which they did not make a shittuf, or to the karpef of another; and likewise from the karpef of one person to the karpef of another. All this is for objects that rested in one of these domains. But objects that rested in the house and were taken out into one of these domains, even permissibly — for example into the courtyard of this house, which has its eruv — and even if one took them out in the manner of wearing a garment, it is forbidden to carry them into another courtyard, or onto the roof of another, or into the karpef of another that is enclosed for dwelling (for objects that rested in the house, wherever they are, have the law of objects in the house, which it is forbidden to carry from it to another place that did not make an eruv with it). But for a karpef that was not enclosed for dwelling, even if it is less than a beis sasayim, an eruv is of no avail: even if it is his own, it is forbidden to take out into it objects that rested [in the house], as was explained in siman 358. Likewise, objects that rested in one of these domains may not be brought into another house that did not make an eruv with the domain in which the object rested. And even if one brought them, in the manner of wearing a garment, into a domain that made an eruv with the house — for example into the courtyard of this house, which has its eruv — it is forbidden to carry them from there into the house, since they rested in a domain that did not make an eruv with the house. (And even if they rested in the domain that made an eruv with the house, and one took them out of it into another domain that did not make an eruv with the house, it is forbidden to bring them from that domain into the house, or the reverse, unless one first puts them down in the domain that made an eruv with it and brings them from there into the house; and likewise the reverse. Likewise, objects that rested in the house and that one took out, in the manner of wearing a garment, into a domain that did not make an eruv with it, it is forbidden to carry them into the house unless one first puts them down in the domain that made an eruv with it), and likewise the reverse.
סעיף ב קַרְפֵּף יוֹתֵר מִבֵּית סָאתַיִם שֶׁלֹּא הֻקַּף לְדִירָה — כַּרְמְלִית…
קַרְפֵּף יוֹתֵר מִבֵּית סָאתַיִם שֶׁלֹּא הֻקַּף לְדִירָה — כַּרְמְלִית הוּא, וְאָסוּר לְטַלְטֵל מִמֶּנּוּ לְקַרְפֵּף אַחֵר כָּמֹהוּ, לְהַכְנִיס וּלְהוֹצִיא מִזֶּה לְזֶה, כִּי אִם ב' אַמּוֹת בְּזֶה וּב' אַמּוֹת בְּזֶה, כְּמוֹ בִּשְׁאָר ב' כַּרְמְלִית, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שמ״ו:
A karpef of more than a beis sasayim that was not enclosed for dwelling is a karmelis, and it is forbidden to carry from it to another karpef like it — to bring in and take out from one to the other — except two amos in this one and two amos in that one, as with two other karmelis areas, as was explained in siman 346.
סעיף ג שְׁתֵּי חֲצֵרוֹת שֶׁרוֹצוֹת לְעָרֵב יַחַד לְהַתִּיר לְטַלְטֵל מִזּוֹ לְזוֹ…
שְׁתֵּי חֲצֵרוֹת שֶׁרוֹצוֹת לְעָרֵב יַחַד לְהַתִּיר לְטַלְטֵל מִזּוֹ לְזוֹ אַף כֵּלִים שֶׁשָּׁבְתוּ בַּבָּתִּים, אֵין צְרִיכִין עֵרוּב אַחֵר, אֶלָּא הָעֵרוּב שֶׁעָשׂוּ כְּבָר כָּל אַחַת לְעַצְמָהּ יוֹלִיכֶנּוּ אֶחָד מִבְּנֵי הֶחָצֵר בִּשְׁבִיל כֻּלָּם וְיִתְּנֶנּוּ בְּאֶחָד מִבָּתֵּי שְׁנִיָּה, וְהוּא שֶׁעֵרְבוּ בְּנֵי חָצֵר הַשְּׁנִיָּה לְעַצְמָן. וּבְנֵי חָצֵר הַשְּׁנִיָּה גַּם כֵּן אֵינָן צְרִיכִין פַּת אַחֵר כְּדֵי לְעָרֵב עִם זוֹ, אֶלָּא הָעֵרוּב שֶׁעָשׂוּ כְּבָר מַתִּירָן:
Two courtyards that wish to make an eruv together, to permit carrying from one to the other even objects that rested in the houses, do not need another eruv: rather, the eruv that each has already made for itself, one of the residents of the courtyard shall carry on behalf of all of them and put it in one of the houses of the second; provided the residents of the second courtyard made an eruv for themselves. And the residents of the second courtyard likewise do not need other bread in order to make an eruv with this one: the eruv they have already made permits them.
סעיף ד וְאִם יִרְצֶה יוֹלִיךְ שָׁם אֲפִלּוּ פַּת מִשֶּׁלּוֹ, וְכֻלָּם מֻתָּרִים,…
וְאִם יִרְצֶה יוֹלִיךְ שָׁם אֲפִלּוּ פַּת מִשֶּׁלּוֹ, וְכֻלָּם מֻתָּרִים, הוֹאִיל וְהוּא כְּבָר עֵרֵב עִם חֲבֵרָיו — קוֹנֶה לְצֹרֶךְ כֻּלָּם. וְהוּא הַדִּין אִם הוּא עִם חֲבֵרָיו הֵם בְּעִנְיָן שֶׁאֵינָן צְרִיכִין לְעָרֵב כְּלָל בֵּינֵיהֶם, כְּגוֹן אָב עִם בָּנָיו הַמְקַבְּלִים פְּרָס מִמֶּנּוּ הַשְּׁרוּיִים לְבַדָּם בְּחָצֵר אַחַת, וְכֵן כָּל כַּיּוֹצֵא בָהֶם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש״ע — הֲרֵי אֶחָד מֵהֶם מוֹלִיךְ פַּת בִּשְׁבִיל כֻּלָּם, אֲפִלּוּ מִשֶּׁלּוֹ, לְחָצֵר הַסְּמוּכָה לָהֶם לְעָרֵב עִמָּהּ:
If he wishes, he may carry there even bread of his own, and all are permitted, since, having already made an eruv with his fellows, he acquires for the needs of all. The same applies if he and his fellows are in a situation in which they do not need to make an eruv between them at all — for example a father with his sons who receive their portion from him (mekablim peras), dwelling alone in one courtyard, and anything similar, as was explained in siman 370: one of them carries bread on behalf of all of them, even of his own, to the neighbouring courtyard, to make an eruv with it.
סעיף ה אֵין ב' חֲצֵרוֹת יְכוֹלִים לְעָרֵב יַחַד אֶלָּא אִם כֵּן…
אֵין ב' חֲצֵרוֹת יְכוֹלִים לְעָרֵב יַחַד אֶלָּא אִם כֵּן יִהְיֶה בֵּינֵיהֶם פֶּתַח רָחָב ד' טְפָחִים אוֹ חַלּוֹן שֶׁיֵּשׁ בּוֹ ד' עַל ד', וְיִהְיֶה קְצָתוֹ בְּתוֹךְ י' טְפָחִים הַנְּמוּכִים לָאָרֶץ, וְאָז אִם רָצוּ מְעָרְבִים יַחַד, וּמֻתָּרִים לְטַלְטֵל אֲפִלּוּ דֶּרֶךְ חוֹרִים וּסְדָקִים. וְאִם רָצוּ מְעָרְבִין כָּל אֶחָד לְעַצְמוֹ, וַאֲסוּרִים לְטַלְטֵל מִזּוֹ לְזוֹ דֶּרֶךְ פְּתָחִים וְחַלּוֹנוֹת אוֹ חוֹרִים וּסְדָקִים אוֹ עַל גַּבֵּי הַכֹּתֶל כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת. אֲבָל אִם כָּל הַחַלּוֹן הוּא לְמַעְלָה מִי' טְפָחִים — אֵינוֹ מוֹעִיל כְּלוּם, כֵּיוָן שֶׁיֵּשׁ תַּחְתָּיו מְחִצָּה גְמוּרָה הַחוֹלֶקֶת בֵּין הֶחָצֵר, וְאִי אֶפְשָׁר לָהֶן לְעָרֵב יַחַד.
וְאִם אֵין בְּרָחְבּוֹ ד' טְפָחִים, אֲפִלּוּ הוּא אָרֹךְ הַרְבֵּה — אֵינוֹ מוֹעִיל כְּלוּם.
וְאִם הוּא עָגֹל — צָרִיךְ שֶׁיְּהֵא בְּהֶקֵּפוֹ י״ז טְפָחִים פָּחוֹת חֹמֶשׁ, כְּדֵי שֶׁנּוּכַל לְרַבֵּעַ בּוֹ ד' עַל ד', שֶׁהָאֲלַכְסוֹן שֶׁל מְרֻבָּע זֶה שֶׁהוּא ה' טְפָחִים וְג' חֳמָשִׁין הוּא רֹחַב שֶׁל הָעִגּוּל שֶׁהוּא שְׁלִישׁ הֶקֵּפוֹ, וְג' פְּעָמִים ה' טְפָחִים וְג' חֳמָשִׁין הֵם י״ז פָּחוֹת חֹמֶשׁ, כָּזֶה. וְצָרִיךְ שֶׁיְּהֵא מַשֶּׁהוּ מִן מְרֻבָּע זֶה תּוֹךְ י' טְפָחִים לָאָרֶץ:
Two courtyards can make an eruv together only if there is between them an opening four tefachim wide, or a window of four by four, part of which is within the ten tefachim nearest the ground. Then, if they wish, they make an eruv together, and they may carry even through holes and cracks; and if they wish, each makes an eruv for itself, and it is forbidden to carry from one to the other, through the openings and windows, or through holes and cracks, or over the wall, objects that rested in the house. But if the whole window is above ten tefachim, it is of no avail at all, since beneath it there is a complete partition dividing the courtyard, and they cannot make an eruv together. If [the window] is not four tefachim wide, even if it is very long, it is of no avail at all. If [the window] is round, its circumference must be seventeen tefachim less a fifth, so that a square of four by four can be inscribed in it: the diagonal of this square, which is five tefachim and three fifths, is the width of the circle, which is a third of its circumference, and three times five tefachim and three fifths is seventeen less a fifth — like this. And a small part of this square must be within ten tefachim of the ground.
סעיף ו חַלּוֹן שֶׁבֵּין ב' בָּתִּים שֶׁרוֹצִים לְעָרֵב יַחַד, כְּגוֹן שֶׁלֹּא…
חַלּוֹן שֶׁבֵּין ב' בָּתִּים שֶׁרוֹצִים לְעָרֵב יַחַד, כְּגוֹן שֶׁלֹּא עֵרְבוּ הַחֲצֵרוֹת זוֹ עִם זוֹ — יְכוֹלִים לְעָרֵב אֲפִלּוּ הוּא גָבוֹהַּ לְמַעְלָה מִי' טְפָחִים, לְפִי שֶׁהַבַּיִת, כֵּיוָן שֶׁהוּא מְקֹרֶה, הֲרֵי הוּא כְּמָלֵא, וַהֲרֵי זֶה כְּאִלּוּ אֵין הַחַלּוֹן גָּבוֹהַּ י' טְפָחִים, כֵּיוָן שֶׁהַבַּיִת כֻּלּוֹ מְמֻלָּא. וְהוּא הַדִּין לַאֲרֻבָּה שֶׁבֵּין בַּיִת לַעֲלִיָּה, שֶׁאַף עַל פִּי שֶׁהִיא לְמַעְלָה מֵעֲשָׂרָה — אִם רָצוּ מְעָרְבִין יַחַד, וַאֲפִלּוּ אֵין שָׁם סֻלָּם לַעֲלוֹת בּוֹ, וּבִלְבָד שֶׁיְּהֵא בָּאֲרֻבָּה ד' עַל ד'.
וְאִם עָשׂוּ סְרִיגָה לִפְנֵי הַחַלּוֹן — נִתְבַּטֵּל מִתּוֹרַת חַלּוֹן, שֶׁאֵין הַנְּקָבִים מִצְטָרְפִים לְד' טְפָחִים, וְכֵן בַּאֲרֻבָּה:
A window between two houses that wish to make an eruv together — for example where the courtyards did not make an eruv with one another: they may make an eruv even if it is high, above ten tefachim, because the house, being roofed, is as if full, and it is as if the window were not ten tefachim high, since the whole house is filled. The same applies to a skylight (arubah) between a house and an upper storey (aliyah): although it is above ten, if they wish they make an eruv together, even if there is no ladder there to go up by, provided the skylight is four by four. If they made a lattice (serigah) in front of the window, it loses the status of a window, for the holes do not combine to [make] four tefachim; and likewise with a skylight.
