Hotzaah - Revision history

Mpg613: attempted to fix paragraph formatting

2025-08-11T16:24:34Z

attempted to fix paragraph formatting

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	==Carrying a child==		==Carrying a child==
	#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>		#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>
	#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.<nowiki><br></nowiki>		#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.<nowiki><br /></nowiki>

	See [https://hebrewbooks.org/pdfpager.aspx?req=14512&st=&pgnum=88 Tzitz Eliezer 13:32] who says that when an eruv is kosher and one still doesn't use it as a chumra (assuming he's not machmir because of the possibility of the area being a reshut harabbim deoraita), he may still use the eruv to hold a baby (even a baby who can't walk) or push the baby in a carriage without '''''any''''' other objects in it (seemingly this would include making sure the the baby isn't carrying anything), since there are other factors to be lenient in this case.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.		See [https://hebrewbooks.org/pdfpager.aspx?req=14512&st=&pgnum=88 Tzitz Eliezer 13:32] who says that when an eruv is kosher and one still doesn't use it as a chumra (assuming he's not machmir because of the possibility of the area being a reshut harabbim deoraita), he may still use the eruv to hold a baby (even a baby who can't walk) or push the baby in a carriage without '''''any''''' other objects in it (seemingly this would include making sure the the baby isn't carrying anything), since there are other factors to be lenient in this case.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.

Mpg613: added sources

2025-08-11T16:09:56Z

added sources

← Older revision		Revision as of 16:09, 11 August 2025
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	====Does Reshut Harabbim Depend on a Population of 600,000?====		====Does Reshut Harabbim Depend on a Population of 600,000?====

	#According to Rashi, a perquisite for a reshut rabbim is that it has a population of 600,000. A slight majority of rishonim accept this position, however, many formidable rishonim disagree.<ref>Bet Efraim counts 25 rishonim who agree with Rashi. See [http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] who counts 42 rishonim who agree with Rashi. Rav Moshe (Mesoret Moshe v. 1 p. 126) said that it doesn't matter how many rishonim we find since it was an established minhag it can remain a minhag.</ref> Shulchan Aruch, Chida, and Sephardim generally are strict for this view, however, there is what to rely upon even for Sephardim to rely on Rashi.<ref>Yabia Omer OC 9:33</ref> For Ashkenazim, however, Rama, Magen Avraham, and Taz accept Rashi. While Mishkenot Yakov rejects Rashi's view, Bet Efraim confirms Rashi's opinion. Rav Chaim Volozhin and Rav Moshe Feinstein accepted the minhag to rely on Rashi. Mishna Brurah writes that although no one should protest those who rely on Rashi, someone who is careful in halacha should privately be strict. Chazon Ish, Rav Aharon Kotler,<ref>[http://eruvonline.blogspot.com/2022/01/part-5-truth-regarding-rt-9-and-eruv-in.html eruvonline.blogspot.com] quotes Rav Aharon as not relying on Rashi's opinion to require 600,000. It might also be implied in Mishnat Rebbe Aharon 6 where he quotes the Mishna Brurah as holding that majority of rishonim disagree with Rashi.</ref> and Rav Belsky<ref>Shulchan Halevi 11</ref> were also strict.		#According to Rashi, a perquisite for a reshut rabbim is that it has a population of 600,000. A slight majority of rishonim accept this position, however, many formidable rishonim disagree.<ref>Bet Efraim counts 25 rishonim who agree with Rashi. See [http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] who counts 42 rishonim who agree with Rashi. Rav Moshe (Mesoret Moshe v. 1 p. 126) said that it doesn't matter how many rishonim we find since it was an established minhag it can remain a minhag.</ref> Shulchan Aruch, Chida, and Sephardim generally are strict for this view, however, there is what to rely upon even for Sephardim to rely on Rashi.<ref>Yabia Omer OC 9:33. See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] who holds that in many cities that have additional reasons to be lenient he's lenient when there's a need, but lechatchila it's good to be machmir. However if the hotzaa is done in a way that it's anyway an issue miderabanan, he's lenient (in the above type of city eruv) even lechatchila.</ref> For Ashkenazim, however, Rama, Magen Avraham, and Taz accept Rashi. While Mishkenot Yakov rejects Rashi's view, Bet Efraim confirms Rashi's opinion. Rav Chaim Volozhin and Rav Moshe Feinstein accepted the minhag to rely on Rashi. Mishna Brurah writes that although no one should protest those who rely on Rashi, someone who is careful in halacha should privately be strict. Chazon Ish, Rav Aharon Kotler,<ref>[http://eruvonline.blogspot.com/2022/01/part-5-truth-regarding-rt-9-and-eruv-in.html eruvonline.blogspot.com] quotes Rav Aharon as not relying on Rashi's opinion to require 600,000. It might also be implied in Mishnat Rebbe Aharon 6 where he quotes the Mishna Brurah as holding that majority of rishonim disagree with Rashi.</ref> and Rav Belsky<ref>Shulchan Halevi 11</ref> were also strict.<ref>See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] (mentioned above) who is lenient in a case where one is allowed to do hotzaah but it's just preferable not to, to do hotzaah miderabanan even lechatchila. Similarly, [https://ph.yhb.org.il/en/01-21-09/#_ze05ftn21_9 Peninei Halakha Shabbat 21:9 footnote 9] says (regarding a similar type of city eruv) that if one walks nonstop until he reachs his destination, it seems that one may be lenient even lechatchila; since there is no hanacha in the reshut ha-rabim, according to many this is not considered carrying by Torah law, and would thereby add another consideration to be lenient.</ref>

