(א) יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין:
(1) The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.
וּמְנָא תֵּימְרָא דְּחָיְישִׁינַן לַחֲשָׁד? — דְּתַנְיָא אָמַר רַבִּי שִׁמְעוֹן: בִּשְׁבִיל אַרְבָּעָה דְּבָרִים אָמְרָה תּוֹרָה לְהַנִּיחַ פֵּיאָה בְּסוֹף שָׂדֵהוּ: מִפְּנֵי גֶּזֶל עֲנִיִּים, וּמִפְּנֵי בִּיטּוּל עֲנִיִּים, וּמִפְּנֵי הַחֲשָׁד, וּמִשּׁוּם ״בַּל תְּכַלֶּה״. מִפְּנֵי גֶּזֶל עֲנִיִּים — שֶׁלֹּא יִרְאֶה בַּעַל הַבַּיִת שָׁעָה פְּנוּיָיה וְיֹאמַר לִקְרוֹבוֹ עָנִי: ״הֲרֵי זוֹ פֵּאָה״.
And from where do you say that we are concerned about suspicion? As it was taught in a Tosefta that Rabbi Shimon said: On account of four things the Torah said that one should leave pe’a, crops for the poor in the corner of his field, specifically at the end of his field. Only after one has cut virtually the entire field should he leave an uncut corner for the poor. He should not designate an area for pe’a in the middle of the field in the course of cutting the field. The reasons for this ruling are: Due to robbing the poor, and due to causing the poor to be idle, and due to suspicion, and due to the verse: “You shall not wholly reap the corner of your field” (Leviticus 23:22). The Gemara explains: Due to robbing the poor; so that the owner of the house will not see a time when the field is unoccupied and there are no poor people in the area. If he could designate pe’a as he wished, there is room to suspect that he might say to his poor relative: This is pe’a, in the place and at the time that he chooses. He would thereby conceal the fact that there is pe’a in his field from other poor people. The result would be that, for all intents and purposes, he robbed pe’a from those with whom he did not share the information.
(ד) וּמִדִּבְרֵי סוֹפְרִים לְהִתְעַנּוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר עַד שֶׁיְּרֻחֲמוּ מִן הַשָּׁמַיִם. וּבִימֵי הַתַּעֲנִיּוֹת הָאֵלּוּ זוֹעֲקִין בִּתְפִלּוֹת וּמִתְחַנְּנִים וּמְרִיעִין בַּחֲצוֹצְרוֹת בִּלְבַד. וְאִם הָיוּ בַּמִּקְדָּשׁ מְרִיעִין בַּחֲצוֹצְרוֹת וּבְשׁוֹפָר. הַשּׁוֹפָר מְקַצֵּר וְהַחֲצוֹצְרוֹת מַאֲרִיכוֹת. שֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת. וְאֵין תּוֹקְעִין בַּחֲצוֹצְרוֹת וְשׁוֹפָר כְּאֶחָד אֶלָּא בַּמִּקְדָּשׁ שֶׁנֶּאֱמַר (תהילים צח ו) "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה'":
(4) And it is (a rabbinic commandment) from the words of the Scribes to fast for each trouble that comes upon the community until they are granted mercy from the Heavens. And on these fast days, we yell out with prayers and supplicate and sound only the trumpets. And if they were in the Temple, they would sound trumpets and the shofar. The shofar blows short and the trumpets blow long, since the commandment of the day is with trumpets. And we only blow with the trumpets and the shofar at the same time in the Temple, as it is stated (Psalms 78:6), "With trumpets and the blast of the horn raise a shout before the Lord, the King."
שְׁנֵי יִשְׂרְאֵלִים אוֹ יוֹתֵר הַדָּרִים בֶּחָצֵר אַחַת, כָּל אֶחָד בְּחֶדֶר בִּפְנֵי עַצְמוֹ, אָסוּר לְטַלְטֵל לֹא מִן הַבָּתִים לֶחָצֵר, וְלֹא מִן הֶחָצֵר לַבָּתִים וְלֹא מִבַּיִת לְבָיִת. וַאֲפִלּוּ בְּלֹא דֶּרֶךְ הֶחָצֵר, כְּגוֹן שֶׁיֵּשׁ פֶּתַח אוֹ חַלּוֹן בֵּין בֵּיתוֹ שֶׁל זֶה לְבֵיתוֹ שֶׁל זֶה, אֲסוּרִין לְטַלְטֵל דֶּרֶךְ שָׁם (עַיֵּן מגן אברהם סִימָן שס"ו סָעִיף קטן א). וּמִצְוָה עֲלֵיהֶם לַעֲשׂוֹת עֵרוּבֵי חֲצֵרוֹת, שֶׁלֹּא יָבֹאוּ לִידֵי מִכְשׁוֹל (שס"ו).