סעיף ז בַּיִת שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת וְהוּא פָּתוּחַ לִשְׁתֵּיהֶן, וְעֵרֵב עִם…
בַּיִת שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת וְהוּא פָּתוּחַ לִשְׁתֵּיהֶן, וְעֵרֵב עִם שְׁתֵּיהֶן, אֲבָל הַחֲצֵרוֹת לֹא עֵרְבוּ זוֹ עִם זוֹ — אֵין לְטַלְטֵל כֵּלִים שֶׁשָּׁבְתוּ בַּבָּתִּים מֵחָצֵר לְחָצֵר עַל יְדֵי בַּיִת זֶה:
A house between two courtyards, open to both, that made an eruv with both, while the courtyards did not make an eruv with one another: one may not carry objects that rested in the houses from one courtyard to the other by way of this house.
סעיף ח הָיָה בֵּין ב' חֲצֵרוֹת כֹּתֶל גָּבוֹהַּ י' טְפָחִים עַל…
הָיָה בֵּין ב' חֲצֵרוֹת כֹּתֶל גָּבוֹהַּ י' טְפָחִים עַל פְּנֵי כָּל אָרְכּוֹ, אוֹ שֶׁהָיָה קַרְקָעָהּ שֶׁל אַחַת מֵהַחֲצֵרוֹת גָּבוֹהַּ מֵחֲבֵרוֹ ה' טְפָחִים וְעָשָׂה עָלָיו מְחִצָּה ה' טְפָחִים לְהַשְׁלִימוֹ לַעֲשָׂרָה, וְהוּא הַדִּין כְּשֶׁגָּבוֹהַּ מֵחֲבֵרוֹ עֲשָׂרָה בְּלֹא מְחִצָּה — אֵין יְכוֹלִים לְעָרֵב יַחַד.
וְאִם הָיָה הַכֹּתֶל גָּבוֹהַּ לִשְׁתֵּיהֶן עֲשָׂרָה, וְהָיָה בְּרֹאשׁוֹ פֵּרוֹת — הֲרֵי בְּנֵי ב' הַחֲצֵרוֹת יְכוֹלִים לְהוֹרִיד הַפֵּרוֹת לַחֲצֵרוֹת, וְכֵן לְהַעֲלוֹת עָלָיו מִפֵּרוֹת שֶׁשָּׁבְתוּ בְּחָצֵר זוֹ וּלְהוֹרִידָם מִמֶּנּוּ לְחָצֵר הָאַחֶרֶת, אַף עַל פִּי שֶׁלֹּא עֵרְבוּ זוֹ עִם זוֹ, בֵּין שֶׁרֹאשׁ הַכֹּתֶל רָחָב ד' טְפָחִים בֵּין שֶׁאֵינוֹ רָחָב, שֶׁהֲרֵי רֹאשׁ הַכֹּתֶל דִּינוֹ כְּגַג, וּשְׁתֵּי הַחֲצֵרוֹת כֻּלָּן רְשׁוּת אַחַת הֵן לְכֵלִים שֶׁשָּׁבְתוּ בְּתוֹכָן אַף עַל פִּי שֶׁלֹּא עֵרְבוּ.
אֲבָל פֵּרוֹת שֶׁשָּׁבְתוּ בְּאַחַת מִבָּתֵּי חָצֵר זוֹ אוֹ זוֹ — אָסוּר לְהַעֲלוֹתָם עָלָיו אוֹ לְהוֹרִידָם מִמֶּנּוּ, מִפְּנֵי שֶׁהוּא רְשׁוּת שֶׁל שְׁתֵּיהֶן, וְהֵן אוֹסְרוֹת זוֹ עַל זוֹ לְעִנְיַן כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת עַד שֶׁיְּעָרְבוּ. וַאֲפִלּוּ פֵּרוֹת שֶׁשָּׁבְתוּ עָלָיו אוֹ בַּחֲצֵרוֹת — אָסוּר לְהוֹרִידָם מִמֶּנּוּ לְהַכְנִיסָם לַבַּיִת, שֶׁעִם הַבַּיִת אֵינוֹ רְשׁוּת אַחַת אֶלָּא אִם כֵּן עֵרְבוּ.
בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁהוּא רָחָב ד' טְפָחִים בְּרֹאשׁוֹ. אֲבָל אִם אֵינוֹ רָחָב ד' טְפָחִים — מְקוֹם פְּטוּר הוּא וּבָטֵל לְכַאן וּלְכַאן, וְאֵלּוּ מַעֲלִין עָלָיו מִכַּאן פֵּרוֹת שֶׁשָּׁבְתוּ בַּבַּיִת וְאֵלּוּ מִכַּאן, וְכֵן אֵלּוּ מוֹרִידִין מִכַּאן פֵּרוֹת שֶׁשָּׁבְתוּ עָלָיו וּמַכְנִיסִים לְבָתֵּיהֶם וְאֵלּוּ מוֹרִידִים מִכַּאן וּמַכְנִיסִים לְבָתֵּיהֶם.
אֲבָל פֵּרוֹת שֶׁהֶעֱלוּ אֵלּוּ מִבָּתֵּיהֶם וְהִנִּיחוּ בְּרֹאשׁוֹ — אֲסוּרִים אֵלּוּ לְהוֹרִיד לַחֲצֵרָם, לְפִי שֶׁעַל יְדֵי שְׁנֵיהֶם נַעֲשֵׂית כַּאן לְפֵרוֹת אֵלּוּ שֶׁשָּׁבְתוּ בַּבַּיִת הוֹצָאָה לְחָצֵר אַחֶרֶת שֶׁלֹּא עֵרְבָה עִמּוֹ. וְאַף עַל פִּי שֶׁהֻנְּחוּ בִּמְקוֹם פְּטוּר בֵּינְתַיִם, אֵין זֶה מוֹעִיל כְּלוּם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שמ״ו שֶׁיֵּשׁ לְהַחֲמִיר בְּזֶה כְּדִבְרֵי הָאוֹסְרִים:
If there was between two courtyards a wall ten tefachim high along its whole length, or if the ground of one of the courtyards was higher than the other by five tefachim and one made a partition of five tefachim on it to complete it to ten — and the same applies when it is higher than the other by ten without a partition — they cannot make an eruv together. If the wall was ten high for both, and there was produce on top of it, the residents of the two courtyards may bring the produce down into the courtyards, and likewise bring up onto it produce that rested in this courtyard and bring it down from it into the other courtyard, although they did not make an eruv with one another, whether the top of the wall is four tefachim wide or not, for the top of the wall has the law of a roof, and the two courtyards are all one domain for the objects that rested in them, although they did not make an eruv. But produce that rested in one of the houses of either courtyard may not be brought up onto it or down from it, because it is the domain of both, and they forbid each other, regarding objects that rested in the house, until they make an eruv. And even produce that rested on it or in the courtyards may not be brought down from it to bring it into the house, for it is not one domain with the house unless they made an eruv. When does this apply? When it is four tefachim wide at its top. But if it is not four tefachim wide, it is a makom petur and is subordinate to either side: these bring up onto it from their side produce that rested in the house, and those from their side; and likewise these bring down from their side produce that rested on it and bring it into their houses, and those bring down from their side and bring it into their houses. But produce that these brought up from their houses and placed on its top, those may not bring down into their courtyard, because through the two of them a taking out is made here, for this produce that rested in the house, into another courtyard that did not make an eruv with it. And although it was placed in a makom petur in the meantime, this is of no avail, as was explained in siman 346, that one must be stringent in this according to the words of those who forbid.
סעיף ט וְאִם הָיָה הַכֹּתֶל גָּבוֹהַּ לְאַחַת מֵהַחֲצֵרוֹת י' טְפָחִים וְלַשְּׁנִיָּה…
וְאִם הָיָה הַכֹּתֶל גָּבוֹהַּ לְאַחַת מֵהַחֲצֵרוֹת י' טְפָחִים וְלַשְּׁנִיָּה אֵינוֹ גָּבוֹהַּ עֲשָׂרָה, כְּגוֹן שֶׁקַּרְקָעָהּ שֶׁל אַחַת מֵהֶן גָּבוֹהַּ מִשֶּׁל חֲבֶרְתָּהּ — מִי שֶׁאֵינָהּ גָּבוֹהַּ לוֹ עֲשָׂרָה מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ אַף בְּכֵלִים שֶׁשָּׁבְתוּ בַּבַּיִת אִם עֵרְבָה חָצֵר זוֹ לְעַצְמָהּ, וְהַשֵּׁנִי אָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ אַף בְּכֵלִים שֶׁשָּׁבְתוּ בֶּחָצֵר, לְפִי שֶׁתַּשְׁמִישׁ כֹּתֶל זֶה לְמִי שֶׁגָּבוֹהַּ לוֹ עֲשָׂרָה הוּא תַּשְׁמִישׁ בְּקֹשִׁי — נוֹתְנִים אוֹתוֹ לְזֶה שֶׁתַּשְׁמִישׁוֹ בְּנַחַת, לְפִיכָךְ נוֹתְנִים כֹּתֶל זֶה לְמִי שֶׁאֵינוֹ גָּבוֹהַּ לוֹ עֲשָׂרָה שֶׁיִּשְׁתַּמֵּשׁ בּוֹ אַף בְּכֵלִים שֶׁשָּׁבְתוּ בַּבַּיִת, וּמוֹנְעִים אָנוּ אֶת מִי שֶׁגָּבוֹהַּ לוֹ עֲשָׂרָה לְהִשְׁתַּמֵּשׁ בּוֹ אַף בְּכֵלִים שֶׁשָּׁבְתוּ בֶּחָצֵר, כְּדֵי שֶׁלֹּא יֵאָסֵר עַל זֶה שֶׁאֵינוֹ גָבוֹהַּ לוֹ עֲשָׂרָה לְהִשְׁתַּמֵּשׁ בּוֹ בְּכֵלִים שֶׁשָּׁבְתוּ בַּבַּיִת, לְפִי שֶׁכֹּתֶל זֶה אֵין דִּינוֹ כְּגַג אֶלָּא כְּחָצֵר, הוֹאִיל וְאֵינוֹ גָּבוֹהַּ עֲשָׂרָה מִקַּרְקָעִית חָצֵר שֶׁל זֶה, וְאִם כֵּן אִם גַּם הַשֵּׁנִי יִהְיֶה לוֹ רְשׁוּת לְהִשְׁתַּמֵּשׁ בּוֹ אֵיזֶה תַּשְׁמִישׁ — תְּהֵא רְשׁוּת שְׁנֵיהֶם שׁוֹלֶטֶת בְּכֹתֶל זֶה, וִיהֵא אָסוּר לְזֶה לְהוֹצִיא כֵּלִים שֶׁשָּׁבְתוּ בַּבַּיִת לַחֲצַר שְׁנֵיהֶם.
וְהוּא שֶׁיְּהֵא הַכֹּתֶל רָחָב ד'. אֲבָל אִם אֵינוֹ רָחָב ד' — מְקוֹם פְּטוּר הוּא, וּמֻתָּר לִשְׁנֵיהֶם לְהִשְׁתַּמֵּשׁ בּוֹ אַף מִן הַבָּתִּים (אפילו) [אִם] עֵרְבָה כָּל חָצֵר לְעַצְמָהּ, אַף עַל פִּי שֶׁלֹּא עֵרְבוּ בְּיַחַד:
If the wall was ten tefachim high for one of the courtyards and not ten high for the second — for example, because the ground of one of them is higher than that of the other — the one for whom it is not ten high is permitted to use it even with objects that rested in the house, if this courtyard made an eruv for itself, and the second is forbidden to use it even with objects that rested in the courtyard. Because the use of this wall, for the one for whom it is ten high, is an awkward use (tashmish bekoshi), it is given to the one whose use is easy (tashmish benachas); therefore this wall is given to the one for whom it is not ten high, to use it even with objects that rested in the house, and we prevent the one for whom it is ten high from using it even with objects that rested in the courtyard, so that it should not become forbidden to the one for whom it is not ten high to use it with objects that rested in the house: for this wall does not have the law of a roof but of a courtyard, since it is not ten high above the ground of this one's courtyard; and so, if the second too had a right to make some use of it, the domain of both would extend over this wall, and this one would be forbidden to take out objects that rested in the house into the courtyard of both. This is provided the wall is four wide. But if it is not four wide, it is a makom petur, and both may use it even from the houses, if each courtyard made an eruv for itself, although they did not make an eruv together.
