## Kitzur Shulchan Arukh Siman 82

###### Kitzur Shulchan Arukh 82:1
[Kitzur Shulchan Arukh 82:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:1)

בִּרְשׁוּת הָרַבִּים וּבְכַרְמְלִית אָסוּר לְטַלְטֵל שׁוּם דָּבָר אַרְבַּע אַמוֹת, בֵּין לָשֵּׂאת אוֹתוֹ בֵּין לִזְרוֹק אוֹתוֹ בֵּין לְהוֹשִׁיט אוֹתוֹ. וּלְטַלְטְלוֹ אֵיזֶה פְּעָמִים פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת, גַּם כֵּן אָסוּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to move anything a distance of¹ referred to is the distance from the elbow to the tip of the middle finger. Each person measures this according to his own *amah*. See *Shulchan Aruch* 349: 1. four *amos*², but the diagonal of a 4-*amah* square, i.e., 5. 6 *amos*. (*Shulchan Aruch* 349: 2] Also see *Mishnah Berurah*. in a public domain or in a *karmelis* whether by carrying, throwing it, or handing it over. Even carrying [an object] a little at a time a distance of less than four *amos*³ is forbidden only if the total distance adds up to four *amos*. However, carrying a total distance of less than four *amos* is permitted. [*Rambam, Tur, Shulchan Aruch, Mishnah Berurah*] is also forbidden.

footnotes:
¹ The amah
² Not four amos
³ Carrying an object in intervals of less than four amos


###### Kitzur Shulchan Arukh 82:2
[Kitzur Shulchan Arukh 82:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:2)

אָסוּר לָשֵּׂאת אוֹ לִזְרוֹק אוֹ לְהוֹשִׁיט שׁוּם דָּבָר מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ לְכַרְמְלִית, וְכֵן מֵרְשׁוּת הָרַבִּים אוֹ מִכַּרְמְלִית לִרְשׁוּת הַיָּחִיד, וְכֵן מֵרְשׁוּת הָרַבִּים לְכַרְמְלִית אוֹ מִכַּרְמְלִית לִרְשׁוּת הָרַבִּים. אֲבָל מְקוֹם פְּטוֹר מֻתָּר לְהוֹצִיא וּלְהַכְנִיס מִמֶּנּוּ לִרְשׁוּת הַיָּחִיד וְלִרְשׁוּת הָרַבִּים וּלְכַרְמְלִית וּמֵהֶם לְתוֹכוֹ, וּבִלְבַד שֶׁלֹּא יְטַלְטֵל אֶת הַחֵפֶץ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים אוֹ בְּכַרְמְלִית. וּלְפִי שֶׁיֵּשׁ הַרְבֵּה חִלּוּקִים מַהִי רְשׁוּת הָרַבִּים וּמַהִי כַּרְמְלִית וּמַהִי רְשׁוּת הַיָּחִיד, (מִלְבַד אֵלּוּ שֶׁכָּתַבְנוּ בַּסִּימָן שֶׁלִּפְנֵי זֶה), לָכֵן בְּעִיר שֶׁאֵינָהּ מְתֻקֶּנֶת בְּעֵרוּבִין, מִי שֶׁאֵינוֹ בָּקִי, צָרִיךְ לִזָּהֵר שֶׁלֹּא לְטַלְטֵל שׁוּם חֵפֶץ מִמָּקוֹם שֶׁהוּא מֻנָּח לְמָּקוֹם הֶחָלוּק מִמֶּנּוּ, כִּי אִם בִּמְקוֹמוֹת שֶׁהַהֶתֵּר בָּרוּר לוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to carry, to throw, or to hand over anything from a private to a public domain or to a *karmelis;* or [to carry] from a public domain or from a *karmelis* to a private domain. It is likewise [forbidden to carry] from a public domain to a *karmelis*, or from a *karmelis* to a public domain. But regarding a *mekom petur*, you are permitted to carry out and bring in from it into a private domain, public domain, or a *karmelis* ; and from the latter into the former, provided you do not carry the article four *amos* within the public domain or the *karmelis*. Since there are many complex differentiations regarding what constitutes a public domain, a *karmelis*, and a private domain, (aside from those mentioned in the previous chapter) ; therefore, in a town where no *eiruv* has been erected, a person who is not well versed [in these laws] should be careful not to carry any article from the place where it rests into a domain of a different category, unless he is certain that it is permissible.