	====How to Measure 600,000====		====How to Measure 600,000====
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	==Carrying a child==		==Carrying a child==
	#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>		#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>
	#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.		#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.<nowiki><br></nowiki>

			See [https://hebrewbooks.org/pdfpager.aspx?req=14512&st=&pgnum=88 Tzitz Eliezer 13:32] who says that when an eruv is kosher and one still doesn't use it as a chumra (assuming he's not machmir because of the possibility of the area being a reshut harabbim deoraita), he may still use the eruv to hold a baby (even a baby who can't walk) or push the baby in a carriage without '''''any''''' other objects in it (seemingly this would include making sure the the baby isn't carrying anything), since there are other factors to be lenient in this case.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.

	==What is considered a garment?==		==What is considered a garment?==

YitzchakSultan1: /* Ramifications of Ayti Rabbim */

2025-04-28T15:47:11Z

Ramifications of Ayti Rabbim

← Older revision		Revision as of 15:47, 28 April 2025
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	====Ramifications of ''Ayti Rabbim''====		====Ramifications of ''Ayti Rabbim''====

	#Several major rishonim including Ramban, Rashba, Ritva, and Meiri explicitly rule like Rabbi Yehuda. According to Ramban, this is also the view of the Rif and by extension the Rosh.<ref>Rashba 22a s.v. vkayma lan, Ritva 22a s.v. vkayma lan, Meiri Eruvin 18a s.v. v'anan, 20a s.v. vklal all hold like R' Yehuda and not Rabbanan. This also is the opinion of Ramban (Milchamot 6a) in understanding the Rif and Baal Hameor is also concerned for Rabbi Yehuda.</ref> However, the Rabbenu Chananel,<ref>Rabbenu Chananel (Shabbat 101a) proves that we hold like rabbanan from Shabbat 100a.</ref> Rambam, according to most commentaries,<ref>Hilchot Shabbat 17:33 as understood by Maggid Mishna and Hagahot Maimoniyot and also explicit in Pirush Mishnayot (Eruvin 2:4)</ref> Tosfot Rid,<ref>Tosfot Rid (Mehudra Telita Eruvin 22a s.v. vkol) holds like rabbanan.</ref> Riaz,<ref>Riaz (Eruvin 2:1:7) holds like rabbanan. See Menuchat Ahava v. 3 p. 271 who proved that Riaz held like Rabbi Yehuda from earlier (1:1:5), really that is only because of the issue of how to close a reshut harabbim but not because of the issue of ayti rabbim.</ref> Ravyah,<ref>Shabbat 1:201 rules like the opinion of Rabbanan. See also 1:379 where he discusses Rabbi Yochanan but doesn't clarify whether the halacha is like Rabbi Yochanan.</ref> Sefer Hameorot,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=16123&st=&pgnum=26 Sefer Hameorot (Eruvin 17a)]</ref> Rav Ovadia Mbartenura,<ref>Eruvin 2:4</ref> and Tosfot, according to some, argue that the halacha follows Rabbanan.<ref>Bet Efraim proves that Tosfot Eruvin 6b s.v. vha'amar holds like rabbanan. Rav Chaim Volozhin also assumes Tosfot hold like Rabbanan.</ref> Although Mishkenaot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=131 Mishkenot Yakov OC 121 s.v. od] rules like Rabbi Yehuda and rejects the Knesset Yechezkel, Chacham Tzvi, and Mayim Rabbim since they didn't investigate the topic and they're against the rishonim such as Ramban.</ref> and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> argue that the halacha follows Rabbi Yehuda because of the Ramban and his understanding the Rif and Rosh, most poskim follow rabbanan.<ref>Shoshanim Ldovid (Eruvin 2:4), Chatom Sofer 1:89 s.v. ma nishar, and Imrei Yosher 1:2 hold like rabbanan. Bet Efraim 26 s.v. vheneh quotes that Magen Avraham 363:30, Chacham Tzvi 37, and Mayim Rabbim 34-35 follow rabbanan. Or Letzion 1:30 and Yabia Omer 9:33 agree with rabbanan. Rabbi Mordechai Lebhar in Or Torah v. 666 p. 780 questioned whether Sephardim should follow Rabbi Yehuda. Menuchat Ahava v. 3 p. 371 also is of the opinion that we follow Rabbi Yehuda.</ref> That is the position of the Bet Efraim<ref>Bet Efraim 26-27</ref> and Chazon Ish.<ref>Chazon Ish OC 107:4</ref> Rav Chaim Volozhin writes that there is what to rely upon to follow rabbanan. Mishna Brurah seems to hold that we do not follow the rabbanan, but their view can be used in conjunction with other factors to validate an eruv.		#Several major rishonim including Ramban, Rashba, Ritva, and Meiri explicitly rule like Rabbi Yehuda. According to Ramban, this is also the view of the Rif and by extension the Rosh.<ref>Rashba 22a s.v. vkayma lan, Ritva 22a s.v. vkayma lan, Meiri Eruvin 18a s.v. v'anan, 20a s.v. vklal all hold like R' Yehuda and not Rabbanan. This also is the opinion of Ramban (Milchamot 6a) in understanding the Rif and Baal Hameor is also concerned for Rabbi Yehuda.</ref> However, the Rabbenu Chananel,<ref>Rabbenu Chananel (Shabbat 101a) proves that we hold like rabbanan from Shabbat 100a.