פקק החלון כגון לוח או שאר כל דבר שסותמין בו החלון יכולים לסתמו אפי' אם אינו קשור ולא אמרינן דהוי כמוסיף על הבנין והוא שיחשוב עליו מערב שבת לסתמו בו וקנה שהתקינו להיות נועל בו אין צריך שיקשרנו בדלת ומ"מ דמי לבנין יותר מפקק החלון ולא סגי במחשבה שיחשוב עליו מאתמול וצריך שיתקננו לכך לרש"י היינו שיתקננו לשם כלי שיהא ראוי לשום תשמיש שיהא ראוי להפוך בו זתים או לפצוע בו אגוזים ולר"ת א"צ שיהא ראוי לדבר אחר אלא כיון שתקנו ועשה מעשה והכינו לכך סגי: הגה ומקרי ע"י כך כלי שמלאכתו להיתר ומותר לטלטלו כמו שנתבאר לעיל סי' ש"ח ס"ב (ב"י והרמב"ם) ונגר שהוא יתד שנועלים בו ותוחבין אותו באסקופה למטה ודומה טפי לבנין לא סגי בהכי ואין נועלים בו אא"כ יהא קשור וכיצד יהא קשור אם יש בראשו גלוסטרא דהיינו שהוא עב באחד מהראשים וראוי לכתוש בו שדומה לכלי סגי אפי' אם קשור בחבל דק שאינו ראוי להיות ניטל בו ואפי' אם אינו קשור בדלת עצמו אלא בבריח הדלת ואפי' אם החבל ארוך ואינו תלוי כלל באויר אלא כולו מונח בארץ ואם אין בראשו גלוסטרא אם הוא קשור בדלת עצמה סגי אפילו בחבל דק שאינו ראוי לינטל בו ואפי' כולו מונח בארץ ואם אינו קשור בדלת אלא בבריח צריך שיהא הקשר אמיץ שיהא ראוי לינטל בו ואפ"ה אין צריך שיהיה תלוי אלא אפי' כולו מונח בארץ מותר שאין אסור אלא כששמטו ומניחו בקרן זוית:

The laws of moving a door and a window and the lock on Shabbat. And there are ten sections in it: 1.The window plug, such as a board or any other thing that blocks the window, can be used to block it even if it is not tied, and we do not consider it as adding to a building; as long as he had in mind on Friday night to use it for that purpose. And a reed that was designated to be used as a lock does not need to be tied to the door but it is more similar to building than a window plug, and having it in mind from yesterday is not sufficient, and he needs to designate it for that use. According to Rashi, this means that he designates it for the sake of a utensil that is fit for some use, such as turning olives with it or cracking nuts with it. And according to R"T, there is no need for it to be fit for something else, but since he designated it and did an action and prepared it for that use, it is sufficient. Rema: And by doing so, it is considered a utensil whose function is permitted, and it is allowed to move it as explained above in section 308 paragraph 2 (Beit Yosef and Rambam). And for a carpenter’s peg, which is used to lock with it and inserted into a hole below and is more like building this is not enough, and one may not lock with it unless it is tied. And how should it be tied? If there is a knob at its head, which means that it is thick at one of its ends and fit for crushing with it, which makes it similar to a utensil, then it is enough even if it is tied with a thin rope that is not fit for carrying with it, and even if it is not tied to the door itself but to the door bar, and even if the rope is long and not hanging at all in the air but all lying on the ground. And if there is no knob at its head, if it is tied to the door itself, then it is enough even with a thin rope that is not fit for carrying with it, and even if all of it is lying on the ground. And if it is not tied to the door but to the bar, then it needs to be a strong knot that is fit for carrying with it, and even so, it does not need to be hanging but even if all of it is lying on the ground, then it is permitted because there is no prohibition unless when they drop it and place it in a corner:

2. The rule of any carpenter’s peg that we mentioned applies only when the threshold is high enough that when he sticks it into the hole it does not penetrate the earth, but if the threshold has been lowered so much that when he puts the carpenter’s peg in the hole it digs into the earth underneath it, then this is a form of building and it is prohibited to lock with it on Shabbat.

3. A courtyard that is behind the houses, that is not used frequently for entering and exiting, if he made a door for its opening or hung a reed mat on it, and also a gap that he enclosed with thorns like a door, if they have a hinge (meaning a hinge that goes through the door and has a sharp piece of wood attached to it that can be inserted into the ground to swing back and forth), or even if they do not have a hinge at present but they used to have a hinge, one may lock them even if they scrape the ground as long as he tied them and suspended them for locking with them and this is not regarded as building, since it is evident from them that they are a door since they had a hinge. Rema: And certainly if they still have a hinge; but he should not put back the hinge in its place, as will be clarified later in section 519 (Beit Yosef). But if they do not have a hinge and they never had a hinge, one may not lock them unless they are raised from the ground; and an opening that is made for regular entering and exiting one may lock with it, even if it never had a hinge and it scrapes.

4. A door made from a single piece of wood or if there is no door- step beneath it and when the door is opened it is removed entirely, one may not lock it even if it has a hinge. Rama: A door made from multiple pieces of wood may be locked even if, when opened, it is removed entirely as long as there is a doorstep. The same is true when a door is locked with numerous boards and there is a groove on top and the bottom into which the boards are inserted; it is treated like a door since it is not comprised of a single board.

5. Regarding a carriage, box and closet that open from the side and have hinges on top and below, if the bottom hinge became dis- lodged altogether it may not be replaced out of concern that he will insert it firmly but if it became dislodged partially one may push it until it falls back into place. The reason is that since the upper hinge remained in place one can easily replace the bottom hinge. When the upper hinge becomes dislodged one may not even push it back into place.

6. It is forbidden to reassemble and to tighten a detachable bed on Shabbos, and if one tightens it tightly he is liable to bring a Korban Chatas. However, if it is (normally) slack it is permitted (provided that one does not tighten it). It is permitted to assemble and separate on Shabbos parts of a cup made of different pieces. However, there is an opinion that says that a cup has the same rule as the bed. RAMA: If usually tightened, it is forbidden to reassemble even loosely.

7. A broken beam may be supported with a bed frame, which is a Keili, but not to elevate the beam, because that would be Boneh (building), rather to prevent it from falling further. This is provided that it is loosely placed enabling its removal, but wedging it in place is forbidden.

8. It is forbidden to reinsert a bench’s detached leg, and one authority holds that to lean the detached side onto another bench is forbidden (see above Siman 308).

9. Joining pieces of wood, whether joined with a nail or wedged into each other, is a Toldah of Boneh.

10. It is permissible to scatter straw in a rain-flooded yard and it is not considered adding to the ground, provided that it is done in an irregular manner, i.e. that it is not thrown from a basket or bag, rather using the bottom of the bag by overturning it and placing the straw on its underside, in other words with a change from the norm, but using one’s hand is forbidden.