###### Kitzur Shulchan Arukh 82:3
[Kitzur Shulchan Arukh 82:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:3)

נְטִילַת הַחֵפֶץ מִמָּקוֹם שֶׁהוּא מֻנָּח, נִקְרָא עֲקִירָה, וְהַנָּחַת הַחֵפֶץ נִקְרֵאת הַנָּחָה. וְגַם עֲקִירָה בְּלֹא הַנָּחָה אוֹ הַנָּחָה בְּלֹא עֲקִירָה, אָסוּר לַעֲשׂוֹת. וְלָכֵן אָסוּר לְיִשְֹרָאֵל שֶׁיִּתֵּן אֵיזֶה חֵפֶץ לְיָדוֹ שֶל נָכְרִי, שֶׁיּוֹצִיאוֹ מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ לְכַרְמְלִית, כִּי הַיִשְֹרָאֵל עוֹשֶׂה בָּזֶה אֶת הָעֲקִירָה, אֶלָּא הַנָּכְרִי בְּעַצְמוֹ יִקַּח אֶת הַחֵפֶץ. וְכֵן כְּשֶׁמֵּבִיא הַנָּכְרִי אֵיזֶה חֵפֶץ, לֹא יִקָּחֵהוּ הַיִשְֹרָאֵל מִיָּדוֹ, כִּי בָּזֶה עוֹשֶׂה הַיִשְֹרָאֵל אֶת הַהַנָּחָה, אֶלָּא הַנָּכְרִי בְּעַצְמוֹ יַנִּיחַ אֶת הַחֵפֶץ. וּצְרִיכִין לִזָּהֵר בָּזֶה בְּתִינוֹק שֶׁהָעֲרֵלִית נוֹשֵׂאת אוֹתוֹ לְבֵית הַכְּנֶסֶת לָמוּל שֶׁתִּקַּח בְּעַצְמָהּ אֶת הַתִּינוֹק בַּבַּיִת, וּבְבֹאָהּ אֶל הֶחָצֵר אוֹ עֶזְרַת בֵּית הַכְּנֶסֶת וְתִקָּחֵהוּ יִשְֹרָאֵלִית (ש"ז שכ"ה שמ"ו שמ"ז שמ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Taking an article from the place where it is resting is called *akirah* (dislodging). Putting down an article is called *hanachah* (depositing). Even dislodging without depositing, or depositing without dislodging is forbidden.⁴ this is *De’oraisa* prohibition, but most other authorities disagree and maintain it is not *De’oraisa*. Therefore, a Jew is forbidden to hand an article to a non-Jew in order that he take it from a private domain to a public domain or a *karmelis*,⁵ Resp. 116. for the Jew is thereby doing the dislodging; —rather, the non-Jew himself should take the article. Likewise, when a non-Jew brings an article, the Jew may not take it from his hand, for thereby the Jew does the depositing; rather, the non-Jew himself should put down the article. You should be careful in this regard in the case of an infant, when a non-Jewess carries him to the synagogue⁶, even through a non-Jew, because it is possible to have the circumcision done in the home, and it is often done in the home because of cold weather, or for similar reasons. See *Mishnah Berurah* 346: 8; 372: 49. to be circumcised, that she herself pick up the baby in the house, and when she comes to the courtyard or the lobby of the synagogue, she should put him down, and then a Jewess should take him.

footnotes:
⁴ According to Yaavetz
⁵ Maharam Mintz
⁶ It is forbidden to bring the baby to the synagogue through areas that have no eiruv