Introductory Remarks to Chapter 94
Houses usually were arranged in this fashion with endless variations:Throughout these halachos, when reference is made to people living in a courtyard, it means people living in the houses that open to the courtyard. In order to carry from the houses into the courtyard, all residents had to join in making an eiruv. This is a rabbinical ordinance instituted by King Solomon and his Court. Sometimes courtyards were adjoining each other, having only one exit to the street, (as illustrated):and sometimes each courtyard had its own exit to the street. There are halachos of eiruv pertaining to such situations. When the halachah refers to an alley, it denotes an area into which two or more courtyards exit. See illustration.In order to carry in the alley, many requirements must be fulfilled. The halachos are complex and not discussed in the Kitzur Shulchan Aruch. However, mention is made of partnership in the alley. This is achieved when all the inhabitants of the courtyard that exit into the alley jointly make a special eiruv, the details of which are not discussed in the Kitzur Shulchan Aruch, but at times will be referred to in the footnotes.
Two or more Jews who reside in one courtyard, each living in his own apartment, are forbidden to carry1This is a Rabbinic decree enacted by King Solomon and his Court for fear that a person will carry out from a private domain to a public domain. [Tur 366] See Maseches Eiruvin 21a; Rambam, Eiruvin 1: 2 and Bach 366—Rav Hai Gaon. from the house into the courtyard, or from the courtyard into the house. It is also forbidden to carry from2A common application of this rule is that it is forbidden to carry from your apartment into the hall of the apartment building if there is another Jew living in that building, unless you make an eiruv chatzeiros. one house into the other, even without passing through the courtyard, as for example, when there is a door or a window between one house and the other house.3Even through a non-Jew except for a mitzvah or for indispensable Shabbos needs. [Avkas Rochel (29)] It is a mitzvah for them to make an eiruvei chatzeiros, so that they do not fall into transgression.4I.e. of carrying from a private domain to a public domain.
Houses usually were arranged in this fashion with endless variations:Throughout these halachos, when reference is made to people living in a courtyard, it means people living in the houses that open to the courtyard. In order to carry from the houses into the courtyard, all residents had to join in making an eiruv. This is a rabbinical ordinance instituted by King Solomon and his Court. Sometimes courtyards were adjoining each other, having only one exit to the street, (as illustrated):and sometimes each courtyard had its own exit to the street. There are halachos of eiruv pertaining to such situations. When the halachah refers to an alley, it denotes an area into which two or more courtyards exit. See illustration.In order to carry in the alley, many requirements must be fulfilled. The halachos are complex and not discussed in the Kitzur Shulchan Aruch. However, mention is made of partnership in the alley. This is achieved when all the inhabitants of the courtyard that exit into the alley jointly make a special eiruv, the details of which are not discussed in the Kitzur Shulchan Aruch, but at times will be referred to in the footnotes.
Two or more Jews who reside in one courtyard, each living in his own apartment, are forbidden to carry1This is a Rabbinic decree enacted by King Solomon and his Court for fear that a person will carry out from a private domain to a public domain. [Tur 366] See Maseches Eiruvin 21a; Rambam, Eiruvin 1: 2 and Bach 366—Rav Hai Gaon. from the house into the courtyard, or from the courtyard into the house. It is also forbidden to carry from2A common application of this rule is that it is forbidden to carry from your apartment into the hall of the apartment building if there is another Jew living in that building, unless you make an eiruv chatzeiros. one house into the other, even without passing through the courtyard, as for example, when there is a door or a window between one house and the other house.3Even through a non-Jew except for a mitzvah or for indispensable Shabbos needs. [Avkas Rochel (29)] It is a mitzvah for them to make an eiruvei chatzeiros, so that they do not fall into transgression.4I.e. of carrying from a private domain to a public domain.
