area

And there is an inexhaustible supply of water, because an abundant natural spring gushes up from within the temple area.

His field was sown cumin or with arum, he must not sow on top of them, since they produce crops only after three years. [A field of] grain among which sprang up some aftergrowth woad, alternatively an area of threshing-floors in which many species sprang up, alternatively [a field of] clover among which grew up a number of species of herbs, he is not obliged to weed them out. But if he weeded or cut down the weeds, they say to him: “Uproot it all, except for one species.”

Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.

A karahat [a bare patch] within a vineyard: Bet Shammai says: [it must measure] twenty-four cubits [by twenty-four cubits]. But Bet Hillel says: sixteen cubits. A mehol [an unsown belt of ground between a planted area and a fence] of a vineyard: Bet Shammai says: [it must measure] sixteen cubits. But Bet Hillel says: twelve cubits. What is a karahat of a vineyard? A vineyard which has been cleared [of vines] in its middle. If there are less than sixteen cubits, then one may not bring seed into it. If it is sixteen cubits, they leave a space in which to work [the vineyard] and they may sow the rest.

One who plants a vegetable or leaves it to remain in a vineyard, he renders prohibited [as kilayim] forty-five vines. When is this so? When they were planted with either four or five [cubits between rows]. If they were planted with either six or seven [cubits between rows] he renders prohibited as kilayim [the vines within an area of] sixteen cubits in every direction, in the form of a circle, not of a square.

What constitutes an orchard? Any field in which there are at least three trees for every bet seah. If each tree is capable of yielding a cake of pressed figs, the size of sixty in the Italian maneh, then the entire bet seah may be plowed for their sake. If less than this amount, they may only plow the area that is occupied by the gatherer when his basket is placed behind him.

If ten saplings are scattered over the entire area of a bet seah, they may plow the whole bet seah, even until Rosh Hashanah. But if they were arranged in a row or they were surrounded by a fence, they may plow them only for their own needs.

One who uses his field as a pen for cattle, he [first] makes an enclosure for every two bet se'ahs. He then uproots three sides, and leaves the middle side. It turns out that he has made a pen of four seahs. Rabban Shimon ben Gamaliel says: one of eight seahs. If his entire field is only four seahs in area, he must allow a portion of it to remain [unenclosed] for appearance's sake. And he may take the dung out from the enclosure, and spread across his field in the manner of those who fertilize their fields.

Rabbi Judah ben Bava further said: a garden or a karpaf whose [area does not exceed] seventy cubits and a fraction by seventy cubits and a fraction, which is surrounded by a fence ten handbreadths high, it is permitted to carry within it, provided there is in it a watchman’s hut or a dwelling place or it is near to a town. Rabbi Judah says: even if it contained only a cistern, a ditch or a cave it is permitted to carry within it. Rabbi Akiva says: even if it contained none of these it is permitted to carry within it, provided its area [does not exceed] seventy cubits and a fraction by seventy cubits and a fraction. Rabbi Eliezer says: if its length exceeded its breadth even by a single cubit it is not permitted to carry within it. Rabbi Yose says: even if its length is twice its breadth it is permitted to carry within it.

Rabbi Judah ben Bava further said: a garden or a karpaf whose [area does not exceed] seventy cubits and a fraction by seventy cubits and a fraction, which is surrounded by a fence ten handbreadths high, it is permitted to carry within it, provided there is in it a watchman’s hut or a dwelling place or it is near to a town. Rabbi Judah says: even if it contained only a cistern, a ditch or a cave it is permitted to carry within it. Rabbi Akiva says: even if it contained none of these it is permitted to carry within it, provided its area [does not exceed] seventy cubits and a fraction by seventy cubits and a fraction. Rabbi Eliezer says: if its length exceeded its breadth even by a single cubit it is not permitted to carry within it. Rabbi Yose says: even if its length is twice its breadth it is permitted to carry within it.

With all [kinds of food] they may make an ‘eruv and a shittuf, except water and salt. And all [kinds of food] may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed [to consume] both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, But Symmachus says: with unconsecrated produce only. [An eruv may be prepared] for a priest in a bet hapras. Rabbi Judah says: even in a cemetary, because he can put up a partition and thus enter [the area] and eat [his eruv].