</ref> Rambam, according to most commentaries,<ref>Hilchot Shabbat 17:33 as understood by Maggid Mishna and Hagahot Maimoniyot and also explicit in Pirush Mishnayot (Eruvin 2:4)</ref> Tosfot Rid,<ref>Tosfot Rid (Mehudra Telita Eruvin 22a s.v. vkol) holds like rabbanan.</ref> Riaz,<ref>Riaz (Eruvin 2:1:7) holds like rabbanan. See Menuchat Ahava v. 3 p. 271 who proved that Riaz held like Rabbi Yehuda from earlier (1:1:5), really that is only because of the issue of how to close a reshut harabbim but not because of the issue of ayti rabbim.</ref> Ravyah,<ref>Shabbat 1:201 rules like the opinion of Rabbanan. In 232 he cites Rabbenu Chananel who holds like Rabbanan. See also 1:379 where he discusses Rabbi Yochanan but doesn't clarify whether the halacha is like Rabbi Yochanan.</ref> Sefer Hameorot,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=16123&st=&pgnum=26 Sefer Hameorot (Eruvin 17a)]</ref> Rav Ovadia Mbartenura,<ref>Eruvin 2:4</ref> and Tosfot, according to some, argue that the halacha follows Rabbanan.<ref>Bet Efraim proves that Tosfot Eruvin 6b s.v. vha'amar holds like rabbanan. Rav Chaim Volozhin also assumes Tosfot hold like Rabbanan.</ref> Although Mishkenaot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=131 Mishkenot Yakov OC 121 s.v. od] rules like Rabbi Yehuda and rejects the Knesset Yechezkel, Chacham Tzvi, and Mayim Rabbim since they didn't investigate the topic and they're against the rishonim such as Ramban.</ref> and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> argue that the halacha follows Rabbi Yehuda because of the Ramban and his understanding the Rif and Rosh, most poskim follow rabbanan.<ref>Shoshanim Ldovid (Eruvin 2:4), Chatom Sofer 1:89 s.v. ma nishar, and Imrei Yosher 1:2 hold like rabbanan. Bet Efraim 26 s.v. vheneh quotes that Magen Avraham 363:30, Chacham Tzvi 37, and Mayim Rabbim 34-35 follow rabbanan. Or Letzion 1:30 and Yabia Omer 9:33 agree with rabbanan. Rabbi Mordechai Lebhar in Or Torah v. 666 p. 780 questioned whether Sephardim should follow Rabbi Yehuda. Menuchat Ahava v. 3 p. 371 also is of the opinion that we follow Rabbi Yehuda.</ref> That is the position of the Bet Efraim<ref>Bet Efraim 26-27</ref> and Chazon Ish.<ref>Chazon Ish OC 107:4</ref> Rav Chaim Volozhin writes that there is what to rely upon to follow rabbanan. Mishna Brurah seems to hold that we do not follow the rabbanan, but their view can be used in conjunction with other factors to validate an eruv.
	##According to Rabbi Yehuda, Mishkenot Yakov argues that tzurat hapetach is invalid if it goes over a main street in the town.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8)</ref> Bet Efraim argues with this understanding even within Rabbi Yehuda.<ref>Bet Efraim 26. Biur Halacha 345:9 s.v. vsheni seems to understand Hagahot Ashri like the Bet Efraim that there's reshut harabbim on both sides.</ref> Chazon Ish<ref>Chazon Ish OC 74:9 is lenient because we don't follow the Hagahot Ashri and ayti rabbim depends on a reshut harabbim.</ref> is also lenient for a different reason.		##According to Rabbi Yehuda, Mishkenot Yakov argues that tzurat hapetach is invalid if it goes over a main street in the town.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8)</ref> Bet Efraim argues with this understanding even within Rabbi Yehuda.<ref>Bet Efraim 26. Biur Halacha 345:9 s.v. vsheni seems to understand Hagahot Ashri like the Bet Efraim that there's reshut harabbim on both sides.</ref> Chazon Ish<ref>Chazon Ish OC 74:9 is lenient because we don't follow the Hagahot Ashri and ayti rabbim depends on a reshut harabbim.</ref> is also lenient for a different reason.
	##If there were ''pasi biraot'' surrounding the city, according to the rabbanan, according to the Bet Efraim, the entire town is a reshut hayachid and a tzurat hapetach eruv works. Avnei Nezer accepted this, but Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=124 Mishkenot Yakov 121 s.v. hayotzei] rejects this because there are gaps more than 10 amot.</ref> and Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=321 Chazon Ish 112:5 s.v. vbchazon] writes that a gap of more than 10 for rabbanan or 13.3 amot for Rabbi Yehuda is deoritta when making pasi biraot. However, if there is omed merubeh then a gap of ten is only derabbanan.</ref> reject this concept for different reasons.		##If there were ''pasi biraot'' surrounding the city, according to the rabbanan, according to the Bet Efraim, the entire town is a reshut hayachid and a tzurat hapetach eruv works. Avnei Nezer accepted this, but Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=124 Mishkenot Yakov 121 s.v. hayotzei] rejects this because there are gaps more than 10 amot.</ref> and Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=321 Chazon Ish 112:5 s.v. vbchazon] writes that a gap of more than 10 for rabbanan or 13.3 amot for Rabbi Yehuda is deoritta when making pasi biraot. However, if there is omed merubeh then a gap of ten is only derabbanan.</ref> reject this concept for different reasons.