בְּעָא מִינֵּיהּ רַב מֵרַבִּי: הִטְעִינוֹ חֲבֵירוֹ אוֹכָלִין וּמַשְׁקִין, וְהוֹצִיאָן לַחוּץ, מַהוּ? עֲקִירַת גּוּפוֹ כַּעֲקִירַת חֵפֶץ מִמְּקוֹמוֹ דָּמֵי, וּמִיחַיַּיב, אוֹ דִילְמָא לָא? אֲמַר לֵיהּ: חַיָּיב, וְאֵינוֹ דּוֹמֶה לְיָדוֹ. מַאי טַעְמָא? — גּוּפוֹ נָיַיח, יָדוֹ לָא נָיַיח.
Rav raised a dilemma before Rabbi Yehuda HaNasi: One whom another person loaded with food and drink on his back in the private domain on Shabbat, and he carried them out while they were still on his back, what is the halakha with regard to the prohibition of carrying out on Shabbat? Clearly, one who lifts an object with his hand in the private domain, and carries it out into the public domain is liable, as he performed the complete act of carrying out. However, in the case of one who is laden with an object; is moving his body from its place in the private domain considered like lifting the object itself from its place? In that case, he would be liable. Or, perhaps it is not considered like lifting the object from its place, and therefore he would not be liable. Rabbi Yehuda HaNasi said to him: He is liable, and it is not similar to the halakha of one who had an object placed in his hand and carried it out to the public domain, with regard to which we learned in the mishna that he is not liable by Torah law. What is the reason for the distinction between these two apparently similar cases? His body is at rest, in a defined place. However, his hand is not at rest. Since a hand is not generally fixed in one place, moving it and even transferring it to a different domain without a bona fide act of lifting is not considered lifting. However, the body is generally fixed in one place. Moving it from its place is considered lifting in terms of Shabbat, and he is liable for doing so.
וְלַחֲשׁוֹב נָמֵי מִדְבָּר, דְּהָא תַּנְיָא: אֵיזוֹ הִיא רְשׁוּת הָרַבִּים? — סְרַטְיָא וּפְלַטְיָא גְּדוֹלָה, וּמְבוֹאוֹת הַמְפוּלָּשִׁין, וְהַמִּדְבָּר! אָמַר אַבָּיֵי: לָא קַשְׁיָא, כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בַּמִּדְבָּר. כָּאן בִּזְמַן הַזֶּה.
With regard to the places characterized as the public domain, the Gemara asks: And include the desert among the places considered a public domain? Wasn’t it taught in a different baraita: What is the public domain? A main street, and a large plaza, and open alleyways, and the desert?Abaye said: This is not difficult, as here, where it enumerated the desert among the public domains, it refers to the time when Israel was dwelling in the desert, and it was an area frequented by the multitudes. And here, where the desert was not enumerated among the public domains, refers to this time, when multitudes do not congregate there.