###### Kitzur Shulchan Arukh 82:4
[Kitzur Shulchan Arukh 82:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:4)

חָצֵר שֶׁיֵּשׁ בּוֹ פִּרְצָה, אִם נִשְׁאַר מִן הַמְּחִצָה בְּצַד אֶחָד רֹחַב אַרְבָּעָה טְפָחִים בְּגֹבַהּ עֲשָׂרָה טְפָחִים מִן הַקַּרְקַע, אוֹ שֶׁנִּשְׁאַר מִשְּׁנֵי צִּדֵּי הַמְּחִצָּה בְּכָל צַד רֹחַב טֶפַח בְּגֹבַהּ עֲשָׂרָה טְפָחִים מִן הַקַּרְקַע, אֲזַי אִם אֵין בַּפִּרְצָה יוֹתֵר מֵעֶשֶׂר אַמּוֹת, אֵינוֹ צָרִיךְ שׁוּם תִּקּוּן, כִּי הַפִּרְצָה הַזֹּאת נֶחְשֶׁבֶת כְּמוֹ פֶּתַח. אֲבָל אִם הַפִּרְצָה יְתֵרָה מֵעֶשֶׂר אַמוֹת, וְכֵן אִם לֹא נִשְׁאֲר מִן הַמְּחִצָּה מִצַּד אֶחָד רֹחַב אַרְבָּעָה טְפָחִים אוֹ מִשְּׁנֵי הַצְּדָדִים מִכָּל צַד רֹחַב טֶפַח, וּמִכָּל שֶׁכֵּן אִם נִפְרַץ בְּמִלּוּאוֹ, דְּהַיְנוּ שֶׁאֵין שׁוּם מְחִצָּה בְּצַד אֶחָד כָּזֶה |_|, אֲזַי אֲפִלּוּ אִם אֵין בַּפִּרְצָה רַק שְׁלשָׁה טְפָחִים, אֲסוּרִין לְטַלְטֵל בֶּחָצֵר זֶה עַד שֶׁיְתַקְּנוּ אוֹתָהּ שָׁם, (וְהַתִּקּוּן הַמֻּבְחָר הוּא) בְּצוּרַת הַפֶּתַח. (וְאִם דָּרִים שָׁם שְׁנֵי בַּעֲלֵי בָּתִּים אוֹ יוֹתֵר, צְרִיכִין עוֹד לַעֲשׂוֹת עֵרוּבֵי חֲצֵרוֹת, וִיבֹאַר, אִם יִרְצֶה הַשֵּׁם בְּסִימָן צ"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is a break in the partition of a courtyard, if what is left of the partition on one side of [the break] measures four *tefachim* wide by ten *tefachim* high, above the ground, or if there remains on both sides of [the break in] the wall a piece measuring one *tefach* wide by ten *tefachim* high, and the break is not wider than ten *amos*, it does not need to be repaired, for that break is considered as a door. But if the break is wider than ten⁷ must be repaired. [*Shulchan Aruch* 361: 2] *amos*, or if there has not been left of one side of the wall the width of four *tefachim*, or of the two sides, the width of one *tefach* of each, and certainly, if it was completely broken, that is, if there is no wall left, on one side, like this *, then, even if the break measures only three tefachim*, it is forbidden to carry in this courtyard until it is repaired. (And the best way to repair it is) by making it in the form of a doorway.⁸ (If there are in this courtyard two or more households, they must also establish *eiruvei chatzeiros*, as will be explained, God willing, in Chapter 94).

footnotes:
⁷ If the break is in a corner where part of both walls are broken, even a break that is less than ten amos
⁸ Defined in paragraph 6, below.


###### Kitzur Shulchan Arukh 82:5
[Kitzur Shulchan Arukh 82:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:5)

זֶה שֶׁאָמַרְנוּ דְּאִם אֵין בַּפִּרְצָה שֶׁבֶּחָצֵר יוֹתֵר מֵעֶשֶׂר אַמּוֹת נֶחְשֶׁבֶת כְּמוֹ פֶּתַח וְאֵינוֹ צָרִיךְ תִּקּוּן, זֶהוּ רַק בְּפִרְצָה אַחַת. אֲבָל בִּשְׁתַּיִם אוֹ יוֹתֵר, צָרִיךְ שֶׁיְהֵא הָעוֹמֵד הַנִּשְׁאָר עַל כָּל פָּנִים כְּמוֹ הַפָּרוּץ. אֲבָל אִם הָיָה הַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד, כָּל שֶׁהַפִּרְצָה יְתֵרָה מִשְּׁלֹשָׁה טְפָחִים, צְרִיכָה תִקּוּן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We have stated above that if a break in the partition [of a courtyard] is not more than ten *amos* wide, it is considered as a door and does not need to be repaired. [This rule applies] only if there is only one break, but if there are two or more breaks, it is necessary that the area of the remaining wall be at least as large as the broken area. But if the broken area measures more than the part that remains standing, then every break that is more than three⁹ 362: 8. *tefachim* wide must be repaired.