YitzchakSultan1 at 05:07, 10 October 2024

2024-10-10T05:07:38Z

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	{{Okay}}		{{Okay}}
	One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it ~~done~~ (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]], [[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.		One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (''akira'') in order to transfer it or to place it down (''hanacha'') after it has been transferred. The Gemara (Shabbos 4a) indicates that ''akira'' and ''hanacha'' are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]], [[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.

	==Source==		==Source==

YitzchakSultan1 at 16:51, 13 July 2023

2023-07-13T16:51:49Z

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	[[Category:Shabbat]]		[[Category:Shabbat]]
	[[Category:Eruvin]]		[[Category:Eruvin]]
			{{Shabbat Table}}

YitzchakSultan1 at 01:57, 13 July 2023

2023-07-13T01:57:24Z

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	{{Okay}}		{{Okay}}
	One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]],[[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.		One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]], [[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.

	==Source==		==Source==

YitzchakSultan1 at 01:57, 13 July 2023

2023-07-13T01:57:04Z

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	One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].		One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]],[[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.

	==Source==		==Source==

YitzchakSultan1 at 22:23, 12 July 2023

2023-07-12T22:23:07Z

Show changes

YitzchakSultan1 at 22:12, 12 July 2023

2023-07-12T22:12:51Z

← Older revision		Revision as of 22:12, 12 July 2023
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	{{Okay}}		{{Okay}}
	One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].		One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (akira) in order to transfer it or to place it done (hanacha) after it has been transferred. The Gemara (Shabbos 4a) indicates that akira and hanacha are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].
	~~Regarding wearing a protective mask outside without an Eruv see [[Halachot_Related_to_Coronavirus#Eruv_Tavshilin_and_Eruv_Chatzerot]].~~
	==Source==		==Source==