אַרְבַּע רְשֻׁיּוֹת לְשַׁבָּת, רְשׁוּת הַיָּחִיד, רְשׁוּת הָרַבִּים, כַּרְמְלִית, וּמְקוֹם פְּטוֹר. וּנְבָאֵר קְצָת מֵהֶן בִּקְצָרָה. אֵיזֶה רְשׁוּת הַיָּחִיד. מָקוֹם שֶׁהוּא לְכָל הַפָּחוֹת אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים, (שֶׁזֶּהוּ מָקוֹם חָשׁוּב שֶׁרָאוּי לְהִשְׁתַּמֵּשׁ בּוֹ), וּמֻקָּף בִּמְחִיצוֹת גְּבוֹהוֹת לְכָל הַפָּחוֹת עֲשָׂרָה טְפָחִים (אֲפִלּוּ אֵינָן שְׁלֵמוֹת לְגַמְרֵי). וְחָרִיץ עָמֹק עֲשָׂרָה טְפָחִים וְרָחָב אַרְבָּעָה טְפָחִים, גַּם כֵּן דִּינוֹ כִּמְחִיצָה (עַיֵן חֲכָם צְבִי סִימָן ה'). וְכֵן בּוֹר שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה עַל אַרְבָּעָה, וְכֵן תֵּל שֶׁהוּא גָּבוֹהַּ וְרָחָב אַרְבָּעָה עַל אַרְבָּעָה. וַאֲפִלּוּ כְּלִי, כְּגוֹן תֵּבָה, אִם גָּבוֹהָה עֲשָׂרָה אוֹ חָבִית שֶׁהִיא עֲגֻלָּה וְיֵשׁ בָּהּ לְרַבֵּעַ אַרְבָּעָה עַל אַרְבָּעָה, כָּל אֵלּוּ אֲפִלּוּ הֵן בִּרְשׁוּת הָרַבִּים אוֹ בְּכַרְמֵלִית, הֲרֵי הֵן נֶחְלָקוֹת לְעַצְמָן וְהֵן רְשׁוּת הַיָּחִיד. וַאֲוִיר רְשׁוּת הַיָּחִיד הוּא רְשׁוּת הַיָּחִיד עַד לָרָקִיעַ. וְהַמְּחִיצוֹת עַצְמָן שֶׁהֵן מַקִּיפוֹת לִרְשׁוּת הַיָּחִיד עַל גַּבֵּיהֶן גַּם כֵּן דִּין רְשׁוּת הַיָּחִיד לָהֶן. וְהַחוֹרִים שֶׁבַּמְּחִיצוֹת שֶׁכְּלַפֵּי רְשׁוּת הַיָּחִיד, אֲפִלּוּ הֵן מְפֻלָּשִׁים מֵעֵבֶר לְעֵבֶר, כֵּיוָן שֶׁיְכוֹלִין לְהִשְׁתַּמֵּשׁ בָּהֶן בִּרְשׁוּת הַיָּחִיד, הֲרֵי הֵן בְּטֵלִין אֶצְלָהּ וְנֶחְשָׁבִים כִּרְשׁוּת הַיָּחִיד. (וְאִם הֵם רַק כְּלַפֵּי חוּץ, יִתְבָּאֵר בְּסָּעִיף שֶׁלְּאַחַר זֶה). אֵיזוֹהִי רְשׁוּת הָרַבִּים. רְחוֹבוֹת וּשְׁוָקִים שֶׁהֵן שֵׁשׁ עֶשְׂרֵה אַמָּה עַל שֵׁשׁ עֶשְׂרֵה אַמָּה, שֶׁכֵּן הָיָה רֹחַב הַדֶּרֶךְ בְּמַחֲנֶה לְוִיָּה שֶׁבַּמִּדְבָּר. וְכֵן דְּרָכִים שֶׁעוֹבְרִין בָּהֶם מֵעִיר לְעִיר וּרְחָבִים שֵׁשׁ עֶשְׂרֵה אַמָּה, הֲרֵי הֵן רְשׁוּת הָרַבִּים. וְכָל דָּבָר שֶׁהוּא בִּרְשׁוּת הָרַבִּים, אִם אֵינוֹ גָּבוֹהַּ שְׁלשָׁה טְפָחִים מִן הַקַּרְקַע, אֲפִלּוּ הוּא קוֹצִים אוֹ צוֹאָה שֶׁאֵין רַבִּים דּוֹרְסִים עֲלֵיהֶם, מִכָּל מָקוֹם בָּטֵל הוּא לְגַבֵּי הַקַּרְקַע וַהֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. וְכֵן גוּמָּא בִּרְשׁוּת הָרַבִּים, אִם אֵינָהּ עֲמֻקָּה שְׁלשָׁה טְפָחִים, הֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. וְהַחוֹרִים שֶׁבַּכְּתָלִים כְּלַפֵּי רְשׁוּת הָרַבִּים וְאֵינָם מְפֻלָּשִׁים לְפָנִים לִרְשׁוּת הַיָּחִיד, אִם הֵם נְמוּכִים מִשְּׁלֹשָׁה טְפָחִים לַקַּרְקַע, בְּטֵלֵי לְגַבֵּי רְשׁוּת הָרַבִּים, וַהֲרֵי הֵן