footnotes:
⁹ See Shulchan Aruch


###### Kitzur Shulchan Arukh 82:6
[Kitzur Shulchan Arukh 82:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:6)

מַהוּ צוּרַת הַפֶּתַח. נוֹעֵץ קָנֶה מִכָּאן וְקָנֶה מִכָּאן, כָּל אֶחָד לֹא פָּחוֹת מִגֹּבַהּ עֲשָׂרָה טְפָחִים. וְנוֹתֵן עֲלֵיהֶם קָנֶה אוֹ חוּט. וְצָרִיךְ שֶׁיִּהְיֶה הַקָּנֶה אוֹ הַחוּט דַּוְקָא עַל רָאשֵׁיהֶן וְלֹא מִן הַצְּדָדִין. וְאִם תָּחַב מַסְמְרוֹת בְּרָאשֵׁי הַקָּנִים וְכָרַךְ הַחוּט עֲלֵיהֶם, שָׁפִיר דָּמִי, (פְּרִי מְגָדִים מִשְבְּצוֹת סִימָן שס"ג סָעִיף קָטָן י"ט). וְצָרִיךְ שֶׁכָּל קָנֶה לֹא יְהֵא רָחוֹק מִן הַמְּחִצָּה שְׁלשָׁה טְפָחִים, וְגַם לֹא יְהֵא גָּבוֹהַּ מִן הַקַּרְקַע שְׁלשָׁה טְפָחִים, (עַיֵן שַעַרֵי תְשׁוּבָה סִימָן שס"ג) וּבִשְׁעַת הַדְּחָק שֶׁאִי אֶפְשָׁר לַעֲשׂוֹת צוּרַת הַפֶּתַח רַק בְּעִנְיָן שֶׁהַקָּנִים יִהְיוּ רְחוֹקִים מִן הַכְּתָלִים שְׁלשָׁה טְפָחִים יֵשׁ לְהָקֵל (תְּשוּבוֹת רַבִּי עֲקִיבָא אֵיגֶר סִימָן י"ח, עַיֵן שָׁם) (שסב שסג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
What is a *tzuras hapesach*? [If] you erect two posts on either side [of an open space], each post no less than ten *tefachim* high¹⁰ 362: 18. See *Mishnah Berurah* 362: 20.] and you place a stick or a string on them,¹¹ 362: 11] [it is a *tzuras hapesach*, a form of a doorway.] It is necessary that the stick or the string be attached specifically to the top [of the posts] and not to their sides.¹² (*Maseches Eruvin* 11a), *Rashba, Ritva*; see *Mishnah Berurah*. However, if you hammer a nail into the top of the posts and tie the string around it, it is perfectly acceptable. It is essential that neither of the posts be away from the wall more than three *tefachim*,¹³ 28 based on *Shulchan Aruch* 363: 6. nor should they be higher than three *tefachim* from the ground.¹⁴ and *Shulchan Aruch* 363: 10, *Mishnah Berurah*. In an emergency, when it is impossible to make a *tzuras hapesach*, except by placing the posts at a [greater] distance from the walls than three *tefachim*, you may follow the lenient view.¹⁵ and *Chayei Adam*. Also see Rabbi Akiva Eiger (Resp. 18).

footnotes:
¹⁰ One post may be higher than the other. [Magein Avraham
¹¹ It is not necessary for the posts to reach the string on top, but the string must be precisely over the pole. If the string is not exactly over the pole it is invalid. [Shulchan Aruch
¹² Rashi
¹³ Bechor Shor, Peri Megadim, Beis Ephraim
¹⁴ This requirement applies even to a wall. See Bechor Shor
¹⁵ This includes among others the Ritva