One whom Gentiles, or an evil spirit, have taken out [beyond the Shabbat border] has no more than four cubits [in which to move]. If they brought him back, it is as if he had never gone out. If they took him to another town, or if they put him in a pen or a sahar: Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area; But Rabbi Joshua and Rabbi Akiva says: he has only four cubits [in which to move]. It once happened that they were coming from Brindisi and their ship sailed out to sea [on Shabbat]. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiba did not move beyond four cubits because they wanted to be stringent upon themselves.

One whom Gentiles, or an evil spirit, have taken out [beyond the Shabbat border] has no more than four cubits [in which to move]. If they brought him back, it is as if he had never gone out. If they took him to another town, or if they put him in a pen or a sahar: Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area; But Rabbi Joshua and Rabbi Akiva says: he has only four cubits [in which to move]. It once happened that they were coming from Brindisi and their ship sailed out to sea [on Shabbat]. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiba did not move beyond four cubits because they wanted to be stringent upon themselves.

If he does not recognize [any tree or fence], or if he is not familiar with the halakhah, and said, “Let my present position be my Shabbat place”, his position acquires for him the right of movement two thousand cubits in any direction. In a circle, the words of Rabbi Hanina ben Antigonus. But the sages say: the distances are square, in the shape of a square tablet, so that he may gain the area of the corners.

Rabbi Eliezer ben Yaakov says: a sewage drain which is covered over four cubits in the public domain, it is permitted to pour water into it on Shabbat. But the Sages say: even where a roof or a courtyard was a hundred cubits in area, he may not pour water over the mouth of the drain, but he may pour upon the roof, and the water will flow into the drain. The courtyard and the portico combined to make up the four cubits.

It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

It is possible for one to plough one furrow and become liable for eight prohibited acts: If he ploughs with an ox and donkey [yoked together] (2+3) and these were sanctified [animals], [the plough being drawn over] diverse mixed-seed sown] in a vineyard, during the sabbatical year, on a festival-day, [the plower being] a priest and a nazirite and the plot being situated on a defiled area. Hanania ben Hakinai says: “He may also have been wearing a garment mixed of wool and linen.” They said too him: “This is not of the same category.” He said to them: “Even the nazirite is not in the same category.”

The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east.

The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.

The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.

The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.

The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.

The following [objects serve to] reduce [the area of a square] handbreadth: [A portion] of less than an olive-size of flesh [of a corpse] reduces [the opening for uncleanness that is] caused by a quarter of a kav of bones [from a corpse]; [A portion] of less than a barley-corn size of bone reduces [the opening for uncleanness that is] caused by an olive-sized portion of flesh; Less than an olive-sized portion of a corpse, Less than an olive-sized portion of carrion, Less than a lentil-sized portion of sheretz; Less than an egg-sized portion of food; Produce growing next to the window, A cobweb having substance; The carcass of a clean bird that he did not intend to eat, And the carcass of an unclean bird that had been intended [for food] that had not been rendered susceptible [to uncleanness], or which had been rendered susceptible [to uncleanness] but had not been intended [for food].

The following do not reduce [the area of the window]: Bone does not reduce [the area] for [other] bones; Nor [corpse] flesh for [other] flesh; Nor an olive-sized [portion] of a corpse; Nor an olive-sized portion of carrion; Nor a lentil-sized portion of reptile; Nor an egg-sized portion of food; Nor produce growing in the windows; Nor a cobweb having no substance; Nor the carcass of a clean bird which had been intended [for food]; Nor the carcass of an unclean bird which had been intended [for food] and had been rendered susceptible to uncleanness; Nor warp and woof threads that have negaim; Nor a brick from a bet haperas, the words of Rabbi Meir. But the sages say: the brick can reduce, because the dust [of the bet haperas] is clean. This is the general rule: what is clean reduces [the area], and what is unclean does not reduce it.

The following do not reduce [the area of the window]: Bone does not reduce [the area] for [other] bones; Nor [corpse] flesh for [other] flesh; Nor an olive-sized [portion] of a corpse; Nor an olive-sized portion of carrion; Nor a lentil-sized portion of reptile; Nor an egg-sized portion of food; Nor produce growing in the windows; Nor a cobweb having no substance; Nor the carcass of a clean bird which had been intended [for food]; Nor the carcass of an unclean bird which had been intended [for food] and had been rendered susceptible to uncleanness; Nor warp and woof threads that have negaim; Nor a brick from a bet haperas, the words of Rabbi Meir. But the sages say: the brick can reduce, because the dust [of the bet haperas] is clean. This is the general rule: what is clean reduces [the area], and what is unclean does not reduce it.