כִּרְשׁוּת הָרַבִּים. וְאִם הֵן לְמַעְלָה מִשְּׁלֹשָׁה טְפָחִים נִדּוֹנִין לְפִי מִדּוֹתֵיהֶן, אִם יֵשׁ בָּהֶם אַרְבָּעָה עַל אַרְבָּעָה וְהֵם לְמַטָּה מֵעֲשָׂרָה טְפָחִים, הֲרֵי הוּא כַּרְמְלִית. וּלְמַעְלָה מֵעֲשָׂרָה טְפָחִים, הֲוֵי רְשׁוּת הַיָּחִיד. וְאִם אֵין בָּהֶם אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי הֵם מְקוֹם פְּטוּר, בֵּין שֶׁהֵם לְמַעְלָה מֵעֲשָׂרָה בֵּין שֶׁהֵם לְמַטָּה מֵעֲשָׂרָה. הַמְּבוֹאוֹת שֶׁנִּכְנָסִין לִרְשׁוּת הָרַבִּים, לִפְעָמִים הֵן רְשׁוּת הָרַבִּים וְלִפְעָמִים הֵן כַּרְמְלִית, וְיֵשׁ בָּזֶה הַרְבֵּה חִלּוּקֵי דִּינִים. יֵשׁ אוֹמְרִים, שֶׁכָּל שֶׁאֵין שִׁשִּׁים רִבּוֹא אֲנָשִׁים עוֹבְרִים בּוֹ בְּכָל יוֹם כְּדִגְלֵי מִדְבָּר, אֵינוֹ רְשׁוּת הָרַבִּים אֶלָּא כַּרְמְלִית. וְלָכֵן בַּזְּמַן הַזֶּה, אֵין לָנוּ רְשׁוּת הָרַבִּים. וְכָל יְרֵא שָׁמַיִם יַחְמִיר לְעַצְמוֹ. אֵיזֶהוּ כַּרְמְלִית. מָקוֹם שֶׁאֵין הִלּוּךְ לְרַבִּים, וְגַם אֵינוֹ מֻקָּף בִּמְחִיצּוֹת כָּרָאוּי, כְּגוֹן הַשָּׂדוֹת וְנָהָר שֶׁהוּא עָמֹק לְכָל הַפָּחוֹת עֲשָׂרָה טְפָחִים וְרָחָב לְכָל הַפָּחוֹת אַרְבָּעָה טְפָחִים. וּמְבוֹאוֹת שֶׁיֵּשׁ לָהֶן שָׁלֹשׁ מְחִצּוֹת, וְאִצְטְוָנִית (הוּא מָקוֹם שֶׁלִּפְנֵי הַחֲנֻיּוֹת שֶׁהַסּוֹחֲרִים יוֹשְׁבִים), וְאִיצְטַבָּא (הוּא מָקוֹם שֶׁמַּנִּיחִים עָלָיו פְּרַקְמַטְיָא) שֶׁלִּפְנֵי הָעַמּוּדִים בִּרְשׁוּת הָרַבִּים, וְהִיא רְחָבָה אַרְבָּעָה וּגְבוֹהָה שְׁלשָׁה טְפָחִים אוֹ יוֹתֵר עַד עֲשָׂרָה טְפָחִים. וְכֵן מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה מֻקָּף בִּמְחִצּוֹת שֶׁאֵינָן גְּבוֹהוֹת עֲשָׂרָה, וְתֵל שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְגָבוֹהַּ מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה, וּבוֹר שֶׁהוּא אַרְבָּעָה עַל אַרְבָּעָה וְעָמֹק מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה, וְעוֹד יֵשׁ הַרְבֵּה שֶׁהֵן כַּרְמְלִית. (וּלְשׁוֹן כַּרְמְלִית הוּא לְשׁוֹן רַךְ מָל, פֵּרוּשׁ לֹא לַח וְלֹא יָבֵשׁ, אֶלָּא בֵּינוֹנִי. הָכָא נַמִּי לֹא רְשׁוּת הַיָּחִיד, לְפִי שֶׁאֵין לוֹ מְחִצּוֹת כָּרָאוּי. וְגַם לֹא רְשׁוּת הָרַבִּים, לְפִי שֶׁאֵין רַבִּים הוֹלְכִים שָׁם) (שמה שנו). אֵיזֶהוּ מְקוֹם פְּטוֹר. כָּל מָקוֹם בִּרְשׁוּת הָרַבִּים שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְהוּא גָּבוֹהַּ מִשְּׁלֹשָׁה וּלְמַעְלָה, אוֹ בּוֹר שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְעָמֹק מִשְּׁלֹשָׁה לְמַטָּה, וְכֵן מָקוֹם שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וּמֻקָּף בִּמְחִצּוֹת מִשְּׁלֹשָׁה וּלְמָעְלָה. וְכָל אֵלּוּ דַּוְקָא כְּשֶׁהֵן בִּרְשׁוּת הָרַבִּים הֵן מְקוֹם פְּטוֹר. אֲבָל אִם הֵן בְּכַרְמְלִית, הֲרֵי הֵן גַּם כֵּן כַּרְמְלִית (שמ"ה).