סעיף י נִפְרַץ הַכֹּתֶל שֶׁבֵּינֵיהֶן עַד עֶשֶׂר אַמּוֹת, וְעַד בִּכְלָל…
נִפְרַץ הַכֹּתֶל שֶׁבֵּינֵיהֶן עַד עֶשֶׂר אַמּוֹת, וְעַד בִּכְלָל — הֲרֵי הוּא כְּפֶתַח, וְאִם רָצוּ מְעָרְבִין כָּל אַחַת לְעַצְמָהּ. וְהוּא שֶׁאֵינוֹ פָּרוּץ בְּמִלּוּאוֹ (אֶלָּא נִשְׁתַּיְּרוּ פַּס מַשֶּׁהוּ מִכַּאן וּמַשֶּׁהוּ מִכַּאן אוֹ פַּס ד' טְפָחִים מִצַּד אֶחָד). וְאִם נִפְרַץ יוֹתֵר מֵעֶשֶׂר — חֲשׁוּבוֹת שְׁתֵּיהֶם כְּחָצֵר אַחַת וּצְרִיכוֹת לְעָרֵב יַחַד. וְכָל מָקוֹם מֵהַכֹּתֶל שֶׁאֵינוֹ גָבוֹהַּ י' טְפָחִים, כְּפָרוּץ הוּא:
If the wall between them was breached up to ten amos, ten included, it is like an opening, and if they wish, each makes an eruv for itself; provided it is not breached along its whole extent (but a post [pas] of the slightest width remained on either side, or a post of four tefachim on one side). If it was breached more than ten, the two are considered one courtyard and must make an eruv together. And any place in the wall that is not ten tefachim high is as if breached.
סעיף יא כֹּתֶל שֶׁבֵּין ב' חֲצֵרוֹת גָּבוֹהַּ עֲשָׂרָה לִשְׁתֵּיהֶן, וְהֶעֱמִיד אֵצֶל…
כֹּתֶל שֶׁבֵּין ב' חֲצֵרוֹת גָּבוֹהַּ עֲשָׂרָה לִשְׁתֵּיהֶן, וְהֶעֱמִיד אֵצֶל הַכֹּתֶל סֻלָּם רָחָב ד' טְפָחִים וְכֵן כְּנֶגְדּוֹ בְּחָצֵר הַשֵּׁנִית, אֲפִלּוּ אֵין הַסֻּלָּמוֹת מְכֻוָּנִים זֶה כְּנֶגֶד זֶה אֶלָּא מְרֻחָקִים זֶה מִכְּנֶגֶד זֶה פָּחוֹת מִג' טְפָחִים — הֲרֵי הֵם כִּמְכֻוָּנִים וַחֲשׁוּבִים כְּפֶתַח לַכֹּתֶל, וְאִם רָצוּ מְעָרְבִין שְׁתֵּי הַחֲצֵרוֹת יַחַד. וַאֲפִלּוּ אִם הֵם מְרֻחָקִים זֶה מִכְּנֶגֶד זֶה הַרְבֵּה — אִם הַכֹּתֶל רָחָב ד' טְפָחִים עֲדַיִן חֲשׁוּבִים הֵם כְּפֶתַח, שֶׁיָּכוֹל לַעֲלוֹת בְּסֻלָּם זֶה וְלֵילֵךְ עַל הַכֹּתֶל עַד סֻלָּם הַשֵּׁנִי וְלֵירֵד.
בְּאֵיזֶה סֻלָּם אָמְרוּ? בְּסֻלָּם שֶׁיֵּשׁ בּוֹ ד' שְׁלִיבוֹת, שֶׁאֵינוֹ נִטָּל בְּשַׁבָּת מֵחֲמַת כָּבְדּוֹ, אַף עַל פִּי שֶׁעָתִיד לִטְּלוֹ אַחַר הַשַּׁבָּת. אֲבָל פָּחוֹת מִכַּאן, הוֹאִיל וְקָטָן הוּא וְנוֹחַ לִטְּלוֹ — כְּנָטוּל הוּא, וְאֵינוֹ חָשׁוּב פֶּתַח אֶלָּא אִם כֵּן זְרוֹעוֹתָיו וּשְׁלִיבוֹתָיו גַּסּוֹת וּכְבֵדוֹת.
וְאִם אֵין הַכֹּתֶל גָּבוֹהַּ אֶלָּא עֲשָׂרָה, וְהֶעֱמִיד סֻלָּם גָּבוֹהַּ שִׁבְעָה וּמַשֶּׁהוּ וְרָחָב ד' אֵצֶל הַכֹּתֶל זָקוּף בְּיֹשֶׁר — כֵּיוָן שֶׁלֹּא נִשְׁאַר שְׁלֹשָׁה עַד רֹאשׁ הַכֹּתֶל, הֲרֵי זֶה כְּמַגִּיעַ לְרֹאשׁוֹ מַמָּשׁ וּמוֹעִיל, בֵּין לְעָרֵב יַחַד, אִם הֶעֱמִיד כֵּן גַּם בְּחָצֵר הַשֵּׁנִית, וּבֵין לְהַתִּיר לְהִשְׁתַּמֵּשׁ עַל הַכֹּתֶל בְּכֵלִים שֶׁשָּׁבְתוּ בַּבַּיִת לְזֶה שֶׁהֶעֱמִיד הַסֻּלָּם בַּחֲצֵרוֹ. וְאִם בְּחָצֵר הַשֵּׁנִית אֵין שָׁם סֻלָּם לְכֹתֶל זֶה, שֶׁאָז נַעֲשֶׂה כֹּתֶל זֶה — לְזֶה תַּשְׁמִישׁוֹ בְּנַחַת וּלְזֶה תַּשְׁמִישׁוֹ בְּקָשֶׁה, וְנוֹתְנִים אוֹתוֹ לְזֶה שֶׁתַּשְׁמִישׁוֹ בְּנַחַת:
A wall between two courtyards, ten high for both, beside which one set up a ladder four tefachim wide, and likewise opposite it in the second courtyard: even if the ladders are not exactly opposite each other but are set apart from facing each other by less than three tefachim, they are as if opposite each other and count as an opening in the wall, and if they wish, the two courtyards make an eruv together. And even if they are set far apart from facing each other, if the wall is four tefachim wide, they still count as an opening, for one can go up this ladder, walk on the wall to the second ladder and go down. Of which ladder did they speak? Of a ladder that has four rungs, which is not moved on Shabbos because of its heaviness, even though one intends to move it after Shabbos. But one with fewer than that, since it is small and easy to move, is as if moved away, and does not count as an opening, unless its sides and rungs are thick and heavy. If the wall is only ten high, and one set up beside the wall, standing straight, a ladder seven high and a little more, and four wide, since three do not remain up to the top of the wall, it is as if it reached its very top, and it is effective, both to make an eruv together, if one set one up likewise in the second courtyard too, and to permit the one who set up the ladder in his courtyard to use the top of the wall with objects that rested in the house. And if in the second courtyard there is no ladder for this wall, then this wall becomes of easy use for this one and of awkward use for that one, and it is given to the one whose use is easy.
סעיף יב עָקַר חֻלְיָא מֵרֹאשׁ הַכֹּתֶל לְמַעֲטוֹ מִגֹּבַהּ עֲשָׂרָה, אִם יֵשׁ…
עָקַר חֻלְיָא מֵרֹאשׁ הַכֹּתֶל לְמַעֲטוֹ מִגֹּבַהּ עֲשָׂרָה, אִם יֵשׁ מֶשֶׁךְ ד' בְּאֹרֶךְ מַה שֶּׁנִּתְמַעֵט (אַף עַל פִּי שֶׁאֵין בּוֹ ד' עַל ד', כְּגוֹן שֶׁאֵין בְּעֹבִי הַכֹּתֶל ד') — מוֹעִיל בֵּין לַעֲשׂוֹתוֹ פֶּתַח לְכֹתֶל זֶה לְעָרֵב הַחֲצֵרוֹת יַחַד אִם נִתְמַעֵט כֵּן כָּל עֹבִי הַכֹּתֶל, וּבֵין לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל בִּכְלֵי הַבַּיִת אִם לֹא נִתְמַעֵט בְּכָל עָבְיוֹ אֶלָּא מִצַּד אֶחָד, וְנַעֲשֶׂה לְזֶה תַּשְׁמִישׁוֹ בְּנַחַת לְמִי שֶׁנִּתְמַעֵט מִצִּדּוֹ, שֶׁנּוֹחַ לוֹ לַעֲלוֹת בִּמְקוֹם הַמִּעוּט וּמִמֶּנּוּ יַעֲלֶה עַל רֹאשׁ כָּל הַכֹּתֶל, וּלְהַשֵּׁנִי תַּשְׁמִישׁוֹ בְּקָשֶׁה.
וְאִם אֵין בּוֹ ד' — אֵינוֹ חָשׁוּב כְּפֶתַח לְעָרֵב יַחַד, וְכֵן אֵינוֹ מוֹעִיל לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל בִּכְלֵי הַבַּיִת אֶלָּא בְּמָקוֹם שֶׁנִּתְמַעֵט בִּלְבָד, שֶׁשָּׁם הוּא תַּשְׁמִישׁוֹ בְּנַחַת לְזֶה שֶׁנִּתְמַעֵט מִצִּדּוֹ, שֶׁעוֹמֵד בַּקַּרְקַע וּמִשְׁתַּמֵּשׁ עָלָיו בְּנַחַת. אֲבָל אֵינוֹ נוֹחַ לַעֲלוֹת דֶּרֶךְ עָלָיו לְרֹאשׁ הַכֹּתֶל, הוֹאִיל וְאֵין בּוֹ ד':
If one removed a course (chulya) from the top of the wall to reduce it below a height of ten: if there is a stretch of four along the length of what was reduced (even though it is not four by four, for example where the thickness of the wall is not four), it is effective, both to make it an opening in this wall in order to make an eruv of the courtyards together, if the whole thickness of the wall was reduced in this way, and to use the whole wall with the objects of the house, if it was not reduced in its whole thickness but only on one side: it then becomes of easy use for the one on whose side it was reduced — for it is easy for him to climb up at the place of the reduction, and from there he will climb onto the top of the whole wall — and of awkward use for the second. If there is not four, it does not count as an opening to make an eruv together; likewise it is not effective for using the whole wall with the objects of the house, but only at the place that was reduced, for there it is of easy use for the one on whose side it was reduced, who stands on the ground and uses it easily; but it is not easy for him to climb by way of it to the top of the wall, since there is not four.
סעיף יג בָּנָה אִצְטְבָא לְמַטָּה אֵצֶל הַכֹּתֶל לְמַעֲטוֹ מִגֹּבַהּ עֲשָׂרָה, שֶׁאֵין…
בָּנָה אִצְטְבָא לְמַטָּה אֵצֶל הַכֹּתֶל לְמַעֲטוֹ מִגֹּבַהּ עֲשָׂרָה, שֶׁאֵין מִמֶּנָּה לְרֹאשׁוֹ י' טְפָחִים, שֶׁנּוֹחַ לוֹ לַעֲלוֹת בִּמְקוֹם הַמִּעוּט וּמִמֶּנָּה יַעֲלֶה עַל רֹאשׁ כָּל הַכֹּתֶל — אִם יֵשׁ בָּהּ ד' עַל ד', מוֹעֶלֶת לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל, שֶׁהֲרֵי נוֹחַ לַעֲלוֹת דֶּרֶךְ עָלֶיהָּ עַל רֹאשׁ הַכֹּתֶל, הוֹאִיל וְאֵין מִמֶּנָּה לְרֹאשׁוֹ גֹּבַהּ עֲשָׂרָה. אֲבָל אֵינָהּ חֲשׁוּבָה כְּפֶתַח לְכֹתֶל זֶה לְעָרֵב יַחַד, אֲפִלּוּ עָשָׂה כֵּן גַּם בְּחָצֵר הַשְּׁנִיָּה, הוֹאִיל וְיֵשׁ מִמֶּנָּה לְרֹאשׁוֹ ג' טְפָחִים.