The following do not reduce [the area of the window]: Bone does not reduce [the area] for [other] bones; Nor [corpse] flesh for [other] flesh; Nor an olive-sized [portion] of a corpse; Nor an olive-sized portion of carrion; Nor a lentil-sized portion of reptile; Nor an egg-sized portion of food; Nor produce growing in the windows; Nor a cobweb having no substance; Nor the carcass of a clean bird which had been intended [for food]; Nor the carcass of an unclean bird which had been intended [for food] and had been rendered susceptible to uncleanness; Nor warp and woof threads that have negaim; Nor a brick from a bet haperas, the words of Rabbi Meir. But the sages say: the brick can reduce, because the dust [of the bet haperas] is clean. This is the general rule: what is clean reduces [the area], and what is unclean does not reduce it.

[With regard to] a house filled with straw, without a space of a handbreadth [being left] between [the straw] and the roof beams: If there is uncleanness within [the straw], vessels at the exit become unclean. [In the case where] the uncleanness was outside [the area of the straw], with regard to the vessels within: If they are in a space of a cubic handbreadth, they remain clean, But if not they become unclean. If there is a space of a handbreadth between the straw and the roof beams, in either case the vessels become unclean.

If he was searching and came to a river bed, or a pool or a public road, he may end [his search]. A field in which men have been slain, he may gather the bones one by one, and all [the area] may be accounted clean. One who removes a grave from his field, he may gather the bones one by one, and all [the area] may be accounted clean. A pit into which they throw fetuses or people that had been slain, he may gather the bones one by one, and all [the area] may be accounted clean. Rabbi Shimon says: if it had been prepared as a grave in the first place, there is [blood-] saturated earth.

If he was searching and came to a river bed, or a pool or a public road, he may end [his search]. A field in which men have been slain, he may gather the bones one by one, and all [the area] may be accounted clean. One who removes a grave from his field, he may gather the bones one by one, and all [the area] may be accounted clean. A pit into which they throw fetuses or people that had been slain, he may gather the bones one by one, and all [the area] may be accounted clean. Rabbi Shimon says: if it had been prepared as a grave in the first place, there is [blood-] saturated earth.

If he was searching and came to a river bed, or a pool or a public road, he may end [his search]. A field in which men have been slain, he may gather the bones one by one, and all [the area] may be accounted clean. One who removes a grave from his field, he may gather the bones one by one, and all [the area] may be accounted clean. A pit into which they throw fetuses or people that had been slain, he may gather the bones one by one, and all [the area] may be accounted clean. Rabbi Shimon says: if it had been prepared as a grave in the first place, there is [blood-] saturated earth.

One who plows a grave [into a field], behold he makes it a bet haperas. To what extent does he make it [a bet haperas]? For the length of a furrow of a hundred cubits, a space in which four se'ahs [can grow]. Rabbi Yose says: an area of five [se'ahs]. But when on an upward or downward slope: he puts a quarter [of a kav] of vetch seed on the knee of the plough, and the space where [the last] three vetches grow next to each other is a bet peras. Rabbi Yose says: [a bet haperas is only made by a plough going] downwards but not upwards.

On account of six doubtful cases of uncleanness terumah is burned: On account of the doubt of a bet ha-peras [grave area], On account of earth about which there is doubt whether it came from the land of the gentiles, On account of a doubt about the garments of an ‘am ha-arez; On account of a doubt about found vessels found by chance; On account of found spit, On account of a doubt about human urine that was near the urine of a beast. On account of a certainty of having touched these which causes the doubtful uncleanness, terumah is burned. Rabbi Yose says: also on account of their doubtful contact in a private domain; But the sages say: in a private domain the terumah is only held in suspense and in a public domain it is deemed clean.

A [dead] sheretz and a [dead] frog in a public domain, And so also [if there was there] an olive's bulk of a corpse and an olive's bulk of carrion, A bone of a corpse and a bone of carrion; A clod of clean earth and a clod from a doubtful grave area A clod of clean earth and a clod from the land of the Gentiles, Or if there were two paths, the one unclean and the other clean, and a man walked through one of them but it is not known which, Or if overshadowed one of them but it is not known which, or he shifted one of them but it is not known which: Rabbi Akiva rules that he is unclean, But the sages rule that he is clean.

