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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 Rambam, according to most commentaries, and Tosfot, according to some, argue that the halacha follows Rabbanan. 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>Chatom Sofer 1:89 s.v. ma nishar, 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. </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 Rambam, according to most commentaries, and Tosfot, according to some, argue that the halacha follows Rabbanan. 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>Chatom Sofer 1:89 s.v. ma nishar, 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. </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. 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 and Chazon Ish 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. | ||
## If there are ''omed merubeh'' walls around a city, according to rabbanan, according to the Chazon Ish, the entire city is a reshut hayachid and a tzurat hapetach eruv works. Bet Efraim and Mishkenot Yakov dispute this understanding even in rabbanan. Rav Moshe Feinstein,<ref>Rav Moshe Feinstein (Igrot Moshe OC 5:28:3) explained that omed merubeh doesn't work to enclose a street if the walls, such as building walls, were made to allow public traffic to go through.</ref> Rav Aharon Kotler,<Ref>Mishnat Rebbe Aharon 6 explains that omed merubeh can't be constructed from different parts of houses and street walls because omed merubeh can't connect two walls that cross a reshut harabbim, or even a break more than 10 amot. </ref> and Rav Yisrael Belsky<Ref>Rav Belsky (Shulchan Halevi ch. 11) held that omed merubeh can't be made up of disparate pieces of a few houses, buildings, fences, etc since each of them are different entities and not seen as one omed merubeh wall.</ref> undermine Chazon Ish's position because walls constructed from buildings and other partitions with streets between them are considered ''omed merubeh''. | ## If there are ''omed merubeh'' walls around a city, according to rabbanan, according to the Chazon Ish, the entire city is a reshut hayachid and a tzurat hapetach eruv works.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=297 Chazon Ish OC 107:5] holds that omed merubeh is much better than pasi biraot and works mdeoritta even if there are gaps more than 10 amot mdeoritta.</ref> Bet Efraim and Mishkenot Yakov dispute this understanding even in rabbanan. Rav Moshe Feinstein,<ref>Rav Moshe Feinstein (Igrot Moshe OC 5:28:3) explained that omed merubeh doesn't work to enclose a street if the walls, such as building walls, were made to allow public traffic to go through.</ref> Rav Aharon Kotler,<Ref>Mishnat Rebbe Aharon 6 explains that omed merubeh can't be constructed from different parts of houses and street walls because omed merubeh can't connect two walls that cross a reshut harabbim, or even a break more than 10 amot. </ref> and Rav Yisrael Belsky<Ref>Rav Belsky (Shulchan Halevi ch. 11) held that omed merubeh can't be made up of disparate pieces of a few houses, buildings, fences, etc since each of them are different entities and not seen as one omed merubeh wall.</ref> undermine Chazon Ish's position because walls constructed from buildings and other partitions with streets between them are considered ''omed merubeh''. | ||
## If an eruv is made completely of tzurot hapetach, according to the rabbanan, according to the Mishna Brurah,<ref>Biur Halacha 364:2 s.v. vachar</ref> the eruv is valid mdeoritta.<ref>[http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] collects several achronim who think that tzurat hapetach works to enclose a reshut harabbim mdeoritta: Pri Megadim (Rosh Yosef Shabbat 6b), Shulchan Aruch Harav 364:4, Rav Chaim Volozhin (Nishmat Chaim), Geon Yakov (Eruvin 11a), Tzemech Tzedek (end of ch. 5), Eshel Avraham 345), Yeshuot Malko (OC 21), Avnei Nezer 273:16, 279:2, 289:2, Aruch Hashulchan 364:1, and Levush Mordechai OC 4.</ref> Mishkenot Yakov,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=127 Mishkenot Yakov OC 121 s.v. vgam]. In [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=129 Mishkenot Yakov OC 121 s.v. vyesh] he quotes that Rashi, Bartenura, Rif, Rosh, Baal Hamoer, Ramban, Rabbenu Efraim, Ritva, Smag, Smak, Raavan, Ri, Maharam, Rashba, Rivash, Ran, Tur, and Shulchan Aruch who hold that to enclose a reshut harabbim doors that close are necessary.</ref> Bet Efraim,<ref>Bet Efraim 27 s.v. v'ata avo</ref> Rav Moshe Feinstein,<Ref>Igrot Moshe OC 1:139 requires doors where there is a reshut harabbim or even a karmelit with a lot of people traveling.</ref> and Chazon Ish<ref>Chazon Ish OC 74:4</ref> argue even within rabbanan. | ## If an eruv is made completely of tzurot hapetach, according to the rabbanan, according to the Mishna Brurah,<ref>Biur Halacha 364:2 s.v. vachar</ref> the eruv is valid mdeoritta.<ref>[http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] collects several achronim who think that tzurat hapetach works to enclose a reshut harabbim mdeoritta: Pri Megadim (Rosh Yosef Shabbat 6b), Shulchan Aruch Harav 364:4, Rav Chaim Volozhin (Nishmat Chaim), Geon Yakov (Eruvin 11a), Tzemech Tzedek (end of ch. 5), Eshel Avraham 345), Yeshuot Malko (OC 21), Avnei Nezer 273:16, 279:2, 289:2, Aruch Hashulchan 364:1, and Levush Mordechai OC 4.</ref> Mishkenot Yakov,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=127 Mishkenot Yakov OC 121 s.v. vgam]. In [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=129 Mishkenot Yakov OC 121 s.v. vyesh] he quotes that Rashi, Bartenura, Rif, Rosh, Baal Hamoer, Ramban, Rabbenu Efraim, Ritva, Smag, Smak, Raavan, Ri, Maharam, Rashba, Rivash, Ran, Tur, and Shulchan Aruch who hold that to enclose a reshut harabbim doors that close are necessary.</ref> Bet Efraim,<ref>Bet Efraim 27 s.v. v'ata avo</ref> Rav Moshe Feinstein,<Ref>Igrot Moshe OC 1:139 requires doors where there is a reshut harabbim or even a karmelit with a lot of people traveling.</ref> and Chazon Ish<ref>Chazon Ish OC 74:4</ref> argue even within rabbanan. | ||