וְאִם אֵין בָּהּ ד' עַל ד' — אֵינָהּ מוֹעֶלֶת אֲפִלּוּ לְהִשְׁתַּמֵּשׁ עַל הַכֹּתֶל כְּנֶגְדָּהּ מַמָּשׁ, לְפִי שֶׁאֵין נוֹחַ לַעֲמוֹד עָלֶיהָ וּלְהִשְׁתַּמֵּשׁ כְּשֶׁאֵין בָּהּ ד' עַל ד', וְאֵין זֶה תַּשְׁמִישׁ בְּנַחַת:
If one built a bench (itztaba) below, beside the wall, to reduce it below a height of ten, so that there are not ten tefachim from it to its top — for it is easy for him to climb up at the place of the reduction, and from it he will climb onto the top of the whole wall: if it is four by four, it is effective for using the whole wall, since it is easy to climb by way of it onto the top of the wall, as there is not a height of ten from it to its top. But it does not count as an opening for this wall to make an eruv together, even if one did the same in the second courtyard, since there are three tefachim from it to its top. If it is not four by four, it is not effective even for using the wall directly opposite it, because it is not convenient to stand on it and use [the wall] when it is not four by four, and this is not an easy use.
סעיף יד כָּפָה סֵפֶל שֶׁיֵּשׁ בּוֹ ד' עַל ד' וְגָבוֹהַּ כָּל…
כָּפָה סֵפֶל שֶׁיֵּשׁ בּוֹ ד' עַל ד' וְגָבוֹהַּ כָּל שֶׁהוּא, וּמִעֵט בּוֹ גֹּבַהּ הַכֹּתֶל מֵעֲשָׂרָה, שֶׁאֵין מִמֶּנּוּ לְרֹאשׁוֹ עֲשָׂרָה — מוֹעִיל לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל כְּמוֹ אִצְטְבָא, אַף עַל פִּי שֶׁעָתִיד לִטְּלוֹ, וּבִלְבָד שֶׁיְּחַבְּרֶנּוּ בְּטִיט לָאָרֶץ חִבּוּר שֶׁאִי אֶפְשָׁר לְשָׁמְטוֹ עַד שֶׁיַּחְפּוֹר בַּדֶּקֶר, שֶׁאָז אִי אֶפְשָׁר לְנָטְלוֹ מִשָּׁם בְּשַׁבָּת. אֲבָל אִם הַטִּיט מֻנָּח כָּךְ עַל אָגְנָיו הַכְּפוּיִים לָאָרֶץ — מֻתָּר לִטְּלוֹ בְּשַׁבָּת, שֶׁלֹּא נַעֲשֵׂית בָּסִיס לְדָבָר הָאָסוּר, שֶׁהֲרֵי אֵין כַּוָּנָתוֹ שֶׁיְּהֵא הַסֵּפֶל מְשַׁמֵּשׁ לְהַטִּיט אֶלָּא הַטִּיט מְשַׁמֵּשׁ לְהַסֵּפֶל לְחַבְּרוֹ לָאָרֶץ; וְכָל דָּבָר הַנִּטָּל בְּשַׁבָּת אֵינוֹ מְמַעֵט, שֶׁכְּנָטוּל הוּא.
בָּנָה אִצְטְבָא עַל אִצְטְבָא, אִם יֵשׁ בַּתַּחְתּוֹנָה ד' עַל ד', אוֹ אֵין בָּהּ ד' וְיֵשׁ בָּעֶלְיוֹנָה ד' עַל ד', וְאֵין בֵּין זוֹ לְזוֹ ג' טְפָחִים — הֲרֵי הֵן כְּאִצְטְבָא אַחַת שֶׁיֵּשׁ בָּהּ ד' עַל ד' מִלְמַעְלָה, שֶׁמּוֹעֶלֶת לְהַתִּיר לְהִשְׁתַּמֵּשׁ בַּכֹּתֶל, אֲבָל לֹא לַעֲשׂוֹת פֶּתַח לְעָרֵב יַחַד:
If one turned over a basin (sefel) that is four by four and of any height, and with it reduced the height of the wall below ten, so that there are not ten from it to its top, it is effective for using the whole wall, like a bench, even though one intends to remove it [later]; provided one attaches it to the ground with clay, with an attachment that cannot be detached without digging with a pick (deker), for then it cannot be removed from there on Shabbos. But if the clay is just lying on its rims, which are turned down to the ground, it [the basin] may be removed on Shabbos, for it does not become a base (basis) for a forbidden thing, since the intention is not that the basin serve the clay, but that the clay serve the basin, to attach it to the ground; and anything that may be moved on Shabbos does not reduce [the height], for it is as if removed. If one built a bench upon a bench: if the lower one is four by four, or it is not four but the upper one is four by four, and there are not three tefachim between one and the other, they are like a single bench that is four by four at the top, which is effective to permit using the wall, but not to make an opening to make an eruv together.
סעיף טו זִיז הַיּוֹצֵא מִן הַכֹּתֶל בְּפָחוֹת מִי' טְפָחִים מֵרֹאשׁוֹ וְיֵשׁ…
זִיז הַיּוֹצֵא מִן הַכֹּתֶל בְּפָחוֹת מִי' טְפָחִים מֵרֹאשׁוֹ וְיֵשׁ בּוֹ ד' עַל ד', וְסָמַךְ לוֹ סֻלָּם כָּל שֶׁהוּא שֶׁאֵין בְּרָחְבּוֹ ד' — מוֹעִיל לְהַתִּיר לוֹ תַּשְׁמִישׁ הַכֹּתֶל, לְפִי שֶׁנּוֹחַ לוֹ לַעֲלוֹת בְּסֻלָּם וְלַעֲמוֹד עַל הַזִּיז וּלְהִשְׁתַּמֵּשׁ עַל הַכֹּתֶל. אֲבָל לַעֲשׂוֹתוֹ פֶּתַח לְעָרֵב יַחַד אֵינוֹ מוֹעִיל, אֶלָּא אִם כֵּן הַזִּיז הוּא בְּפָחוֹת מִג' טְפָחִים לְרֹאשׁ הַכֹּתֶל.
וְהוּא שֶׁלֹּא תְהֵא שְׁלִיבָה הַתַּחְתּוֹנָה גָּבוֹהַּ מִן הָאָרֶץ ג' טְפָחִים, וְלֹא יְהֵא בֵּין שְׁלִיבָה לִשְׁלִיבָה ג' טְפָחִים, שֶׁאָז נַעֲשָׂה הַזִּיז עִם כָּל הַשְּׁלִיבוֹת הַכֹּל אֶחָד, וַהֲרֵי יֵשׁ ד' עַל ד' מִלְמַעְלָה, וּכְאִלּוּ הִיא אִצְטְבָא אַחַת שֶׁיֵּשׁ בָּהּ ד' עַל ד' מִלְמַעְלָה, שֶׁמּוֹעֶלֶת לְהַתִּיר תַּשְׁמִישׁ הַכֹּתֶל אַף עַל פִּי שֶׁקְּצָרָה מִלְּמַטָּה.
וְהוּא שֶׁסָּמַךְ רֹאשׁ הַסֻּלָּם בַּזִּיז מַמָּשׁ. אֲבָל אִם סְמָכוֹ בַּכֹּתֶל אֵצֶל הַזִּיז — אֵין סֻלָּם זֶה מַדְרֵגָה לַזִּיז, וְלֹא נַעֲשׂוּ הַכֹּל אֶחָד.
וְכָל זְמַן שֶׁאֵינוֹ גָבוֹהַּ הַכֹּתֶל כ' טְפָחִים — דַּי לוֹ בְּזִיז אֶחָד שֶׁמַּנִּיחוֹ בָּאֶמְצַע, שֶׁהֲרֵי אֵין גָּבוֹהַּ עֲשָׂרָה עַד הַזִּיז, וְלֹא גָבוֹהַּ עֲשָׂרָה מִמֶּנּוּ עַד רֹאשׁ הַכֹּתֶל. וְאִם הוּא גָבוֹהַּ כ' — צָרִיךְ שְׁנֵי זִיזִין, אֶחָד בְּתוֹךְ עֲשָׂרָה הַתַּחְתּוֹנִים וְאֶחָד בְּתוֹךְ עֲשָׂרָה הָעֶלְיוֹנִים בְּפָחוֹת מִי' טְפָחִים לַתַּחְתּוֹן, שֶׁאִם הָיָה הַזִּיז גָבוֹהַּ עֲשָׂרָה מֵהָאָרֶץ וְכֵן אִם הָעֶלְיוֹן גָּבוֹהַּ י' טְפָחִים מֵהַתַּחְתּוֹן — לֹא דַי לוֹ בְּסֻלָּם כָּל שֶׁהוּא שֶׁאֵין בְּרָחְבּוֹ ד'.
וְהוּא שֶׁלֹּא יִהְיוּ הַזִּיזִין מְכֻוָּנִים זֶה תַּחַת זֶה אֶלָּא יִהְיוּ מְשׁוּכִים זֶה מִכְּנֶגֶד זֶה, כְּדֵי שֶׁיְּהֵא רָאוּי לְהַעֲמִיד סֻלָּם מִזֶּה לְזֶה, שֶׁהַסֻּלָּם שֶׁיַּעֲמִיד מֵהַתַּחְתּוֹן לְהָעֶלְיוֹן יְהֵא סָמוּךְ בָּעֶלְיוֹן מַמָּשׁ וְלֹא אֶצְלוֹ בַּכֹּתֶל:
A projection (ziz) jutting out from the wall less than ten tefachim from its top, which is four by four, against which one leaned a ladder of any size that is not four wide: it is effective to permit him the use of the wall, because it is easy for him to climb the ladder, stand on the projection and use [what is on] the wall. But to make it an opening in order to make an eruv together it is not effective, unless the projection is less than three tefachim from the top of the wall. This is provided the lowest rung is not three tefachim above the ground, and there are not three tefachim between one rung and the next: for then the projection with all the rungs becomes one, and there is four by four at the top, as if it were a single bench that is four by four at the top, which is effective to permit the use of the wall although it is narrow below. And this is provided one leaned the top of the ladder on the projection itself; but if one leaned it against the wall beside the projection, this ladder is not a step for the projection, and it all does not become one. As long as the wall is not twenty tefachim high, one projection placed in the middle suffices, since there is not a height of ten up to the projection, nor a height of ten from it to the top of the wall. If it is twenty high, two projections are needed, one within the lower ten and one within the upper ten, less than ten tefachim from the lower one: for if the projection were ten above the ground, and likewise if the upper one were ten tefachim above the lower one, a ladder of any size that is not four wide would not suffice. This is provided the projections are not exactly one below the other but set off from facing each other, so that a ladder can be set up from one to the other: the ladder that one sets up from the lower to the upper shall lean on the upper one itself, and not beside it against the wall.
סעיף טז הֶעֱמִיד ב' סֻלָּמוֹת זֶה בְּצַד זֶה וְלֹא הָיָה בְּמֶשֶׁךְ…
הֶעֱמִיד ב' סֻלָּמוֹת זֶה בְּצַד זֶה וְלֹא הָיָה בְּמֶשֶׁךְ שְׁנֵיהֶם רֹחַב ד', וְהִרְחִיקָם זֶה מִזֶּה כְּדֵי שֶׁיְּהֵא בִּשְׁנֵיהֶם ד', וּמִלֵּא הָאֲוִיר שֶׁבֵּינֵיהֶם בְּקַשׁ, שֶׁעֲשָׂאָן כְּעֵין שְׁלִיבוֹת — אֵינוֹ מוֹעִיל לֹא לְהַתִּיר תַּשְׁמִישׁ בַּכֹּתֶל וְלֹא לְעָרֵב יַחַד, לְפִי שֶׁמְּקוֹם מַעֲמַד הָרַגְלַיִם הוּא לְעוֹלָם בְּאֶמְצַע הַסֻּלָּם, וְכַאן אֵין רָאוּי לַעֲלוֹת בְּקַשׁ.