If a woman observed a bloodstain on her body: If it was opposite her genital area she is unclean; But if it was not near the genital are she remains clean. If it was on her heel or on the tip of her large toe, she is unclean. On her thigh or on her feet: If on the inner side, she is unclean; If on their outer side, she remains clean. And if on the front and back sides she remains clean. If she observed it on her garment: Below the belt, she is unclean, But if above the belt, she remains clean. If she observed it on the sleeve of her shirt: If it can reach as low as her genital area, she is unclean, But if it cannot, she remains clean. If she takes it off and covers herself with it in the night, she is unclean wherever the stain is found, since it can turn about. And the same law applies to a pallium.

If a woman observed a bloodstain on her body: If it was opposite her genital area she is unclean; But if it was not near the genital are she remains clean. If it was on her heel or on the tip of her large toe, she is unclean. On her thigh or on her feet: If on the inner side, she is unclean; If on their outer side, she remains clean. And if on the front and back sides she remains clean. If she observed it on her garment: Below the belt, she is unclean, But if above the belt, she remains clean. If she observed it on the sleeve of her shirt: If it can reach as low as her genital area, she is unclean, But if it cannot, she remains clean. If she takes it off and covers herself with it in the night, she is unclean wherever the stain is found, since it can turn about. And the same law applies to a pallium.

HALAKHAH: Rebbi Zeïra, Rebbi Eleazar, in the name of Rebbi Ḥiyya the Elder: He makes it two by two cubits, but decreases continuously to an arbitrarily small distance. Rebbi Jonah said, that is, if it is subdivided into garden beds, but if all is one bed, it does not apply. This parallels what Rebbi Yannai said: I may sow my field with fifty kinds, twenty-five here and twenty-five there; this is in two rows. If that is so, would it be permitted even between himself and his neighbor? Or in a dry spot? Then it parallels what Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi said, he starts with an area of bet rova‘ and narrows it down to three furrows of the ploughshare. Does Rebbi not accept that between grains one needs a bet rova‘? That is for a square field, here for a garden bed. Do the rabbis not recognize garden beds? Rebbi Yudan said, the minimal distance for Rebbi is the maximal distance for the rabbis.

So far if [the planting] is covering [the entire area]. What about producing single stalks? Just as you say of a vineyard that there is no difference between covering or producing [single stalks], so here also there is no difference between continuous planting or producing single stalks.

MISHNAH: A bald spot in a vineyard: the House of Shammai say 24 cubits but the House of Hillel say 16 cubits. The circumference of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there. If there are 16 cubits, one allows it space to be tended and the rest one may sow. What is the circumference of a vineyard? Between the vineyard and the fence. If less than 12 cubits are there, one should not introduce seeds there. If 12 cubits are there, one gives it space for tending and sows the remaining area. Rebbi Jehudah says, that is only the fence of a vineyard. What is the circumference of a vineyard? A vineyard between two Vineyards. What is a fence? If it is ten hand-breadths high, and a ditch is ten deep and four wide.

MISHNAH: If somebody plants two rows, he should not sow there unless there are eight cubits between them. If there were three rows, he should not sow there unless there are sixteen cubits between one row and the next. Rebbi Eliezer said in the name of Ḥananiah ben Ḥakhinai: He should not sow there unless there are sixteen cubits between one row and the next, even if the middle row dried up. But if he planted new [vines], it would be permitted with eight cubits. If somebody plants his vineyard sixteen by sixteen cubits, he may bring seeds there. Rebbi Jehudah said, it happened that somebody in Ṣalmon planted his vineyard sixteen by sixteen cubits. He turned the growth of two rows towards one another and sowed the ploughed area. The next year, he turned the growth to the side that had been sown and sowed what was fallow. This came before the Sages and they permitted it. Rebbi Simeon and Rebbi Meïr say that this is permitted even for someone who plants his vineyard spaced eight cubits.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

It turns out to be 64 by 48. Take two from here and put them there, that turns out to be 48 by 48. Take out one in between, one in between, and make a bald spot 16 by 16 that can be tended by eight cubits. How do you treat it? Itself and the area to tend it within a bet seah, or without the area to tend it? If you take it with the area to tend it within the bet seah, then 348 are missing. If you take it without the area to tend it, there is an excess of 45218. You might say, they are separated as single ones. You might say, they are closer together: we have stated only “10 per bet seah;” you could not state that.