There are four classes of domains with regard to the laws of Shabbos: private domain, public domain, karmelis and makom petur. We shall explain them briefly. What is a private domain? It is a place that is at least four tefachim1See Glossary. by four tefachim (which is sufficiently significant to be of use) and is surrounded by partitions2The thickness of the walls is not included. [Mishnah Berurah (345: 3)—Acharonim] at least ten tefachim high (even if the partitions are not complete). A trench, ten tefachim deep and four tefachim wide, has the same halachah as a partition.3See Shulchan Aruch (345: 11). Similarly, the same is true of a hole4The walls of a private domain have to be visible. If a hole is filled with water it is a private domain, but if it is filled with fruit, etc., it is not (even if you intend to remove the fruit). Magein Avraham (345: 10) See Mishnah Berurah (345: 41). If the water freezes, see Magein Avraham 363: 31 and Chayei Adam 47: 5. ten [tefachim] deep, and four tefachim by four tefachim wide, and also a mound ten tefachim high and four tefachim by four tefachim wide. Even a vessel such as a box, if it is ten [tefachim] high, or a round barrel that is large enough to circumscribe a four by four square; all of these, even if they are in a public domain or in a karmelis,5See footnote 12. are considered separate premises of their own and constitute a private domain. The open space over a private domain is considered a private domain until the sky.6Maseches Shabbos 7a. The tops of the walls that surround a private domain, are also considered a private domain. If there are holes in the walls on the side facing a private domain, even if they run through from side to side,7To a public domain. See Chayei Adam 47: 7. since they can be used from the private domain, they are insignificant in comparison to the wall [and therefore] are considered as a private domain. (When the holes are only on the outside of the wall, this will be explained in the following paragraph.) What is a public domain? Streets and market squares that measure sixteen amos8See Glossary. by sixteen amos are considered public domains, for this was the width of the road in the camp of the Levites in the desert.9See Maseches Shabbos 99a. And highways by which people travel from city to city that are sixteen amos wide are [also] public domain. Anything in a public domain that is less than three tefachim above the ground, even thorns or dung on which most people do not step, is nevertheless insignificant when compared to the ground, and is considered part of a public domain.10See Maseches Shabbos 7, Shulchan Aruch 345: 10–11. Likewise, a ditch in a public domain; that is less than three tefachim deep, is considered public domain. The holes in the walls facing a public domain that do not run through to a private domain, and are lower than three tefachim from the ground, are insignificant compared to the public domain, and are considered public domain. However, if they are higher than three tefachim [from the ground], we must consider them according to their dimensions.11Shulchan Aruch 345: 13. If the hole measures four by four tefachim but is lower than ten tefachim, it is considered a karmelis;12Karmelis is defined as an area which cannot be classified either as private or as public domain. See paragraph 4. if it is higher than ten tefachim, it is a private domain. If it is less than four by four tefachim it is a makom petur,13Makom petur, as an exempted area. See paragraph 5. whether it is above ten tefachim or below ten tefachim [from the ground]. Alleys that lead into a public domain are sometimes regarded as public domain and sometimes as karmelis. This involves many intricate halachic details.14See Shulchan Aruch 345: 8–9. Some authorities say,15See Shulchan Aruch 345: 7 [Bahag, Rashi (Maseches Eruvin 6) Rosh, Smag etc.] that any place through which fewer than 600, 000 people16Some say that this applies only to a city, but that major intercity highways are considered public domain even when there are not 600, 000 passers-by, even according to Rashi. [Maharsham Vol. 3, 188, Yeshuos Malka (Orach Chaim Resp. 26)] pass daily,17Including non-Jews. [Beis Meir (Maseches Eruvin 6b) and Eishel Avraham (Batchutch) 345—poskim.] as was the number of Jews in the desert,18During their forty years of wandering through the Sinai desert en route to Eretz Yisrael. is not a public domain, but is regarded as a karmelis.19See footnote 12. Therefore, nowadays, we have no public domain.20Almost none in the city, excluding large cities which are numerous nowadays. See footnotes 16 and 21. Every