Some think they understand the Rishonim better than the Bais Ephraim and the Gedolie H’Achronim, and that more Rishonim paskin asu rabbim. Therefore, to address this misconception we will list the overwhelming majority of Rishonim who pasken lo asu rabbim: 1. Tosfos (see Bais Ephraim, p. 39b and Avnei Nezer 276:2) 2. Rabeinu Chananel (see Ravyah p. 321) 3. Rambam (17:10, 17:33 and in Mishnayos, Eruvin 2:4) 4. Maggid Mishnah (ibid.) 5. Hagaos Maimones (ibid., basra 9) 6. Ravyah (p. 270) 7. HaEshkol (Eruvin siman 55) 8. Sefer HaBattim (perek 13) 9. Tosfas Ysheinim (Shabbos 6b) 10. Or Zarua (Eruvin 33b) 11. Piskei Mahrach Or Zarua (Eruvin Perek 2 ois 57) 12. Ramak (as cited in Hagaos Ashri, 20b) 13. Rabeinu Chananel Ben Shmuel (Eruvin 22a) 14. Rivevan (Eruvin 22a) 15. Tosfos Rid (Eruvin 22a, and in Piskei 20a) 16. Piskei Ri’az (2:1:6) 17. Sefer HaMeoros (Eruvin 17b).
More so, the Raved, Rabeinu Yonasan, Rashba (who quotes the Raved), Ran, Ramban (see Gaon Yaakov, Eruvin 6), and Meiri (Eruvin 20, 22a) maintain that if we have mechitzos that are omed merubeh al ha’parutz (as opposed to shem daled mechitzos), even Rav Yehudah would agree lo asu rabbim (this was only realized when the aforementioned Rishonim’s Chiddushim were published). [From this we see that the Bais Ephraim and the Chazon Ish were guided min hashomayim. They stated that only the Ritva explicitly states Yerushalyim was omed merubeh al ha’parutz and we pasken asu rabbim like Rav Yehudah which is not contradicted by any of the Rishonim discovered recently.]