MISHNAH: A ditch that crosses a vineyard, ten hand-breadths deep and four wide. Rebbi Eliezer ben Jacob said, if it is open from one side of the vineyard to the opposite side it appears to be between two vineyards; one sows in it. Otherwise, it is like a vat. If a vat in the vineyard is ten deep and four wide, one sows in it, the words of Rebbi Eliezer; but the Sages forbid it. On a watchman’s mound in a vineyard that is ten hand-breadths high and four wide one may sow; but if hair was pressing down, it is forbidden. For a vine planted in a depression or in a cleft one allows the area needed for tending it and one sows the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. A house in a vineyard may be sown.

HALAKHAH: Unless it separates it and the area needed to tend it, since we have stated: “The Sages agree with Rebbi Eliezer ben Jacob in the case of a ditch that separates it and the area needed to tend it.” Hence, Rebbi Eliezer thinks that even if it does not separate it from the area needed to tend it. When do they disagree? If there are two rows on each side. But if there was only one row on either side, once it reaches three vines there no longer is a vineyard.

HALAKHAH: Unless it separates it and the area needed to tend it, since we have stated: “The Sages agree with Rebbi Eliezer ben Jacob in the case of a ditch that separates it and the area needed to tend it.” Hence, Rebbi Eliezer thinks that even if it does not separate it from the area needed to tend it. When do they disagree? If there are two rows on each side. But if there was only one row on either side, once it reaches three vines there no longer is a vineyard.

HALAKHAH: Unless it separates it and the area needed to tend it, since we have stated: “The Sages agree with Rebbi Eliezer ben Jacob in the case of a ditch that separates it and the area needed to tend it.” Hence, Rebbi Eliezer thinks that even if it does not separate it from the area needed to tend it. When do they disagree? If there are two rows on each side. But if there was only one row on either side, once it reaches three vines there no longer is a vineyard.

Rebbi Jacob bar Abun in the name of Rebbi Simeon ben Laqish: This means that it is forbidden to collect pebbles from another person’s field, for if he weeds, he will put his grasses there. That is, in an agricultural area, but on mountains and rocks it is permitted and he will think of it a kindness.

MISHNAH: A predated prozbol is valid, postdated it is invalid. Predated documents of indebtedness are invalid, postdated they are valid. If one person borrows from five, one writes a prozbol for each single [creditor]. If five persons borrow from one, he writes only one prozbol for all of them. One writes prozbol only on the basis of real estate. If he has none, [the other party] gives him the right to a minute area of their field. If he had a field mortgaged in town, one writes a prozbol on it. Rebbi Ḥuẓpit says, one writes for a man on his wife’s properties and for orphans on those of the guardians. A bee hive. Rebbi Eliezer says, it is like real estate: one may write a prozbol on it, it is not subject to impurity in its place, and somebody who takes honey from it on the Sabbath is guilty. But the Sages say, it is not like real estate, one may not write a prozbol on it, it is subject to impurity in its place, and somebody who takes honey from it on the Sabbath is not sanctionable. If somebody returns a debt in the Sabbatical, he [the lender] says to him: “I am remitting.” If he [the borrower] says “anyway”, he [the lender] should accept it, for it is said (Deut. 15:2): “This is the word of remission”. Similarly, a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them: I am a homicide. If they tell him, anyway, he should accept it, for it is said (Deut. 19:4): “This is the word of a homicide.”

It was stated: If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is pure; I say a compressed corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure.

Rebbi Ḥelbo in the name of Rav Huna: A log and most of it by the majority of its circumference. What means by the majority of its circumference? At one place or at most of its entire surface area? It was found stated: Until it became unfit for work.