YitzchakSultan1: /* Angle of the Slope */

2023-07-12T03:22:46Z

Angle of the Slope

← Older revision		Revision as of 03:22, 12 July 2023
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	#A slope that that has a height of 10 tefachim over a distance of 4 amot or less<ref>Sfat Emet (Shababt 100a s.v. amar rav)</ref> is considered a wall for enclosing a reshut hayachid.<ref>Gemara Shabbat 100a, Rambam Shabbat 14:16, Shulchan Aruch and Rama O.C. 363:36, Shulchan Aruch O.C. 362:2</ref> According to majority of poskim, this distance is measured along the slope and not the floor (Picture #1), however, a minority of poskim hold it is measured along the ground (Picture #2).<ref>Rabbenu Chananel (Shabbat 100b), Ritva (Shabbat 100a s.v. tel, Eruvin 19b s.v. tel), and Riaz (Eruvin 2:1:7) hold that 4 amot is measured along the slope, while Tosfot Zevachim (63a s.v kol) holds that 4 amot is measured along the ground. Goan Yakov (Eruvin 19b), Mishna Brurah 345:5, 363:154, Aruch Hashulchan 345:28, Maharalbach 19, and Netivot Shabbat 16:6 hold like Rabbenu Chananel. Mahalbach explains that this is also the view of Rashi Eruvin 19b and Rambam Shabbat 14:16. Markevet Hamishna explains Rambam like Tosfot. Sfat Emet Shabbat 100a says Rashi agrees with Rabbenu Chananel. (There Tosfot write that a slope of a triangle with height 9 and floor 20 is steeper than a tel hamelaket. According to Rabbenu Chananel it isn’t true.) if 4 amot is measured on the floor then the angle of the slope is arctan(10/24)=22.6 degrees. If 4 amot is measured on the slope then the angle of the slope is arcsin(10/24)=24.6 degrees.</ref> A tel hamelaket has the halacha of gud asik.<ref>Rashi Eruvin 15a s.v. gevoha, Machaneh Yisrael (12:16:5 p.293), Netivot Shabbat ch. 16 fnt. 19. See Rav Chaim Halevi on Rambam Sukkah 11:4 who suggests that Rambam doesn't hold of gud asik but, nonetheless, the top of the tel hamelaket is a reshut hayachid that extends upward. Chazon Ish 108:9 implies that there is no gud asik for the slope of the tel hamelaket.</ref>		#A slope that that has a height of 10 tefachim over a distance of 4 amot or less<ref>Sfat Emet (Shababt 100a s.v. amar rav)</ref> is considered a wall for enclosing a reshut hayachid.<ref>Gemara Shabbat 100a, Rambam Shabbat 14:16, Shulchan Aruch and Rama O.C. 363:36, Shulchan Aruch O.C. 362:2</ref> According to majority of poskim, this distance is measured along the slope and not the floor (Picture #1), however, a minority of poskim hold it is measured along the ground (Picture #2).<ref>Rabbenu Chananel (Shabbat 100b), Ritva (Shabbat 100a s.v. tel, Eruvin 19b s.v. tel), and Riaz (Eruvin 2:1:7) hold that 4 amot is measured along the slope, while Tosfot Zevachim (63a s.v kol) holds that 4 amot is measured along the ground. Goan Yakov (Eruvin 19b), Mishna Brurah 345:5, 363:154, Aruch Hashulchan 345:28, Maharalbach 19, and Netivot Shabbat 16:6 hold like Rabbenu Chananel. Mahalbach explains that this is also the view of Rashi Eruvin 19b and Rambam Shabbat 14:16. Markevet Hamishna explains Rambam like Tosfot. Sfat Emet Shabbat 100a says Rashi agrees with Rabbenu Chananel. (There Tosfot write that a slope of a triangle with height 9 and floor 20 is steeper than a tel hamelaket. According to Rabbenu Chananel it isn’t true.) if 4 amot is measured on the floor then the angle of the slope is arctan(10/24)=22.6 degrees. If 4 amot is measured on the slope then the angle of the slope is arcsin(10/24)=24.6 degrees.</ref> A tel hamelaket has the halacha of gud asik.<ref>Rashi Eruvin 15a s.v. gevoha, Machaneh Yisrael (12:16:5 p.293), Netivot Shabbat ch. 16 fnt. 19. See Rav Chaim Halevi on Rambam Sukkah 11:4 who suggests that Rambam doesn't hold of gud asik but, nonetheless, the top of the tel hamelaket is a reshut hayachid that extends upward. Chazon Ish 108:9 implies that there is no gud asik for the slope of the tel hamelaket.</ref>