וְאִם הֶעֱמִיד הַסֻּלָּם בָּאֶמְצַע וְהַקַּשׁ מִן הַצַּד — מוֹעִיל, בֵּין לְהַתִּיר לוֹ תַּשְׁמִישׁ הַכֹּתֶל בֵּין לְעָרֵב יַחַד, אִם מַגִּיעַ לְפָחוֹת מִג' טְפָחִים לְרֹאשׁ הַכֹּתֶל וְעָשָׂה כֵּן גַּם בְּחָצֵר הַשֵּׁנִית, לְפִי שֶׁכַּף הָרֶגֶל עוֹלֶה בְּסֻלָּם וְהַקַּשׁ שֶׁמִּן הַצַּד רָאוּי לְהַחֲזִיק בּוֹ בְּיָדָיו וְלַעֲלוֹת:
If one set up two ladders side by side, and the two together did not have a width of four, and one moved them apart so that the two would have four, and filled the space between them with stubble, making it like rungs: it is effective neither to permit using the wall nor to make an eruv together, because the place where the feet stand is always in the middle of the ladder, and here one cannot climb on stubble. If one set up the ladder in the middle and the stubble at the side, it is effective, both to permit him the use of the wall and to make an eruv together, if it reaches to less than three tefachim from the top of the wall and one did the same in the second courtyard, because the sole of the foot climbs on the ladder, and the stubble at the side can be held with the hands to climb.
סעיף יז אֵין הַסֻּלָּם רָחָב ד', וּזְקָפוֹ בַּכֹּתֶל בְּיֹשֶׁר, וְחָקַק אֶצְלוֹ…
אֵין הַסֻּלָּם רָחָב ד', וּזְקָפוֹ בַּכֹּתֶל בְּיֹשֶׁר, וְחָקַק אֶצְלוֹ בַּכֹּתֶל מִכַּאן וּמִכַּאן לְהַשְׁלִים רָחְבּוֹ לְד', כְּגוֹן שֶׁהַכֹּתֶל עָב וּבוֹלֵט מִצַּד הַסֻּלָּם — דַּי לוֹ (שׁיחזיק) [שֶׁיָּחֹק] בְּגֹבַהּ עֲשָׂרָה, שֶׁזֶּהוּ שִׁעוּר גֹּבַהּ פֶּתַח. וְאַף עַל פִּי שֶׁהַכֹּתֶל גָּבוֹהַּ הַרְבֵּה, וְשָׁם אֵין הַסֻּלָּם רָחָב ד' — אֵין בְּכָךְ כְּלוּם, שֶׁהֲרֵי יָכוֹל לַעֲלוֹת לְרֹאשׁ הַכֹּתֶל בְּסֻלָּם אַף עַל פִּי שֶׁאֵין בְּרָחְבּוֹ ד'.
אֲבָל אִם לֹא הֶעֱמִיד סֻלָּם כְּלָל, אֶלָּא חָקַק בַּכֹּתֶל כְּמִין שְׁלִיבוֹת לַעֲלוֹת בָּהֶם — צָרִיךְ שֶׁיָּחֹק בְּרֹחַב ד' בְּכָל גֹּבַהּ הַכֹּתֶל, וְאָז מוֹעִיל בֵּין לְהַתִּיר תַּשְׁמִישׁ בֵּין לְעָרֵב יַחַד אִם עָשָׂה כֵּן גַּם בְּחָצֵר הַשֵּׁנִית:
If the ladder is not four wide, and one stood it up straight against the wall and carved out beside it in the wall on either side to complete its width to four — for example where the wall is thick and juts out beside the ladder — it suffices for him to carve out to a height of ten, for that is the measure of the height of an opening. And although the wall is much higher, and there the ladder is not four wide, this does not matter, since one can climb to the top of the wall by a ladder even if it is not four wide. But if one did not set up a ladder at all, but carved into the wall a kind of rungs to climb on, one must carve out four wide along the whole height of the wall; then it is effective, both to permit use and to make an eruv together, if one did the same in the second courtyard.
סעיף יח הָיָה אִילָן בְּצַד הַכֹּתֶל וְעָשָׂהוּ סֻלָּם לַכֹּתֶל — מוֹעִיל…
הָיָה אִילָן בְּצַד הַכֹּתֶל וְעָשָׂהוּ סֻלָּם לַכֹּתֶל — מוֹעִיל לְעָרֵב יַחַד. אֲבָל אִם עָשָׂה מֵעֲצֵי אֲשֵׁרָה סֻלָּם לַכֹּתֶל — אֵינָהּ מוֹעֶלֶת, מִפְּנֵי שֶׁאָסוּר לַעֲלוֹת עָלֶיהָ מִן הַתּוֹרָה, שֶׁהֲרֵי אֲסוּרָה בַּהֲנָאָה. מַה שֶּׁאֵין כֵּן שְׁאָר אִילָן, שֶׁאֵין אִסּוּר לַעֲלוֹת בּוֹ בְּשַׁבָּת אֶלָּא מִדִּבְרֵי סוֹפְרִים, וּבְבֵין הַשְּׁמָשׁוֹת שֶׁהוּא שְׁעַת קְנִיַּת הָעֵרוּב לֹא גָזְרוּ עַל שְׁבוּת שֶׁל דִּבְרֵיהֶם לְצֹרֶךְ מִצְוָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רס״א, וְעֵרוּבֵי חֲצֵרוֹת הוּא גַם כֵּן דְּבַר מִצְוָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שס״ו:
If there was a tree beside the wall and one made it a ladder for the wall, it is effective to make an eruv together. But if one made a ladder for the wall from the trees of an asheirah [a tree dedicated to idolatry], it is not effective, because it is forbidden by the Torah to climb on it, since it is forbidden for any benefit. This is not so with any other tree, on which climbing on Shabbos is forbidden only by the words of the Sages (divrei soferim); and at bein hashmashos, which is the time at which the eruv acquires, they did not decree regarding a shevus of their own words for the needs of a mitzvah, as was explained in siman 261; and eruvei chatzeiros too is a matter of mitzvah, as was explained in siman 366.
סעיף יט חָרִיץ שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, עָמֹק עֲשָׂרָה וְרָחָב ד'…
חָרִיץ שֶׁבֵּין שְׁתֵּי חֲצֵרוֹת, עָמֹק עֲשָׂרָה וְרָחָב ד' — אֵין יְכוֹלִים לְעָרֵב יַחַד אֲפִלּוּ הוּא מָלֵא קַשׁ וְתֶבֶן, כָּל זְמַן שֶׁלֹּא בִטְּלָם שָׁם (לְפִי שֶׁהוּא דָבָר הַנִּטָּל בְּשַׁבָּת, וְכָל דָּבָר הַנִּטָּל בְּשַׁבָּת אֵינוֹ מְמַעֵט מִגֹּבַהּ עֲשָׂרָה. אֲבָל אִם נִתְמַעֵט מֵעֲשָׂרָה בְּדָבָר שֶׁאֵינוֹ נִטָּל בְּשַׁבָּת, אַף עַל פִּי שֶׁלֹּא בִטְּלוֹ שָׁם וְעוֹמֵד לְפַנּוֹתוֹ אַחַר הַשַּׁבָּת — מוֹעִיל לַעֲשׂוֹת פֶּתַח לְעָרֵב יַחַד אִם יִרְצוּ, כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָה בְּסֻלָּמוֹת וְסֵפֶל כָּפוּי, אֲבָל אֵינוֹ מוֹעִיל לְבַטֵּל מְחִצּוֹת הֶחָרִיץ לְגַמְרֵי, שֶׁיִּהְיוּ צְרִיכִים לְעָרֵב יַחַד, אֶלָּא אִם רָצוּ מְעָרְבִים כָּל אַחַת לְעַצְמָהּ. וְכֵן הַדִּין אֲפִלּוּ בְּדָבָר הַנִּטָּל בְּשַׁבָּת אֶלָּא שֶׁבִּטְּלוֹ בְּפֵרוּשׁ לְשַׁבָּת זוֹ, שֶׁלֹּא יִטְּלֶנּוּ מִכַּאן עַד לְמוֹצָאֵי שַׁבָּת, שֶׁאֲפִלּוּ בִּטֵּל לְשַׁבָּת אַחַת בִּלְבָד — מוֹעִיל לַעֲשׂוֹת פֶּתַח).
וְאִם נִתְמַעֵט מֵעֲשָׂרָה בְּעָפָר וּצְרוֹרוֹת שֶׁנָּפְלוּ בּוֹ, אֲפִלּוּ בִּסְתָם, שֶׁלֹּא בִטְּלָם שָׁם — צְרִיכִים לְעָרֵב יַחַד, שֶׁסְּתָם עָפָר וּצְרוֹרוֹת שֶׁבֶּחָרִיץ מְבֻטָּלִין הֵן, וְנִתְבַּטְּלוּ מְחִצּוֹתָיו. אֲבָל אִם עָתִיד לְפַנּוֹתָם מִמֶּנּוּ לְאַחַר זְמַן, אַף עַל פִּי שֶׁבִּטְּלָם לְאֵיזֶה זְמַן — אֵינָם מְבַטְּלִים מְחִצּוֹת הֶחָרִיץ, וִיכוֹלִים לְעָרֵב כָּל אַחַת בִּפְנֵי עַצְמָהּ (וְאַף שֶׁיֵּשׁ אוֹמְרִים שֶׁאֲפִלּוּ בִּטּוּל לְשַׁבָּת אַחַת מוֹעִיל לְבַטֵּל מְחִצָּה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שנ״ח, מִכָּל מָקוֹם בְּדִבְרֵי סוֹפְרִים הַלֵּךְ אַחַר הַמֵּקֵל, וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵי הָאוֹמְרִים שֶׁאֵין מְחִצָּה מִתְבַּטֶּלֶת אֶלָּא בְּדָבָר שֶׁמְּבַטְּלוֹ שָׁם לְעוֹלָם, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם):
A ditch (charitz) between two courtyards, ten deep and four wide: they cannot make an eruv together, even if it is full of stubble and straw, as long as one did not nullify them there (because it is something that may be moved on Shabbos, and anything that may be moved on Shabbos does not reduce the height of ten. But if it was reduced below ten by something that may not be moved on Shabbos, even though one did not nullify it there and intends to clear it out after Shabbos, it is effective to make an opening to make an eruv together, if they wish, as was explained above regarding ladders and an overturned basin; but it is not effective to nullify the partitions of the ditch entirely, so that they would have to make an eruv together: rather, if they wish, each makes an eruv for itself. And the law is the same even with something that may be moved on Shabbos but that one explicitly nullified for this Shabbos, [deciding] not to remove it from there until after Shabbos: even if one nullified it for only one Shabbos, it is effective to make an opening). If it was reduced below ten by earth and pebbles that fell into it, even without specification (bistam), without one nullifying them there, they must make an eruv together, for earth and pebbles in the ditch, without specification, are nullified, and its partitions are nullified. But if one intends to clear them out of it after some time, even though one nullified them for some time, they do not nullify the partitions of the ditch, and each can make an eruv on its own (and although some say that even nullification for one Shabbos is effective to nullify a partition, as was explained in siman 358, nevertheless, in the words of the Sages, one follows the lenient view, and one may rely on the words of those who say that a partition is nullified only by something that one nullifies there forever, as was explained there).
סעיף כ נָתַן עָלָיו נֶסֶר כְּמִין גֶּשֶׁר מִשְּׂפַת הֶחָרִיץ אֶל שְׂפָתוֹ…
נָתַן עָלָיו נֶסֶר כְּמִין גֶּשֶׁר מִשְּׂפַת הֶחָרִיץ אֶל שְׂפָתוֹ לְרָחְבּוֹ, אִם הַנֶּסֶר הוּא רָחָב ד' — חָשׁוּב כְּפֶתַח, וִיכוֹלִים לְעָרֵב יַחַד אִם יִרְצוּ. וְהוּא הַדִּין אִם מִלְּאוֹ כְּמִין גֶּשֶׁר רָחָב ד' בְּדָבָר הַמְבַטְּלוֹ שָׁם (אֲפִלּוּ לְשַׁבָּת אַחַת אוֹ בְּדָבָר שֶׁאֵינוֹ נִטָּל בְּשַׁבָּת).
וְאִם נָתַן הַנֶּסֶר לְאֹרֶךְ הֶחָרִיץ, אֲפִלּוּ אֵין בּוֹ אֶלָּא כָּל שֶׁהוּא — חָשׁוּב כְּפֶתַח שֶׁהֲרֵי מִעֵט רֹחַב הֶחָרִיץ מִד', וְהוּא שֶׁיְּהֵא בְּאֹרֶךְ נֶסֶר זֶה ד', כְּדֵי שֶׁיְּהֵא רֹחַב הַפֶּתַח ד'.