###### Kitzur Shulchan Arukh 82:7
[Kitzur Shulchan Arukh 82:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:7)

חָצֵר אוֹ בַּיִת שֶׁפְּתוּחִים לְתוֹךְ הָרְחוֹב, וְהַדֶּלֶת נִפְתַּחַת לְפָנִים, וְהַמְּזוּזוֹת עִם הַמַּשְׁקוֹף שֶׁעַל גַּבֵּיהֶם, וְהָאַסְקֻפָּה שֶׁבְּתַּחְתִּית הֵן לְצַד הָרְחוֹב, הִנֵּה הַמָּקוֹם הַזֶּה לִפְעָמִים הוּא רְשׁוּת הַיָּחִיד, וְלִפְעָמִים הוּא כַּרְמְלִית. וּלְפִי שֶׁאֵין הַכֹּל בְּקִיאִין בָּזֶה, לָכֵן מְטִילִין עָלָיו מִסָּפֵק חֹמֶר רְשׁוּת הַיָּחִיד וְחֹמֶר כַּרְמְלִית, אָסוּר לְהוֹצִיא מִשָּׁם לְהָרְחוֹב שֶׁהוּא רְשׁוּת הָרַבִּים אוֹ כַּרְמְלִית, וְלֹא מִן הָרְחוֹב לְשָׁם, כִּי שֶׁמָּא הוּא רְשׁוּת הַיָּחִיד. וְכֵן אָסוּר לְהוֹצִיא מִן הַבַּיִת אוֹ מִן הֶחָצֵר לְשָׁם, וְלֹא מִשָם לְתוֹכָם, כִּי שֶׁמָּא הוּא כַּרְמְלִית. וְלָכֵן אִם הַפֶּתַח נָעוּל וּצְרִיכִין לְפָתְחוֹ, צְרִיכִין לִזָּהֵר שֶׁהָאֵינוֹ יְהוּדִי יַכְנִיס אֶת הַמַּפְתֵּחַ בְּתוֹךְ הַמַּנְעוּל, וּלְאַחַר שֶׁיִּפְתְּחוּ אֶת הַמַּנְעוּל, טֶרֶם יִפְתַּח יִשְֹרָאֵל אֶת הַדֶּלֶת, יָסִיר הָאֵינוֹ יְהוּדִי אֶת הַמַּפְתֵּחַ, כִּי אִם יִפְתַּח יִשְֹרָאֵל אֶת הַדֶלֶת בְּעוֹד שֶׁהַמַּפְתֵּחַ תּוֹךְ הַמַּנְעוּל, הֲרֵי הִכְנִיס אֶת הַמַּפְתֵּחַ מִכַּרְמְלִית לִרְשׁוּת הַיָּחִיד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a courtyard or a house opens to the street and its door opens inward and the doorpost, the lintel, and the threshold are towards the street, the space [in front of the door] is sometimes considered a private domain and sometimes a *karmelis*. Since not everyone is well versed in these laws, therefore, because of the existing doubt, we apply both the restrictions of a private domain and those of a *karmelis*. It is forbidden to carry anything from there into the street which is either a public domain or a *karmelis*, or from the street into this place for it may be a private domain. It is likewise forbidden to carry anything from the house or the courtyard to such a place, [in the space in front of the door,] nor from that place to any of the others, for it may be considered a *karmelis*. Therefore, if the door is locked and needs to be opened, care should be taken that a non-Jew put the key into the lock,¹⁶, it is a *mekom petur* and you may insert the key. [See *Shulchan Aruch Harav* 346: 11] and after opening the lock, before the Jew opens the door, the non-Jew should remove the key; for if the Jew would open the door while the key is in the lock he is thereby bringing the key from a *karmelis* into a private domain.

footnotes:
¹⁶ If the keyhole does not go through to the private domain and is higher than ten tefachim