	#A slope that is more gradual than 10 tefachim within 4 amot, such as 10 tefachim over 5 amot, is not considered a wall.<ref>Rashi Shabbat 100a s.v. tel writes that if the slope is more gradual than 10 tefachim within 4 amot it is like the ground of the reshut harabbim since people can walk over it easily. Taz 363:28 and Mishna Brurah 363:154 quote Rashi. Chazon Ish (65:70 s.v. achrei) suggests that an area that is raised up or lower 10 tefachim than the area next to it, it could be a reshut hayachid, since it is set off from the reshut harabbim even though the slope is more gradual than 10 amot within 4 amot. This is true on condition that people don't walk over the walls. For example, if there is a house with walls that are sloped more gradually than 10 amot within 4 amot, it is a reshut hayachid inside since people don't walk over the walls. His proof is Sukkah 19a. Netivot Shabbat ch. 6 fnt. 17 notes that the implication of the poskim is unlike this Chazon Ish.</ref>		#A slope that is more gradual than 10 tefachim within 4 amot, such as 10 tefachim over 5 amot, is not considered a wall.<ref>Rashi Shabbat 100a s.v. tel writes that if the slope is more gradual than 10 tefachim within 4 amot it is like the ground of the reshut harabbim since people can walk over it easily. Taz 363:28 and Mishna Brurah 363:154 quote Rashi. Chazon Ish (65:70 s.v. achrei) suggests that an area that is raised up or lower 10 tefachim than the area next to it, it could be a reshut hayachid, since it is set off from the reshut harabbim even though the slope is more gradual than 10 amot within 4 amot. This is true on condition that people don't walk over the walls. For example, if there is a house with walls that are sloped more gradually than 10 amot within 4 amot, it is a reshut hayachid inside since people don't walk over the walls. His proof is Sukkah 19a. Netivot Shabbat ch. 6 fnt. 17 notes that the implication of the poskim is unlike this Chazon Ish.</ref>
	#The slope is considered a wall where it reaches 10 tefachim within 4 amot. The top of the slope is where it is considered to be a the wall and not the bottom of the slope.<ref>Rashi Shabbat 100a s.v. tel and s.v. otto. Machaneh Yisrael (12:18 p. 294) writes that only the top of the slope where it reaches 10 tefachim within 4 amot is considered a wall and not the bottom of the slope.</ref>		#The slope is considered a wall where it reaches 10 tefachim within 4 amot. The top of the slope is where it is considered to be the wall and not the bottom of the slope.<ref>Rashi Shabbat 100a s.v. tel and s.v. otto. Machaneh Yisrael (12:18 p. 294) writes that only the top of the slope where it reaches 10 tefachim within 4 amot is considered a wall and not the bottom of the slope.</ref>
	#Once the slope is 10 tefachim high within 4 amot, the area that slopes above it is considered within the walls of a reshut hayachid.<ref>Maharshal (Shabbat 100a s.v. bdibur hamatchil tel) explains that Rashi holds that even the slope is also considered a reshut hayachid once the slope reaches 10 tefachim high within 4 amot of distance. Avnei Nezer OC 291:15 explains that there is gud asik on a tel hamelaket even on the slope once it is ten tefachim.</ref> Some argue that it isn't a reshut hayachid until the area flattens out on top.