MISHNAH: The amputee goes out with his prosthesis, the words of Rebbi Yose, but Rebbi Meїr prohibits. If it has an extensive reception area it is impure. His stilts are impure by stepping on, one goes out with them on the Sabbath, and one may enter the Temple Court with them. A wheelchair and its supports are impure by stepping on, one may not go out with them on the Sabbath, and one may not enter the Temple Court with them. Donkey figures are pure but one may not go out with them.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Rebbi Hoshaia stated: Doors which open on the public road, if they are open their place becomes public domain, if they are locked their place becomes private domain. Alleys that open on the sea are like alleys open to an agricultural area. The street of Rebbi Ḥanin does not need a door frame since it descends ten hand-breadths within three [cubits]. They made an arrangement to allow the lower-lying houses.

MISHNAH: If a caravan rested in an area of difficult access which they surrounded by the implements of animals one may move things inside on condition that the fence be ten hand-breadths high and the openings not be more than the built-up part. Any opening up to ten cubits is permitted since it is like a door; more than that is forbidden.

HALAKHAH: “If a caravan rested in an area of difficult access,” etc. Rebbi Aḥa in the name of (Rebbi Ḥasdai) [Rav Ḥisda]: For whom was this needed? For Rebbi Yose ben Rebbi Jehudah, since Rebbi Yose ben Rebbi Jehudah says, any partition which is not woof and warp is no partition, (the words of Rebbi Yose ben Rebbi Jehuda.) But he agrees here, and it was stated thus: One makes partition with everything, even camel saddles, even tubs, even camels, on condition that between two saddles there not be space for a saddle, between two tubs there not be space for a tub, between two camels there not be space for a camel, and on condition that no standing wall be opposite standing wall and breach opposite breach, but a standing wall opposite a breach and a breach opposite a standing wall.

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

A wall, and a tree, and a copse of reeds are counted as double columns. If they grew by themselves one may carry there up to an area of two bet se’ah. If he planted them with his hands one may carry there even one or two bet kor. If there was one large well and he made [the double columns] for one half but not for the other half. For the half for which he made it it is permitted, for the half for which he did not make it it is forbidden. If there were two, could the space in-between be considered for both sides? What is his problem? If both were used to fill; but if only one was used to fill it is usable for both sides.

MISHNAH: If one deposits his eruv in a porter’s lodge, a porch, or a balcony, it is no eruv and any person who might dwell there does not forbid him. In a storage room for straw, in a cowshed, in a storage room for wood, or a general storage area, it is an eruv and any person who might dwell there does forbid him. Rebbi Jehusah says, if the householder retains rights of use he does not forbid him.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a marked corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

From where about marks? Rebbi Berekhiah, Rebbi Jacob the son of the daughter of Jacob, in the name of Rebbi Onias from Hauran. Rebbi Yose said it, Rebbi Jacob bar Aḥa in the name of Rebbi Onias from Hauran. Rebbi Ḥizqiah, Rebbi Uziel the son of Rebbi Onias from Hauran in the name of Rebbi Onias from Hauran: impure, impure, he shall call out; the impurity itself has to call out and say to you: go away! Rebbi Hila in the name of Rebbi Samuel bar Naḥman: The emissaries shall crisscross the land; if one sees a bone of a human he builds a sign near it A bone, from here that one makes signs for bones. A human, from here that one makes signs for spine and skull. He builds, from here that one makes signs on fixed stones. If you say on loose ones, it would move and make other places impure. Near it, on a place of purity. A sign, from here the marks. If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a marked corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure. It was stated: “One does not mark flesh, for perhaps it will decompose.” Rebbi Justus bar Shunem asked before Rebbi Mana: Will that not cause pure food to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that {the place} become unusable forever.

If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a compressed corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a ploughed strip they are single stones, between them the area is pure and around them impure.

MISHNAH: Somebody had robbed a field which subsequently was taken by discharged veterans. If it is a provincial plague, he may tell him: Here is your property before you. But if it was because of the robber, he has to give him a field. If a river had washed it away, he may say to him: Here is your property before you. He who robbed from another, or took a loan from him, or accepted a deposit in a built-up area cannot give it back to him in the desert. [If it was given] with the intent to depart for the desert, he can give it back to him in the desert.

HALAKHAH: “One who contracts with another for a field,” etc. Rav Huna said, if the entire area in that direction was scorched. Simeon bar Abba in the name of Rebbi Joḥanan. But only if it was sown. [But if he did not sow], the other can tell him, if you had sown it would have produced a lot. Think of it, if there were other fields [which were not hit]? He may tell him, the Holy One, praise to Him, is forbearing with the evildoers. If there were other fields which were damaged? He may tell him, so far I was liable in the case; from now on I am no longer liable.