###### Kitzur Shulchan Arukh 82:8
[Kitzur Shulchan Arukh 82:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:8)

בְּהַרְבֵּה מְקוֹמוֹת יֵשׁ בָּתִּים אֲשֶׁר הַגַּג נִמְשָׁךְ מִן כֹּתֶל הַבַּיִת לְתוֹךְ הָרְחוֹב וְנִסְמַךְ שָׁם עַל עַמּוּדִים, אָסוּר לְהוֹצִיא מִן הַבַּיִת לְשָׁם אוֹ לְהַכְנִיס מִשָּׁם לַבָּיִת. וְכֵן אָסוּר לְטַלְטֵל שָׁם אַרְבַּע אַמּוֹת, מִשּׁוּם דְּדִינוֹ כְּמוֹ הָרְחוֹב, רְשׁוּת הָרַבִּים אוֹ כַּרְמְלִית. וְאַף שֶׁהַגַּג נָתוּן עַל הָעַמּוּדִים, דַּהֲוֵי צוּרַת הַפֶּתַח דְּדִינָהּ כִּמְחִצָּה, מִכָּל מָקוֹם הֲרֵי מִן הַצְּדָדִים אֵין מְחִצָּה, וְלָכֵן צָרִיךְ לְהַעֲמִיד מִקָּצֶה מִזֶּה קָנֶה אֶחָד אֵצֶל הַכֹּתֶל שֶׁל הַבַּיִת נֶגֶד הָעַמּוּד שֶׁהַגַּג עָלָיו, שֶׁיְהֵא גַּם כָּאן צוּרַת הַפֶּתַח, וְכֵן מִן מִקָּצֶה הַשֵּׁנִי. וְאִם כַּמָּה בָּתִּים סְמוכִים זֶה אֵצֶל זֶה, בְּעִנְיָן זֶה, דַּי לָהֶם שֶׁיַּעֲשׂוּ כֵּן בִּקְצֵה הַבַּיִת אֲשֶׁר מִקָּצֶה מִזֶּה, וּבִקְצֵה הַבַּיִת אֲשֶׁר מִקָּצֶה מִזֶּה, וְיַעֲשׂוּ עֵרוּבֵי חֲצֵרוֹת (מ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In many places there are houses whose roof extends from the wall of the house into the street and it is supported there by pillars. It is forbidden to carry anything from such a house into the area [beneath the extension], or to bring in anything from there into the house. It is also forbidden to carry anything there [over a distance of] four *amos*, because *halachically* it is considered as a street, whether it is a public domain¹⁷, and you may not carry into and from there to a private domain. [*Chayei Adam*] But if the width of the overhang is less than four *tefachim* it is not a *karmelis*. [*Mishnah Berurah* 346: 31] or a *karmelis*. And although the roof rests on the pillars, giving it the form of a door [*tzuras hapesach*] which the *halachah* regards as a wall, still, since on its sides [between the pillars and the house] there is no wall, [you may not carry there]. It is necessary, therefore, to erect a post on one side near the wall of the house opposite the pillar which supports the roof, so that there should be a *tzuras hapesach* also on that side. The same should be done on the other side. If there are a number of such houses adjacent to each other, in this manner, it is sufficient if you erect [these posts] on the end of the outermost house on one side [of the row], and on the end of the outermost house on the other side [of the row]; and [the residents] should make an *eiruvei chatzeiros*.¹⁸ 346: 9

footnotes:
¹⁷ It is not like a public domain for it has a roof over it, but it is a karmelis
¹⁸ Taz