וְאִם יֵשׁ בְּאָרְכּוֹ יוֹתֵר מֵעֶשֶׂר אַמּוֹת — אֵינָן יְכוֹלִים לְעָרֵב כָּל אַחַת בִּפְנֵי עַצְמָהּ אֶלָּא צְרִיכוֹת לְעָרֵב יַחַד, שֶׁהֲרֵי הֵן פְּתוּחוֹת זוֹ לְזוֹ בְּיוֹתֵר מֵעֶשֶׂר, כֵּיוָן שֶׁאֵין בְּרֹחַב הֶחָרִיץ ד' בִּכְשִׁעוּר אָרְכּוֹ שֶׁל נֶסֶר זֶה (וְהוּא שֶׁאֵין דַּעְתּוֹ לִטּוֹל הַנֶּסֶר מִכַּאן לְאַחַר זְמַן, שֶׁכָּל שֶׁאֵינוֹ מְבַטְּלוֹ כַּאן לְעוֹלָם אֵינוֹ מְבַטֵּל מְחִצָּה לְהַחֲמִיר):
If one placed a plank on it like a kind of bridge, from one edge of the ditch to the other, across its width: if the plank is four wide, it counts as an opening, and they may make an eruv together if they wish. The same applies if one filled it, like a kind of bridge four wide, with something by which one nullifies it there (even for one Shabbos, or with something that may not be moved on Shabbos). If one placed the plank along the length of the ditch, even if it is only of any [width], it counts as an opening, for it has reduced the width of the ditch below four; provided this plank is four long, so that the width of the opening is four. If it is more than ten amos long, they cannot each make an eruv on its own but must make an eruv together, since they are open to each other for more than ten, as the width of the ditch is not four along the length of this plank (provided one does not intend to remove the plank from there after some time, for whatever one does not nullify there forever does not nullify a partition so as to be stringent).
סעיף כא אִם הֶחָרִיץ עָמֹק לְאֶחָד עֲשָׂרָה וְלַשֵּׁנִי אֵינוֹ עָמֹק עֲשָׂרָה,…
אִם הֶחָרִיץ עָמֹק לְאֶחָד עֲשָׂרָה וְלַשֵּׁנִי אֵינוֹ עָמֹק עֲשָׂרָה, אוֹ שֶׁהוּא שָׁוֶה לִשְׁתֵּיהֶן —דִּינוֹ כְּכֹתֶל:
If the ditch is ten deep for one and not ten deep for the second, or it is the same for both, its law is that of a wall.
סעיף כב גָּדִישׁ שֶׁל תֶּבֶן שֶׁבֵּין ב' חֲצֵרוֹת שֶׁאֵין בֵּינֵיהֶן מְחִצָּה,…
גָּדִישׁ שֶׁל תֶּבֶן שֶׁבֵּין ב' חֲצֵרוֹת שֶׁאֵין בֵּינֵיהֶן מְחִצָּה, אִם הוּא גָבוֹהַּ עֲשָׂרָה בְּכָל מֶשֶׁךְ אֹרֶךְ הַחֲצֵרוֹת שֶׁמַּפְסִיק בֵּינֵיהֶן — אֵינָן יְכוֹלִים לְעָרֵב יַחַד, אֶלָּא כָּל אַחַת מְעָרֶבֶת לְעַצְמָהּ. נִתְמַעֵט מֵעֲשָׂרָה בְּחֹל — צְרִיכוֹת לְעָרֵב יַחַד, וְאִם עֵרְבָ[ה] כָּל אַחַת לְעַצְמָהּ, אוֹסְרוֹת זוֹ עַל זוֹ, כֵּיוָן שֶׁאֵין בֵּינֵיהֶן מְחִצָּה גָבוֹהַּ עֲשָׂרָה וְלֹא עֵרְבוּ זוֹ עִם זוֹ. וְאִם נִתְמַעֵט בְּשַׁבָּת אֵינָן אוֹסְרוֹת, שֶׁשַּׁבָּת כֵּיוָן שֶׁהֻתְּרָה — הֻתְּרָה, וּכְמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שע״ד.
וּבְעוֹד שֶׁלֹּא נִתְמַעֵט, וְכֵן אִם נִתְמַעֵט בְּשַׁבָּת וְלֹא מִבְּעוֹד יוֹם — אָסוּר לְשׁוּם אֶחָד מֵהֶם לִתֵּן מִן הַתֶּבֶן לְתוֹךְ קֻפָּתוֹ לְהַאֲכִיל לִבְהֶמְתּוֹ, מִפְּנֵי שֶׁהַתֶּבֶן שֶׁלְּמַטָּה מֵעֲשָׂרָה הֻקְצָה מֵאֶתְמוֹל לִמְחִצָּה, שֶׁהֲרֵי עֵרְבָה כָּל אַחַת לְעַצְמָהּ עַל סְמַךְ שֶׁהַגָּדִישׁ הוּא מְחִצָּה בֵּינֵיהֶם, וּמְטַלְטְלִין בֶּחָצֵר עַל סְמַךְ זֶה (אִם כֵּן הִסִּיחוּ דַעְתָּן מִמֶּנּוּ לְגַמְרֵי מִלְּהִסְתַּפֵּק בּוֹ בְּשַׁבָּת) וּכְאִלּוּ הִקְצָהוּ בְּיָדַיִם. וְאַף שֶׁנִּמְלְכוּ אַחַר כָּךְ — אֵינוֹ מוֹעִיל כְּלוּם (שֶׁמִּתּוֹךְ שֶׁהֻקְצָה בֵּין הַשְּׁמָשׁוֹת, הֻקְצָה לְכָל הַשַּׁבָּת) (וְעוֹד, שֶׁכֵּיוָן שֶׁסָּמְכוּ עָלָיו לִמְחִצָּה לְהַתִּיר טִלְטוּל, יֵשׁ אִסּוּר בִּסְתִירָתוֹ מִדִּבְרֵי סוֹפְרִים, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שט״ו. וּמִתּוֹךְ שֶׁהֻקְצָה בֵּין הַשְּׁמָשׁוֹת מֵחֲמַת אִסּוּר סְתִירָה, הֻקְצָה לְכָל הַשַּׁבָּת), וְאָסוּר לִטְּלוֹ בְּיָדַיִם. וְגָזְרוּ גַּם עַל מַה שֶּׁלְּמַעְלָה מֵעֲשָׂרָה, שֶׁמָּא יְהֵא נִטָּל וְהוֹלֵךְ עַד לְמַטָּה מֵעֲשָׂרָה. וַאֲפִלּוּ לְהַעֲמִיד שָׁם הַבְּהֵמָה שֶׁתֹּאכַל מֵעַצְמָהּ אָסוּר, כְּמוֹ שֶׁאָסוּר לְהַעֲמִידָהּ עַל כָּל מֻקְצֶה, מִשּׁוּם גְּזֵרָה שֶׁמָּא יִטּוֹל בְּיָדָיו וְיַאֲכִילֶנָּה. אֲבָל יָכוֹל לַעֲמוֹד בְּפָנֶיהָ כְּדֵי שֶׁלֹּא יְהֵא לָהּ דֶּרֶךְ לִנְטוֹת אֶלָּא דֶּרֶךְ שָׁם וְתֹאכַל מֵעַצְמָהּ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שכ״ד.
בַּמֶּה דְּבָרִים אֲמוּרִים? בְּגָדִישׁ שֶׁבֵּין ב' חֲצֵרוֹת. אֲבָל בְּגָדִישׁ שֶׁבֵּין ב' בָּתִּים, כְּגוֹן בַּיִת שֶׁבֵּין ב' חֲצֵרוֹת וּשְׁתֵּיהֶן פְּתוּחוֹת לוֹ וְיֵשׁ גָּדִישׁ שֶׁל תֶּבֶן בְּאֶמְצָעִיתָן, וְחוֹלְקוֹת לִשְׁנַיִם וְכָל חָצֵר מִשְׁתַּמֶּשֶׁת בַּחֲצִי בַיִת הַפָּתוּחַ לָהּ, וְאַף עַל פִּי שֶׁהַחֲצֵרוֹת לֹא עֵרְבוּ יַחַד — אֵינָן אוֹסְרוֹת זוֹ עַל זוֹ בַּבַּיִת שֶׁבֵּינֵיהֶן, לְפִי שֶׁהַגָּדִישׁ הוּא מְחִצָּה בֵּינֵיהֶן, וְאַף עַל פִּי כֵן מֻתָּרִים לִטּוֹל וּלְהַאֲכִיל לִבְהֶמְתָּם בְּיָדַיִם אֵלּוּ מִכַּאן וְאֵלּוּ מִכַּאן מִן הַתֶּבֶן (הַסָּמוּךְ לַתִּקְרָה) (שֶׁלְּמַעְלָה מֵעֲשָׂרָה), וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִהְיוּ נוֹטְלִין וְהוֹלְכִין עַד (לְמַטָּה מִי') (שֶׁיִּפְחוֹת מִג' טְפָחִים), לְפִי שֶׁכֵּיוָן שֶׁהַגָּדִישׁ הוּא בְּבַיִת שֶׁיֵּשׁ לוֹ תִּקְרָה, נִכָּר הַדָּבָר הַרְבֵּה כְּשֶׁהוּא נִפְחָת וְהוֹלֵךְ.
וְיֵשׁ אוֹמְרִים שֶׁבִּנְטִילַת הַתֶּבֶן אֵין בּוֹ מִשּׁוּם מֻקְצֶה וְלֹא מִשּׁוּם סְתִירַת מְחִצָּה, הוֹאִיל וְלֹא נַעֲשָׂה מִתְּחִלָּה לְשֵׁם מְחִצָּה, אֶלָּא מַה שֶּׁאָסְרוּ לִטּוֹל מִגָּדִישׁ שֶׁבֵּין ב' חֲצֵרוֹת הוּא מִשּׁוּם שֶׁמָּא יִטּוֹל וְיֵלֵךְ עַד שֶׁיִּתְמַעֵט מֵעֲשָׂרָה וְתִתְבַּטֵּל הַמְּחִצָּה וִיטַלְטְלוּ בֶּחָצֵר כְּמִתְּחִלָּה. וְאֵין הַחֲשָׁשׁ שֶׁמָּא יִפָּחֵת מֵעֲשָׂרָה בְּשַׁבָּת, שֶׁהֲרֵי שַׁבָּת כֵּיוָן שֶׁהֻתְּרָה — הֻתְּרָה, אֶלָּא אָסְרוּ לִטּוֹל מִמֶּנּוּ בְּקֻפָּה לְעוֹלָם, בֵּין בְּשַׁבָּת בֵּין בְּחֹל, מִשּׁוּם שֶׁמָּא יִפָּחֵת מֵעֲשָׂרָה בְּעֶרֶב שַׁבָּת סָמוּךְ לְבֵין הַשְּׁמָשׁוֹת וְלֹא יַרְגִּישׁ בַּדָּבָר וִיטַלְטְלוּ בְּשַׁבָּת בְּאִסּוּר, אֶלָּא יְסַלְּקֶנּוּ כֻּלּוֹ בְּבַת אַחַת. וְלָכֵן אָסְרוּ גַם כֵּן לְהַעֲמִיד הַבְּהֵמָה שָׁם אַף עַל פִּי שֶׁבַּאֲכִילַת הַבְּהֵמָה אֵין לָחוּשׁ לְזֶה, שֶׁאֵין דַּרְכָּהּ לֶאֱכוֹל הַרְבֵּה כָּל כָּךְ בְּפַעַם אַחַת עַד שֶׁיִּתְמַעֵט מֵעֲשָׂרָה, מִכָּל מָקוֹם גָּזְרוּ שֶׁמָּא יַאֲכִיל בְּקֻפָּה. אֲבָל בְּגָדִישׁ [שֶׁבֵּין ב' בָּתִּים] לֹא גָזְרוּ כְּלָל אֲפִלּוּ בְּשַׁבָּת מִטַּעַם שֶׁנִּתְבָּאֵר (וְהָעִקָּר כִּסְבָרָא הָרִאשׁוֹנָה):
A stack (gadish) of straw between two courtyards that have no partition between them: if it is ten high along the whole extent of the length of the courtyards that it separates, they cannot make an eruv together, but each makes an eruv for itself. If it was reduced below ten on a weekday, they must make an eruv together, and if each made an eruv for itself, they forbid each other, since there is no partition ten high between them and they did not make an eruv with one another. If it was reduced on Shabbos, they do not forbid, for Shabbos, once it was permitted, remains permitted, as will be explained in siman 374. As long as it has not been reduced, and likewise if it was reduced on Shabbos and not while it was still day, neither of them may put any of the straw into his basket to feed his animal, because the straw that is below ten was set aside (huktzah) from the day before for a partition: each made an eruv for itself relying on the stack being a partition between them, and they carry in the courtyard relying on this (if so, they put it entirely out of their minds as something to make use of on Shabbos), and it is as if they had set it aside with their hands. And although they changed their minds afterwards, it is of no avail (for since it was set aside at bein hashmashos, it is set aside for the whole Shabbos) (and moreover, since they relied on it as a partition to permit carrying, there is a prohibition by the words of the Sages to demolish it, as was explained in siman 315; and since it was set aside at bein hashmashos because of the prohibition of demolishing, it is set aside for the whole Shabbos), and it is forbidden to take it with one's hands. And they decreed also regarding what is above ten, lest it be taken bit by bit until below ten. And even to stand the animal there so that it eats by itself is forbidden, just as it is forbidden to stand it over anything muktzeh, by a decree lest one take with his hands and feed it. But he may stand in front of it so that it has no way to turn aside except by there, and it eats by itself, as was explained in siman 324. When does this apply? To a stack between two courtyards. But with a stack between two houses — for example a house between two courtyards, both of which open into it, with a stack of straw in its middle, and they divide it in two and each courtyard uses the half of the house that opens to it — although the courtyards did not make an eruv together, they do not forbid each other in the house between them, because the stack is a partition between them; and nevertheless they may take and feed their animals with their hands, these from their side and those from their side, from the straw (that is near the ceiling) (that is above ten), and we are not concerned that they will go on taking until (below ten) (it diminishes by three tefachim), because, since the stack is in a house that has a ceiling, the matter is very noticeable when it diminishes little by little. And some say that taking the straw involves neither muktzeh nor demolishing a partition, since it was not made at the outset to serve as a partition; rather, what they forbade, taking from a stack between two courtyards, is lest one go on taking until it is reduced below ten, the partition is nullified, and they carry in the courtyard as before. And the concern is not that it will be reduced below ten on Shabbos, for Shabbos, once it was permitted, remains permitted; rather, they forbade taking from it with a basket at all times, both on Shabbos and on weekdays, lest it be reduced below ten on erev Shabbos close to bein hashmashos without one noticing, and they carry on Shabbos in a forbidden manner; rather, one should remove all of it at once. Therefore they also forbade standing the animal there, although with the animal's eating there is no need to fear this, for it does not usually eat so much at once that [the stack] is reduced below ten; nevertheless they decreed lest one feed it with a basket. But with a stack [between two houses] they did not decree at all, even on Shabbos, for the reason that was explained (and the main view is according to the first opinion).