MISHNAH: Similarly for a vegetable garden; a place which customarily is fenced in, he must fence in. But in an agricultural area, a place which customarily is not fenced in, one does not obligate him. But if he wishes, he builds inside his land and makes a façade to the outside; therefore if the wall collapses both land and stones are his. But if they did it with mutual agreement they build the wall in the middle and make façades on both sides; therefore if the wall collapses both land and stones belong to both of them.

HALAKHAH: “Similarly for a vegetable garden,” etc. It was stated: For a vegetable garden, whether it be a place where it is customary to build a fence, or a place where it is not customary to build a fence, one forces. But in an agricultural area, at a place where it is customary to build a fence one forces; where it is not customary to build a fence one does not force.

MISHNAH: One does not divide the courtyard unless there be four cubits for each one, nor the field unless there be nine qab for each one; Rebbi Jehudah says, nine half qabbim for each one. Not the vegetable garden unless there be half a qab for each one; Rebbi Aqiba says, the area of a quarter [qab]. Not the dining hall, nor the storage room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less. But Holy Scripture they should not divide even if both of them want it.

MISHNAH: One distances the ladder from a dovecote by four cubits lest a marten jump, and the wall four cubits from the leader so it can support the ladder. One distances the dovecote from town by fifty cubits. A person may not build a dovecote on his property unless he have fifty cubits in each direction. Rebbi Jehudah says, the area of four bet kor, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qab], it is in his power.

MISHNAH: One distances the ladder from a dovecote by four cubits lest a marten jump, and the wall four cubits from the leader so it can support the ladder. One distances the dovecote from town by fifty cubits. A person may not build a dovecote on his property unless he have fifty cubits in each direction. Rebbi Jehudah says, the area of four bet kor, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qab], it is in his power.

MISHNAH: If a public way was passing through somebody’s field, he took it away and gave them [a road] to the side of his property, what he gave, he gave, but what he wanted for himself he did not get. A private way is four cubits wide, a public way sixteen cubits; a king’s highway has no limit; the way to the cemetary has no limit. The place for funeral orations, the judges of Sepphoris say an area of four qab. If somebody sells a plot to another to build a grave, or he contracts to build him a grave makes the cavity of the cavern four cubits by six and opens into it eight sepulchral chambers, three on each side and two at the back wall. The chambers are four cubits long, seven [handbreadths] high and six [handbreadths] wide. Rebbi Simeon says, he makes the cavity of the cavern six by eight [cubits] and opens into it thirteen sepulcral chambers, four on each side, three at the back wall, one to the right of the entrance and one to its left. In front of the cavern he excavates a courtyard of six by six [cubits] for the bier and its carriers. He opens into it two caverns, one at each side. Rebbi Simeon says four, each to each direction of the compass. Rabban Simeon ben Gamliel says, all depends on the rock.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: “If somebody says to another: I am selling you a bet kor of dust,” etc. Rebbi Yasa said in the name of Rebbi Joḥanan: Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle? In the House of Rebbi Yannai they said, any place surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area is to the side. Rebbi Yose came in the name of Rebbi Joḥanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it. How wide? Rebbi Ḥaggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths. If there was a depression ten handbreadths deep but less than four wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Joḥanan: “Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova‘ is not measured with it. If it was split, it is measured with it.” This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it. If there was a long depression which added up to a bet rova‘? Rebbi Ḥiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? Rebbi Isaac bar Tebelai asked: If it was formed like chairs, does he measure from the place of its wall or does he measure from its declivity? Rav Huna in the name of Rav, [Rebbi] Ḥiyya in the name of Rebbi Joḥanan: Only if the total agricultural area was four bet kor.

HALAKHAH: It was stated: If somebody says to another: I am selling you half a field, and X and Y and half of Z surround you. Rav Huna, and Rav Jehudah, and Rebbi Jeremiah. One said, he gives him [an area shaped] like a pandur. And one said, he gives him something like a strip of cloth. And one said, he gives him something like patches.