###### Kitzur Shulchan Arukh 82:9
[Kitzur Shulchan Arukh 82:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:9)

מֻתָּר לִתֵּן לִפְנֵי אֵינוֹ יְהוּדִי מְזוֹנוֹת בֶּחָצֵר אוֹ בַּבַּיִת, אַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁיּוֹצִיאֵם לַחוּץ, רַק שֶׁלֹּא יִתְּנֵם לְתוֹךְ יָדוֹ, דְּאִם כֵּן, הוּא עוֹשֶׂה אֶת הָעֲקִירָה. וְדַוְקָא כְּשֶׁיֵּשׁ לְהָאֵינוֹ יְהוּדִי רְשׁוּת לְאָכְלָם שָׁם אִם יִרְצֶה. אֲבָל אִם אֵין לוֹ רְשׁוּת לְאָכְלָם שָׁם אוֹ שֶׁהֵם מְזוֹנוֹת מְרֻבִּים, שֶׁאִי אֶפְשָׁר שֶׁיֹּאכְלֵם שָׁם, וְכֵן שֶׁאָר חֲפָצִים שֶׁנִּכָּר הַדָּבָר שֶׁיּוֹצִיאֵם לַחוּץ, אָסוּר, מִפְּנֵי שֶׁנִּרְאֶה כְּנוֹתֵן לוֹ עַל מְנָת לְהוֹצִיא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are allowed to place food in front of a non-Jew in a yard or a house, even though you know that he will take it outside; as long as you do not put [the food] into his hand, for if you do, you are doing an *akirah*¹⁹ 325 *Tosafos*. The *Eliyahu Rabbah* argues that this applies only if the non-Jew is standing outside the yard and his hand is inside the yard (or house). But if he is standing inside the yard, then placing something into his hand is not an *akirah*. The *Mishnah Berurah* 325: 3 is *meikil*, (lenient) as is the *Eliyahu Rabbah*. dislodging; and you may place the food in front of him only if the non-Jew is allowed to eat [the food] there if he wants to, but if he is not allowed to eat it there, or you are giving him a large amount of food, so that he could not eat it all there; or if you give him other articles, when it is obvious that he will carry them outside, it is forbidden, because it appears as though you gave it to him with the aim of carrying it outside.²⁰ 325: 2, *Ba’eir Heiteiv, Mishnah Berurah*]

footnotes:
¹⁹ Bach, Magein Avraham
²⁰ If it is for a non-Jew who is ill or if the non-Jew is a violent person you may place it in front of him. [See Shulchan Aruch


###### Kitzur Shulchan Arukh 82:10
[Kitzur Shulchan Arukh 82:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:10)

הָאִשָּׁה מְדַדָּה אֶת בְּנָהּ אֲפִלּוּ בִּרְשׁוּת הָרַבִּים, וּבִלְבַד שֶׁלֹּא תִּגְרְרֵהוּ, אֶלָּא יְהֵא מַגְבִּיהַּ רַגְלוֹ הָאַחַת וְיַנִּיחַ הַשְּׁנִיָּה עַל הָאָרֶץ וְיִשָּׁעֵן עָלֶיהָ עַד שֶׁיַּחֲזוֹר וְיַנִּיחַ רַגְלוֹ שֶׁהִגְבִּיהַּ, שֶׁנִּמְצָא לְעוֹלָם הוּא נִשְׁעָן עַל רַגְלוֹ הָאֶחָת. אֲבָל כְּשֶׁהִיא גּוֹרֶרֶת שְׁתֵּי רַגְלָיו הֲרֵי זֶה כְּנוֹשֵֹאתוֹ וְאָסוּר אֲפִלּוּ בְּכַרְמְלִית. וְלָשֵּׂאת אוֹתוֹ מַמָּשׁ אֲפִלּוּ אִם הוּא גָּדוֹל כָּל כָּךְ שֶׁיָּכוֹל לֵילֵךְ בְּרַגְלָיו לְבַדּוֹ, אָסוּר אֲפִלּוּ בְּכַרְמְלִית, שֶׁלֹּא אָמְרוּ הַחַי נוֹשֵׂא אֶת עַצְמוֹ אֶלָּא לִפְטוֹר מֵחַטָּאת. אֲבָל עַל כָּל פָּנִים שְׁבוּת אִכָּא, וּבְכַרְמְלִית הִיא שְׁבוּת דּשְׁבוּת, וּצְרִיכִין לְהַזְהִיר לָרַבִּים, שֶׁטּוֹעִין בָּזֶה (שֻלְחָן עָרוּךְ שֶׁל הַתַּנְיָא סִימָן שח סָעִיף פא. וְעַיֵּן תְּשׁוּבַת ר' עֲקִיבא אֵיגֶר סִימָן כח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A woman may lead her child even in a public domain as long as she does not drag him. But the child should lift up one foot and keep the other one on the ground supporting himself on it until he sets down the foot he had lifted. This way he is always supporting himself on one foot. But when she drags both feet [of the child] it is just like carrying him, which is forbidden,²¹ 128b. According to *Rashi* this is a *de’oraisa*. even in a *karmelis*. Carrying a child outright, even if he is big enough to walk by himself, is forbidden, even in a *karmelis*.²² 308: 41—*Magein Avraham, Chayei Adam* etc. Also see *Rabbi Akiva Eiger* (Resp. 28). The Sages applied the rule that "a living being carries itself" only to exempt [the person who carries it] from bringing a sin-offering,²³ but it still is a violation of a Rabbinical prohibition (*shevus*). In a *karmelis* it is a *shevus* on a *shevus*. It is necessary to warn the public who [generally] err regarding this matter.