Source: Sefaria — Shulchan Arukh HaRav, Orach Chayim 372. Sefaria gives no Kuntres Acharon entry for this siman. The text is copied as Sefaria serves it, edition corrections included: in seif ט, « (אפילו) [אִם] », and in seif יז, « (שׁיחזיק) [שֶׁיָּחֹק] » — the translation follows the word in square brackets; in seif כב, « עֵרְבָ[ה] » and « [שֶׁבֵּין ב' בָּתִּים] »; also in seif כב, two pairs of parentheses follow each other, « (הַסָּמוּךְ לַתִּקְרָה) (שֶׁלְּמַעְלָה מֵעֲשָׂרָה) » and « (לְמַטָּה מִי') (שֶׁיִּפְחוֹת מִג' טְפָחִים) »: they are copied and translated as they stand, and we have not established what they are. In seif ה, the text says « כָּזֶה » (like this) but Sefaria serves no drawing at that point; at the same word, in the same rule of the round window, Sefaria notes that a drawing appears in the original of the Magen Avraham on this rule: the figure of the printed edition of the Shulchan Aruch HaRav remains to be checked; in seif כא, the dash is not followed by a space, as on Sefaria.
לשון הרב מול סעיף המחבר והרמ״א
Where the Rav's text differs from the Mechaber's seif and the Rema's
Each point sets side by side a seif of the Mechaber's Shulchan Aruch (its numbering, 19 seifim) and the corresponding seif of the Shulchan Aruch HaRav (its own numbering, 22 seifim), in the order of the Rav's seifim, and notes only what the comparison of the two texts shows. None of these points is the Rav's alone: in point א, what the Rav writes is what the Bach proposed to read in the Tur, and the Mishnah Berurah writes that the Acharonim accepted it; in point ב, the reason the Rav gives is already in the Magen Avraham, and the Mishnah Berurah later also gives it; in point ג, the Mishnah Berurah concludes, like the Rav, that the main view is the first opinion.
נקודה א — ספל כפוי: כנגד המיעוט או בכל הכותל (שו״ע הרב שע״ב:יד)
Point א — The overturned basin: opposite the reduction, or along the whole wall? (Shulchan Aruch HaRav 372:14)
The overturned basin and the use of the wall
What the Mechaber writes: in seif 10 the Mechaber writes « כפה ספל שיש בו ד' על ד' וגבוה כל שהוא ומיעט בו גבהו מעשרה מותר להשתמש כנגד המיעוט ובלבד שיחברנו בטיט » (שו״ע או״ח שע״ב:י). The Taz reads in it « משמע אבל לא בכל הכותל » (ט״ז שע״ב ס״ק ז), finds this difficult in view of the ladder of the Mechaber's seif 8 (the Rav's seif 11), which is effective for the whole wall, and reports « וכ' מו״ח ז״ל דיש ט״ס בטור וצ״ל אפי' שלא כנגד המיעוט » (ט״ז שע״ב ס״ק ז); he writes « ונראה דנכון הוא כן » (ט״ז שע״ב ס״ק ז), and then proposes to read the Tur's words as referring to the whole wall, to exclude its counting as an opening when there is no basin on the other side. The Magen Avraham reports « וב״ח הגיה בטור דמותר להשתמש אפי' שלא כנגד המיעוט כמ״ש ס״ט גבי אצטבא ודוחק להגיה הספרים » (מגן אברהם שע״ב ס״ק י״ז), and proposes to keep the text: « ואפשר דהטור וש״ע ס״ל דכיון דלא מבטל ליה לספל התם לא מהני לכל הכותל » (מגן אברהם שע״ב ס״ק י״ז). The Mishnah Berurah writes that « הסכימו האחרונים דמה שכתב כנגד המיעוט ט״ס הוא וצ״ל אפילו שלא כנגד המיעוט » (משנה ברורה שע״ב ס״ק פ״ו).
What the Rav writes: in seif 14 he writes of the overturned basin that it is « מוֹעִיל לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל כְּמוֹ אִצְטְבָא, אַף עַל פִּי שֶׁעָתִיד לִטְּלוֹ » (שו״ע הרב שע״ב:יד), « וּבִלְבָד שֶׁיְּחַבְּרֶנּוּ בְּטִיט לָאָרֶץ חִבּוּר שֶׁאִי אֶפְשָׁר לְשָׁמְטוֹ עַד שֶׁיַּחְפּוֹר בַּדֶּקֶר » (שו״ע הרב שע״ב:יד); he then distinguishes clay merely lying on the rims of the basin: the basin may then be removed on Shabbos, since it does not become a base (basis) for a forbidden thing; and he concludes « וְכָל דָּבָר הַנִּטָּל בְּשַׁבָּת אֵינוֹ מְמַעֵט, שֶׁכְּנָטוּל הוּא » (שו״ע הרב שע״ב:יד).
The difference: where the Mechaber's text limits the use « כנגד המיעוט », the Rav writes « בְּכָל הַכֹּתֶל כְּמוֹ אִצְטְבָא » (שו״ע הרב שע״ב:יד): this is the Bach's reading, which the Taz approves, and of which the Mishnah Berurah says the Acharonim accepted it. The Rav writes that the basin is effective for the whole wall « אַף עַל פִּי שֶׁעָתִיד לִטְּלוֹ » (שו״ע הרב שע״ב:יד): the explanation the Magen Avraham considered in order to keep « כנגד המיעוט » — that the basin is not nullified there — is therefore not that of the Rav's text; the Mishnah Berurah too writes, in square brackets, « ואע״פ שעתיד ליטלו אחר השבת מותר » (משנה ברורה שע״ב ס״ק פ״ז). The attachment that cannot be undone without digging with a pick is the one the Magen Avraham brings from the Rambam, « חבור שא״א לשמטו עד שיחפור בדקר » (מגן אברהם שע״ב ס״ק י״ח).
Practical consequence: according to the Rav's text, a basin of four by four overturned beside the wall, attached to the ground with clay that cannot be detached without digging with a pick, which brings the height of the wall below ten, permits using the whole wall, like a bench; if the clay merely lies on its rims, the basin may be removed on Shabbos, and what may be moved on Shabbos does not reduce the height (372:14).
נקודה ב — אילן ואשרה שעשאם סולם לכותל (שו״ע הרב שע״ב:יח)
Point ב — A tree and an asheirah made into a ladder for the wall (Shulchan Aruch HaRav 372:18)
The tree, the asheirah and the Rosh's view
What the Mechaber writes: in seif 15 the Mechaber writes « היה אילן בצד הכותל ועשהו סולם לכותל אם רצו מערבין א' אבל אם עשה אשרה סולם לכותל אין מערבין א' מפני שאסור לעלות עליה מן התורה שהרי אסורה בהנאה » (שו״ע או״ח שע״ב:טו), and then brings the opposite view: « והרא״ש ז״ל כתב בהיפך דאילן אינו מועיל ואשרה מועלת והוא שתהא יבשה » (שו״ע או״ח שע״ב:טו). On the first view, the Magen Avraham gives the reason « דמה שאסור לעלות באילן אינו אלא שבות ולא גזרו עליו ב״ה » (מגן אברהם שע״ב ס״ק כ״ד), referring to siman 342, and the Mishnah Berurah « שאין איסור לעלות על סתם אילן בשבת אלא מדברי סופרים ובבין השמשות שהוא שעת קניית העירוב לא גזרו על שבות של דבריהם » (משנה ברורה שע״ב ס״ק קי״ג); on the Rosh's view it refers to the Eliyah Rabbah: « ועיין בא״ר שמצדד להלכה כסברא הראשונה שהיא דעת הרבה פוסקים » (משנה ברורה שע״ב ס״ק קט״ז).
What the Rav writes: in seif 18 he writes that the tree is effective to make an eruv together and that the trees of an asheirah are not, and then gives the reason for the distinction: « מַה שֶּׁאֵין כֵּן שְׁאָר אִילָן, שֶׁאֵין אִסּוּר לַעֲלוֹת בּוֹ בְּשַׁבָּת אֶלָּא מִדִּבְרֵי סוֹפְרִים, וּבְבֵין הַשְּׁמָשׁוֹת שֶׁהוּא שְׁעַת קְנִיַּת הָעֵרוּב לֹא גָזְרוּ עַל שְׁבוּת שֶׁל דִּבְרֵיהֶם לְצֹרֶךְ מִצְוָה » (שו״ע הרב שע״ב:יח), and adds « וְעֵרוּבֵי חֲצֵרוֹת הוּא גַם כֵּן דְּבַר מִצְוָה » (שו״ע הרב שע״ב:יח), referring to siman 366.
The difference: the Rav's text does not bring the Rosh's view, which the Mechaber cites second; it gives only the first view, with its reason. That reason is already in the Magen Avraham, and the Mishnah Berurah later also gives it; the condition « לְצֹרֶךְ מִצְוָה » (שו״ע הרב שע״ב:יח), and the sentence making eruvei chatzeiros a matter of mitzvah, are not in those two ס״ק: for the rule of bein hashmashos, the Magen Avraham refers to siman 342, and the Rav to siman 261.
Practical consequence: according to the Rav's text, a tree beside the wall that one made into a ladder for the wall is effective to make an eruv of the two courtyards together, and the trees of an asheirah are not (372:18); the Rosh's opposite view, which the Mechaber brings, is not in the Rav's text.