Rebbi Dositheos ben Jehudah explained it by a parable; to what can this be compared? To two brothers, Cohanim and co-owners who stood by a threshing floor; one had nine sons and the other had one. They took (the area of) ten qab. They returned it to their father and split. It turns out that the son of one takes half and the sons of the other take half.

Rebbi Joḥanan said: Somebody became possibly impure in an agricultural area whether in summer or in winter; this refersn to the dispute between Rebbi Meїr and the Sages. If he comes to ask in summer, one answers him according to the rules of summer; in the winter, one answers him according to the rules of winter. Rebbi Joḥanan said, only days close to the rainy season.

HALAKHAH: “One judges neither a tribe,” etc. Come and look: One does not try two people together, so much less an entire tribe? Rebbi Mattaniah said, the Mishnah speaks of the head of the tribe. Rebbi Eliezer said, the Mishnah speaks about a forested area between two tribes.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

Whose ruling is followed in the statement made by R. Huna in the name of Rav? That the difference of opinion is where the area of the Sukkah was only four amos square but where it was more than four amos square [both agree] that even if it is higher than twenty amos it is kosher. Whose ruling is followed? Like Rabi Zeira, Who says:

Must we say that it agrees with Rabi, and not with the Rabbis? No! One can even say that it agrees with the Rabbis. The Rabbis say it only with regard to a Sukkah which is a temporary dwelling, but with regard to a house which is a permanent dwelling, even the Rabbis admit that if it has an area of four amos, people live in it, otherwise, they do not dwell within.

[A sukkah] was taller than 20 amah, and he built a platform inside of it against the middle wall, along its entire length, and it contains [the minimum area of] a valid sukkah: It is valid.

But if so, it should be permitted to carry objects over its whole area; why then did R. Huna the son of R. Joshua say: One may not carry any objects there

except where its area was not bigger than two bet se'ah?

The reason is that it is an abode made to serve the open air and in every abode that is made to serve the open air objects may be moved in it only if its area is no more than two beth se'ah.

Jeremiah — or some say R. Hiyya b. Abba — also said: The Targum of the Torah was composed by Onkelos the convert under the guidance of R. Eliezer and R. Joshua. The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of Haggai, Zechariah and Malachi, and the land of Israel [thereupon] quaked over an area of four hundred parasangs by four hundred parasangs, and a Heavenly Voice came out and exclaimed, “Who is this that has revealed My secrets to mankind?”

Ulla said: Greek Italy is the great city of Rome which covers an area of three hundred parasangs by three hundred. It has three hundred and sixty five markets corresponding to the number of days of the solar year. The smallest of them is that of the poultry sellers, which is sixteen mil by sixteen. The king dines every day in one of them.

They objected: “In a house of the land of your possession” (Leviticus 14:34): Your possession is defiled by leprosy, but Jerusalem is not defiled by leprosy. Judah said: I have not heard this said except about the area of the Sanctuary alone.

and with an area of the size of two fingers making a complete revolution (Mikvaoth, vi. 7). He bethinks himself, This is like that which R. Nachman said that Rabbah bar Abuah said, viz., Eleven features of superior excellence are taught here. The first six refer alike to hallowed things and to ordinary things which are treated with observance of the laws of purification belonging to hallowed things. The later ones refer to hallowed things, but not to ordinary things which are treated with observance of the laws of purification belonging to hallowed things.

[Is it needed to teach us that it's forbidden do] dwell [in the boundary of the city of refuge]? Derive that from the rule that we can't make a field into an open area, nor an open area into a field, nor an open are into a city, nor a city into an open area. Rav Sheises says, We only need [the verse] to teach us about tunnels. [that it's forbidden to dwell in an underground tunnel which extends into the boundary.]

[Is it needed to teach us that it's forbidden do] dwell [in the boundary of the city of refuge]? Derive that from the rule that we can't make a field into an open area, nor an open area into a field, nor an open are into a city, nor a city into an open area. Rav Sheises says, We only need [the verse] to teach us about tunnels. [that it's forbidden to dwell in an underground tunnel which extends into the boundary.]

[Is it needed to teach us that it's forbidden do] dwell [in the boundary of the city of refuge]? Derive that from the rule that we can't make a field into an open area, nor an open area into a field, nor an open are into a city, nor a city into an open area. Rav Sheises says, We only need [the verse] to teach us about tunnels. [that it's forbidden to dwell in an underground tunnel which extends into the boundary.]