<ref>Chazon Ish 108:9. Tosfot Shabbat 5b s.v. kotel writes that a slanted wall which is less than 10 tefachim from the ground is considered like a reshut harabbim only if people place items on top of it. Tosfot implies that people didn't use the slanted wall, it would be considered a karmelit according to its dimensions. Ramban disagrees and argues that a slanted wall is like a straight wall and the side of it is considered airspace of the reshut harabbim. Rashba defends Tosfot by saying that the side of a wall is the airspace of a reshut harabbim, but a slanted wall is considered a new domain since there is a place upon it to place items. Chazon Ish applies this discussion to a slope of a tel hamelaket above 10 tefachim. According to Ramban, since it is like a wall, the surface is considered the airspace of the domain below. In practice it would be a makom patur since it is 10 tefachim above a reshut harabbim. Even though according to Tosfot it seems that the slope is considered a new domain and should be a reshut hayachid, Chazon Ish explains that isn't the case. Tosfot fundamentally agrees with Ramban, though he considers the sloped wall to be a new domain since no one can walk below it and can't be called airspace. However, above ten tefachim where walking below it is irrelevant Tosfot agrees with Ramban. Machaneh Yisrael (12:16:5 p. 293) rejects Chazon Ish's conclusion because it is against the Rashba and also Ritva Eruvin 90a. Machaneh Yisrael holds like Maharshal. Netivot Shabbat ch. 16 fnt. 19 quotes the dispute between Maharshal and Chazon Ish.</ref>		#Once the slope is 10 tefachim high within 4 amot, the area that slopes above it is considered within the walls of a reshut hayachid.<ref>Maharshal (Shabbat 100a s.v. bdibur hamatchil tel) explains that Rashi holds that even the slope is also considered a reshut hayachid once the slope reaches 10 tefachim high within 4 amot of distance. Avnei Nezer OC 291:15 explains that there is gud asik on a tel hamelaket even on the slope once it is ten tefachim.</ref> Some argue that it isn't a reshut hayachid until the area flattens out on top.<ref>Chazon Ish 108:9. Tosfot Shabbat 5b s.v. kotel writes that a slanted wall which is less than 10 tefachim from the ground is considered like a reshut harabbim only if people place items on top of it. Tosfot implies that people didn't use the slanted wall, it would be considered a karmelit according to its dimensions. Ramban disagrees and argues that a slanted wall is like a straight wall and the side of it is considered airspace of the reshut harabbim. Rashba defends Tosfot by saying that the side of a wall is the airspace of a reshut harabbim, but a slanted wall is considered a new domain since there is a place upon it to place items. Chazon Ish applies this discussion to a slope of a tel hamelaket above 10 tefachim. According to Ramban, since it is like a wall, the surface is considered the airspace of the domain below. In practice it would be a makom patur since it is 10 tefachim above a reshut harabbim. Even though according to Tosfot it seems that the slope is considered a new domain and should be a reshut hayachid, Chazon Ish explains that isn't the case. Tosfot fundamentally agrees with Ramban, though he considers the sloped wall to be a new domain since no one can walk below it and can't be called airspace. However, above ten tefachim where walking below it is irrelevant Tosfot agrees with Ramban. Machaneh Yisrael (12:16:5 p. 293) rejects Chazon Ish's conclusion because it is against the Rashba and also Ritva Eruvin 90a. Machaneh Yisrael holds like Maharshal. Netivot Shabbat ch. 16 fnt. 19 quotes the dispute between Maharshal and Chazon Ish.</ref>