נקודה ג — נטילת תבן מגדיש שבין שתי חצרות: טעמי האיסור וההכרעה (שו״ע הרב שע״ב:כב)
Point ג — Taking straw from a stack between two courtyards: the reasons for the prohibition, and the decision (Shulchan Aruch HaRav 372:22)
The reasons for the prohibition, and the decision
What the Mechaber writes: in seif 19 the Mechaber writes « ובעוד שלא נתמעט אסור לשום א' מהן ליתן מן התבן לתוך קופתו בשבת להאכילה לבהמתו » (שו״ע או״ח שע״ב:יט), without giving the reason, and then brings, in second place, « ולהרא״ש אפי' בחול אסור ליתן ממנו לקופתו וכן להעמיד הבהמ' בידים » (שו״ע או״ח שע״ב:יט). The Mishnah Berurah first explains the prohibition by the concern that the stack will be reduced, « דחיישינן דלמא שקיל טובא וממעט ליה מי״ט וקאתי לטלטל בחצר ואע״ג דבשבת זו מותר מדינא דהואיל והותרה הותרה חיישינן שמא יבוא לטלטל גם בשבת הבאה » (משנה ברורה שע״ב ס״ק קל״ז) — on this Shabbos it is permitted by law; the concern is for the following Shabbos —, and then brings « וי״א דהטעם הוא משום דהאי תבן מוקצה הוא מאתמול למחיצה זו ואסור לטלטלו » (משנה ברורה שע״ב ס״ק קל״ז); on the Rosh's view it concludes « והעיקר כסברא ראשונה » (משנה ברורה שע״ב ס״ק ק״מ).
What the Rav writes: in seif 22 he gives, according to the first view, the reason for the prohibition, « מִפְּנֵי שֶׁהַתֶּבֶן שֶׁלְּמַטָּה מֵעֲשָׂרָה הֻקְצָה מֵאֶתְמוֹל לִמְחִצָּה » (שו״ע הרב שע״ב:כב), and adds in parentheses that, since they relied on the stack as a partition, « יֵשׁ אִסּוּר בִּסְתִירָתוֹ מִדִּבְרֵי סוֹפְרִים » (שו״ע הרב שע״ב:כב), referring to siman 315; on the straw that is above ten he writes « וְגָזְרוּ גַּם עַל מַה שֶּׁלְּמַעְלָה מֵעֲשָׂרָה, שֶׁמָּא יְהֵא נִטָּל וְהוֹלֵךְ עַד לְמַטָּה מֵעֲשָׂרָה » (שו״ע הרב שע״ב:כב). He then brings, under « וְיֵשׁ אוֹמְרִים », the view the Mechaber attributes to the Rosh, with its reason: « וְיֵשׁ אוֹמְרִים שֶׁבִּנְטִילַת הַתֶּבֶן אֵין בּוֹ מִשּׁוּם מֻקְצֶה וְלֹא מִשּׁוּם סְתִירַת מְחִצָּה, הוֹאִיל וְלֹא נַעֲשָׂה מִתְּחִלָּה לְשֵׁם מְחִצָּה » (שו״ע הרב שע״ב:כב), the Magen Avraham also writes, on « אפי' בחול », that there is no muktzeh, « ומשום מוקצה ליכא » (מגן אברהם שע״ב ס״ק ל׳), with « כ״כ הרא״ש » (מגן אברהם שע״ב ס״ק ל׳), but for another reason, which the Rav's text does not give: « דאינו כסותר אהלים אלא כסומך אהלים » (מגן אברהם שע״ב ס״ק ל׳); and the Rav concludes « וְהָעִקָּר כִּסְבָרָא הָרִאשׁוֹנָה » (שו״ע הרב שע״ב:כב).
The difference: the Mechaber's seif gives no reason for the prohibition, and brings the Rosh's view in second place without writing which is the main one. The Rav's text gives the first view the reason of muktzeh — which the Mishnah Berurah brings as a « י״א », and which the Magen Avraham (ס״ק ל׳) attributes to Rashi — and that of the prohibition of demolishing the partition, which the Mechaber's seif does not mention; and it writes expressly, like the Mishnah Berurah in ס״ק ק״מ, that the main view is the first opinion.
Practical consequence: according to the Rav's text, as long as the stack between two courtyards has not been reduced — and also if it was reduced on Shabbos and not while it was still day — one does not take of its straw, neither with one's hands nor into one's basket, to feed one's animal, not even above ten, and one does not stand the animal there; one may stand in front of it so that it has no way except by there (372:22). The main view is the first opinion, not the one that forbids taking from it with a basket even on weekdays (372:22).
שיחות, מאמרים ואגרות הרבי
The words of the Rebbe on the themes of Siman 372
We attribute to the Rebbe only verifiable primary sources (a letter, sicha, or identifiable pesak, with a link). At this stage, no statement of the Rebbe directly tied to this siman could be confirmed against Sefaria or Chabad.org — we prefer to show nothing rather than an unsourced reference.
הלכה למעשה — מנהג חב״ד
The practical Chabad conduct
Points of halachic conduct that flow directly from the Shulchan Aruch HaRav Siman 372, in the Chabad sensibility. Seif numbers are the Rav's.
For the Chabad Chassid — Siman 372
- ① What rested outside the houses: roofs adjoining one another with no reshus harabim between them, adjoining courtyards and karpefos are one domain for the objects that rested in them: one carries them from one to another without an eruv, even between different owners — into another's karpef if it is not more than a beis sasayim or was enclosed for dwelling, and into a mavoi fitted with a lechi or a korah — but not into a house that did not make an eruv with the domain in which they rested; on the ceiling of a house, beneath the upper roof, the law is that of the other rooms. An object that rested in the house has, wherever it is, the law of the house: even if it was taken out permissibly into the courtyard of this house, which has its eruv, even if it was worn like a garment, it is not carried into another's courtyard, onto another's roof or into another's karpef enclosed for dwelling, which has not made an eruv with that house; and for a karpef that was not enclosed for dwelling, even if it is less than a beis sasayim, an eruv is of no avail: even if it is his own, it is forbidden to take out into it objects that rested [in the house] (372:1). Between two karpefos of more than a beis sasayim not enclosed for dwelling, which are karmelis areas, one carries only two amos in this one and two amos in that one (372:2). Reference: Shulchan Aruch HaRav 372:1-2.
- ② Making an eruv of two courtyards: no new eruv is needed: one of the residents carries the eruv already made by his courtyard into one of the houses of the second, provided the second made an eruv for itself (372:3); he may carry there bread of his own, since he has already made an eruv with his fellows, or if they do not need an eruv between them (372:4). There must be between the two courtyards an opening four tefachim wide, or a window of four by four part of which is within the ten tefachim nearest the ground — if round, its circumference must be seventeen tefachim less a fifth, and part of the square inscribed in it must be within the lower ten tefachim; a window wholly above ten, or less than four wide, is of no avail (372:5). Between two houses, the window is effective even above ten, and so is a skylight between the house and the upper storey, even without a ladder, if it is four by four; a lattice in front of the window removes its status as a window (372:6). A house open to two courtyards, which made an eruv with both, does not permit passing objects that rested in the houses through it from one courtyard to the other, if the courtyards did not make an eruv with each other (372:7). Reference: Shulchan Aruch HaRav 372:3-7.
- ③ The wall between two courtyards: a wall ten tefachim high along its whole length separates them, and they cannot make an eruv together; on top of a wall ten high for both courtyards, one brings up and down produce that rested in the courtyards, but, if it is four wide, not produce that rested in the houses, until they make an eruv; and even produce that rested on it or in the courtyards is not brought down from it into the house, unless they made an eruv; if it is narrower, it is a makom petur: on either side one brings up onto it produce that rested in the house, and brings down from it, into one's house, produce that rested on it; but produce that these brought up from their houses, those do not bring down into their courtyard (372:8). If it is ten high for one only, and four wide, it is given to the one for whom it is not ten high, who uses it even with the objects of the house if his courtyard made an eruv for itself; the other does not use it, even with objects that rested in the courtyard; if it is not four wide, it is a makom petur, and both use it, even from the houses, if each courtyard made an eruv for itself, even without a joint eruv (372:9). A breach of up to ten amos, ten included, counts as an opening, if the wall is not breached along its whole extent; beyond ten, the two courtyards are one and must make an eruv together (372:10). Reference: Shulchan Aruch HaRav 372:8-10.
- ④ What makes the wall an opening, or permits its use: ladders four wide on either side of the wall, set apart from facing each other by less than three tefachim — or more if the wall is four wide — count as an opening; the ladder must have four rungs, unless its sides and rungs are thick and heavy; against a wall only ten high, a ladder seven and a little high, four wide and set up straight against the wall, is effective, « כֵּיוָן שֶׁלֹּא נִשְׁאַר שְׁלֹשָׁה עַד רֹאשׁ הַכֹּתֶל, הֲרֵי זֶה כְּמַגִּיעַ לְרֹאשׁוֹ מַמָּשׁ » (שו״ע הרב שע״ב:יא) — since three [tefachim] do not remain to the top of the wall, it is as if it reached it; it serves to make an eruv together if one was set up in the second courtyard too, and it permits the one who set it up in his courtyard to use the wall with the objects of the house, if the second courtyard has no ladder against this wall (372:11). A course removed from the top of the wall, bringing its height below ten, is effective if it is four long: as an opening if the whole thickness of the wall was reduced, for using the whole wall if it was reduced on one side only (372:12). A bench of four by four, or a basin of four by four attached to the ground with clay that cannot be detached without a pick, which bring the height below ten, permit the one on whose side they are to use the whole wall (372:13-14); the bench does not, however, count as an opening for making the eruv together, « הוֹאִיל וְיֵשׁ מִמֶּנָּה לְרֹאשׁוֹ ג' טְפָחִים » (שו״ע הרב שע״ב:יג) — since three tefachim remain from it to the top. A projection of four by four, less than ten tefachim from the top, with a ladder of any size, permits using the wall under the conditions the seif sets out, notably the height of the rungs and the ladder leaning on the projection itself — and, if the wall is twenty high, two projections, not one directly under the other —, and makes an opening only if it is less than three tefachim from the top (372:15). Two narrow ladders set apart with stubble between them are not effective; a ladder in the middle and the stubble at the side are effective, under the conditions of the seif (372:16). Beside a narrow ladder, carving into the wall to a height of ten suffices; without a ladder, rungs carved into the wall must be four wide along its whole height (372:17). A tree made into a ladder for the wall is effective to make an eruv together, an asheirah is not (372:18). To make an eruv together, the Rav requires, notably in seifim 11, 16 and 17, that the same be done in the second courtyard. Reference: Shulchan Aruch HaRav 372:11-18.
- ⑤ The ditch: a ditch ten deep and four wide separates the two courtyards: full of stubble and straw that were not nullified there, it does not allow them to make an eruv together, for what may be moved on Shabbos does not reduce the depth; reduced below ten by something that is not moved on Shabbos, or by something explicitly nullified for this Shabbos, it makes an opening, without obliging them to make an eruv together; reduced below ten by earth and pebbles that fell into it, even without specification, they must make an eruv together, unless one intends to clear them out after some time (372:19). A plank four wide placed across counts as an opening; placed lengthwise, a plank of any width that is four long does too; if it is more than ten amos long, they must make an eruv together, provided one does not intend to remove it later (372:20). Ten deep for one only, or the same for both, the ditch has the law of a wall (372:21). Reference: Shulchan Aruch HaRav 372:19-21.
- ⑥ The stack of straw: ten high along the whole length between two courtyards that have no partition between them, it separates them; reduced below ten on a weekday, they must make an eruv together, and if each made one for itself, they forbid each other; reduced on Shabbos, they do not forbid. As long as it has not been reduced — and also if it was reduced on Shabbos and not while it was still day — one does not take of its straw, neither with one's hands nor into one's basket, to feed one's animal, not even above ten, and one does not stand the animal there; one may stand in front of it so that it has no way except by there. A stack in the middle of a house between two courtyards does not make them forbid each other in the house, and one may take with one's hands, for one's animal, from the straw « (הַסָּמוּךְ לַתִּקְרָה) (שֶׁלְּמַעְלָה מֵעֲשָׂרָה) » (שו״ע הרב שע״ב:כב) — the text has these two parentheses one after the other. The main view is the first opinion, not the one that forbids taking from it with a basket even on weekdays (372:22). Reference: Shulchan Aruch HaRav 372:22.
⚠ This section presents the Chabad halachic conduct. For any concrete question: consult your Rav.