footnotes:
²¹ Maseches Shabbos
²² See also Biur Halachah
²³ A sin offering is brought for an unintentional desecration of Shabbos.


###### Kitzur Shulchan Arukh 82:11
[Kitzur Shulchan Arukh 82:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:11)

אַמַּת הַמַּיִם הָעוֹבֶרֶת בְּתוֹךְ הֶחָצֵר, אָסוּר לְמַלֹּאת מַיִם מִמֶּנָּהּ. (וּבְֹשֻלְחָן עָרוּךְ סִימָן שנ"ו מְבֹאָר אֵיךְ יְתַקְּנָהּ).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[From] a stream²⁴ deep and ten *tefachim* wide. that runs through a courtyard²⁵ it is forbidden to draw water.²⁶ and the yard is a private domain. If it does not flow out of the yard, but collects as a pond, it is all a private domain. See *Sha’ar Hatziyun* 356: 3 for further details.

footnotes:
²⁴ A stream that is ten tefachim
²⁵ The stream passes through and does not stagnate in the yard as a pond.
²⁶ Because such a stream is a karmelis


###### Kitzur Shulchan Arukh 82:12
[Kitzur Shulchan Arukh 82:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:12)

לֹא יַעֲמֹד אָדָם בִּרְשׁוּת הַיָּחִיד וְיַשְׁתִּין אוֹ יָרֹק לִרְשׁוּת הָרַבִּים אוֹ לְכַרְמְלִית, וְכֵן מֵרְשׁוּת הָרַבִּים אוֹ מִכַּרְמְלִית לִרְשׁוּת הַיָּחִיד, וְכֵן מֵרְשׁוּת הָרַבִּים לְכַרְמְלִית, אוֹ מִכַּרְמְלִית לִרְשׁוּת הָרַבִּים. וְכֵן לֹא יֵלֵךְ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים אוֹ בְּכַרְמְלִית אוֹ מֵרְשׁוּת לִרְשׁוּת וְרֻקּוֹ בְּפִיו, אִם כְּבָר תְּלָשׁוֹ בְּפִיו מִמָּקוֹם לְמָקוֹם (ש"נ).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person must not stand in a private domain and urinate or spit into a public domain or a *karmelis*, or from a public domain or a *karmelis* into a private domain, or from a public domain into a *karmelis* or from a *karmelis* into a public domain.²⁷ 98, *Shulchan Aruch* 350: 2. Likewise, you must not walk four *amos* in a public domain or a *karmelis*, or from one domain into another with saliva in your mouth, if the saliva has already been moved from²⁸ (*Eruvin* 93) one place in your mouth to another.²⁹ 350: 3 tends to be lenient in this *halachah* in a true *karmelis*.

footnotes:
²⁷ Maseches Eruvin
²⁸ Since it is ready to be spit out, it is considered as carrying. Rashi
²⁹ The Biur Halachah


###### Kitzur Shulchan Arukh 82:13
[Kitzur Shulchan Arukh 82:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/82:13)

מֻתָּר לִשְׁפּוֹךְ שׁוֹפְכִין בֶּחָצֵר שֶׁיֵּשׁ בָּהּ אַרְבַּע אַמוֹת עַל אַרְבַּע אַמּוֹת, אַף עַל פִּי שֶׁיּוֹצְאִין לִרְשׁוּת הָרַבִּים (שנ"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may spill dirty water into a courtyard that measures four *amos* square, although it will run off to a public domain.