God-fearing person should follow the more stringent view.21The Rif, Rambam, Ramban, Rashba etc. do not require that 600, 000 people pass by in order to make a public domain. What is a karmelis? It is any place that is not a public thoroughfare, and is not properly surrounded by partitions such as a field; or a stream that is no less than ten tefachim deep and no less than four tefachim wide; and alleys that have three22Rema 345: 14—Tur, Rambam. See Beis Yosef. partitions. Also an itztavanis, (which is a place in front of shops where merchants sit) or an itztaba, (a stand on which merchandise is placed,) in front of the pillars in the public domain, and [the itztaba] is four tefachim wide and from three tefachim to ten tefachim high. Also a place that measures four [tefachim] square, and is surrounded by partitions that are less than ten [tefachim] high; and a mound that measures four [tefachim] square and from three to ten [tefachim] high; and a pit that measures four [tefachim] square and is from three to ten [tefachim] deep. There are also many other examples of karmelis. (The word karmelis is a composite of rach and mol, which means, neither wet nor dry,23Tosafos (Maseches Shabbos 6b). Also see Rashi (Maseches Shabbos 3b). but in between. The same applies in this case; it is neither a private domain, because it does not have proper walls, nor is it public domain, because not many walk there.) What is a mekom petur? It is any place in a public domain that does not measure four [tefachim] square and is more than three [tefachim] high; or a pit that is not four [tefachim] square and is deeper than three [tefachim] ; and a place that does not measure four [tefachim] square but is surrounded by partitions of three or more [tefachim] high.24Shulchan Aruch 345: 19. All these places [are exempt] only when they are in a public domain, [for then] they are considered a mekom petur. But when they are in a karmelis, they are also considered part of karmelis.
רַבִּי יְהוּדָה אוֹמֵר: ״הַמָּקוֹם יְרַחֵם עָלֶיךָ וְעַל חוֹלֵי יִשְׂרָאֵל״. רַבִּי יוֹסֵי אוֹמֵר: ״הַמָּקוֹם יְרַחֵם עָלֶיךָ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל״. שֶׁבְנָא אִישׁ יְרוּשָׁלַיִם, בִּכְנִיסָתוֹ אוֹמֵר: ״שָׁלוֹם״, וּבִיצִיאָתוֹ אוֹמֵר: ״שַׁבָּת הִיא מִלִּזְעוֹק וּרְפוּאָה קְרוֹבָה לָבֹא, וְרַחֲמָיו מְרוּבִּין, וְשִׁבְתוּ בְּשָׁלוֹם״. כְּמַאן אָזְלָא הָא דְּאָמַר רַבִּי חֲנִינָא: מִי שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ צָרִיךְ שֶׁיְּעָרְבֶנּוּ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל? כְּמַאן — כְּרַבִּי יוֹסֵי.
Rabbi Yehuda says that it is appropriate to say: May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says that it is appropriate to say: May the Omnipresent have compassion upon you among the sick people of Israel, thereby including this sick person within the community of Israel. When Shevna of Jerusalem would visit a sick person on Shabbat, upon entering, he would say shalom. And when he exited he would say: It is Shabbat when one is prohibited to cry out, and healing is soon to come, and His compassion is abundant, and rest on Shabbat in peace. The Gemara asks: In accordance with whose opinion is the halakha that Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel in his prayer? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei.
דְּאָמַר רַב עָנָן אָמַר רַב: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹעֵד אֶת הַחוֹלֶה? — שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. תַּנְיָא נָמֵי הָכִי: הַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה לֹא יֵשֵׁב לֹא עַל גַּבֵּי מִטָּה וְלֹא עַל גַּבֵּי כִּסֵּא, אֶלָּא מִתְעַטֵּף וְיוֹשֵׁב לְפָנָיו, מִפְּנֵי שֶׁשְּׁכִינָה לְמַעְלָה מִמְּרַאֲשׁוֹתָיו שֶׁל חוֹלֶה, שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. וְאָמַר רָבָא אָמַר רָבִין: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא זָן אֶת הַחוֹלֶה? — שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״.
As Rav Anan said that Rav said: From where is it derived that the Divine Presence cares for and aids the sick person? As it is stated: “God will support him on the bed of illness” (Psalms 41:4). The Gemara comments: That was also taught in a baraita: One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself in his prayer shawl with trepidation and awe, and sit before the sick person below him, as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” and he must treat the Divine Presence with deference. On a similar note, Rava said that Ravin said: From where is it derived that the Holy One, Blessed be He, feeds the sick person during his illness? As it is stated: “God will support him on the bed of illness.”