breadths

If one of the heads of a beam is higher that twenty cubits and the other lower than twenty cubits, one looks that if one would cut within three hand-breadths it would be seen lower than twenty cubits it is permitted, otherwise it is forbidden. If one of the heads of a beam is lower than ten hand-breadths and the other higher than ten hand-breadths, one looks that if one would cut within three hand-breadths it would be seen lower than ten hand-breadths it is permitted, otherwise it is forbidden.

If one of the heads of a beam is higher that twenty cubits and the other lower than twenty cubits, one looks that if one would cut within three hand-breadths it would be seen lower than twenty cubits it is permitted, otherwise it is forbidden. If one of the heads of a beam is lower than ten hand-breadths and the other higher than ten hand-breadths, one looks that if one would cut within three hand-breadths it would be seen lower than ten hand-breadths it is permitted, otherwise it is forbidden.

If one of the heads of a beam is higher that twenty cubits and the other lower than twenty cubits, one looks that if one would cut within three hand-breadths it would be seen lower than twenty cubits it is permitted, otherwise it is forbidden. If one of the heads of a beam is lower than ten hand-breadths and the other higher than ten hand-breadths, one looks that if one would cut within three hand-breadths it would be seen lower than ten hand-breadths it is permitted, otherwise it is forbidden.

If one of the heads of a beam is higher that twenty cubits and the other lower than twenty cubits, one looks that if one would cut within three hand-breadths it would be seen lower than twenty cubits it is permitted, otherwise it is forbidden. If one of the heads of a beam is lower than ten hand-breadths and the other higher than ten hand-breadths, one looks that if one would cut within three hand-breadths it would be seen lower than ten hand-breadths it is permitted, otherwise it is forbidden.

If two beams are one on top of the other. Rebbi Yose ben Rebbi Jehudah says, one looks at the lower one as if it were higher or the higher one as if it were lower, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. It was found stated that Rebbi Yose ben Rebbi Jehudah follows his father’s argument and disagrees with him. He follows his fathers argument since he says, one looks at the lower one as if it were higher or the higher one as if it were lower. He disagrees with him since he says, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. If you would say that he follows his father’s opinion it could be arbitrarily high. Rebbi Yose, Ḥinena bar Shelemiah, Rebbi Yudan; Ḥinena bar Shelemiah in the name of Rav: Only if the upper one be within three hand-breadths of the lower one.

If two beams are one on top of the other. Rebbi Yose ben Rebbi Jehudah says, one looks at the lower one as if it were higher or the higher one as if it were lower, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. It was found stated that Rebbi Yose ben Rebbi Jehudah follows his father’s argument and disagrees with him. He follows his fathers argument since he says, one looks at the lower one as if it were higher or the higher one as if it were lower. He disagrees with him since he says, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. If you would say that he follows his father’s opinion it could be arbitrarily high. Rebbi Yose, Ḥinena bar Shelemiah, Rebbi Yudan; Ḥinena bar Shelemiah in the name of Rav: Only if the upper one be within three hand-breadths of the lower one.

If two beams are one on top of the other. Rebbi Yose ben Rebbi Jehudah says, one looks at the lower one as if it were higher or the higher one as if it were lower, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. It was found stated that Rebbi Yose ben Rebbi Jehudah follows his father’s argument and disagrees with him. He follows his fathers argument since he says, one looks at the lower one as if it were higher or the higher one as if it were lower. He disagrees with him since he says, on condition that the upper one not be higher than twenty cubits and the lower not be lower than ten hand-breadths. If you would say that he follows his father’s opinion it could be arbitrarily high. Rebbi Yose, Ḥinena bar Shelemiah, Rebbi Yudan; Ḥinena bar Shelemiah in the name of Rav: Only if the upper one be within three hand-breadths of the lower one.

MISHNAH: If it was made of straw or reeds, one considers it as if of metal, curved as if it were straight; round one considers it as if square. If its circumference is three hand-breadths its width is one hand-breadth.

“Curved one considers it as if it were straight.” Rebbi Aḥa in the name of Rebbi Zeˋira: This is Rebbi Jehudah’s. Rebbi Yose in the name of Rebbi Zeˋira: It is everybody’s opinion, but only if the curvature be at the side, a curvature which does not obstruct the alley. But a curvature which impedes the alley makes it forbidden. What is a curvature which obstructs the alley? Any which if you excise it there is less than three [hand-breadths] between the pieces.

MISHNAH: The laths about which they spoke, their height ten hand-breadths, their width and thickness arbitrarily small; Rebbi Yose said, their width three hand-breadths.

MISHNAH: The laths about which they spoke, their height ten hand-breadths, their width and thickness arbitrarily small; Rebbi Yose said, their width three hand-breadths.

HALAKHAH: “The laths about which they spoke,” etc. The Mishnah if they were distant from the wall. But if they were leaning against the wall even Rebbi Yose will agree. And it was stated thus: If one made laths for an alley, if they are less than three [hand-breadths] from the ground or they were within three [hand-breadths] from the wall, it is permitted. Three only if what is standing be more than the empty space.

HALAKHAH: “The laths about which they spoke,” etc. The Mishnah if they were distant from the wall. But if they were leaning against the wall even Rebbi Yose will agree. And it was stated thus: If one made laths for an alley, if they are less than three [hand-breadths] from the ground or they were within three [hand-breadths] from the wall, it is permitted. Three only if what is standing be more than the empty space.

Building stones which protrude from the building, if between one and the other is less than three hand-breadths they are considered as laths. Corners sticking out at each side are considered as laths. A wall which is indented and looks like a plank from inside but even on the outside or looks like a plank from outside but even on the inside is considered as laths. If it was prolonged, Abba bar Rav Huna said, one looks at it as if indented. Rav Ḥisdai objected, did we not state, “if a large courtyard collapsed into a small one, the large one is permitted but the small one forbidden.” Should not the walls of the large one be like laths for the walls of the small one and the small one be permitted? Abba bar Rav Huna told him, explain it if they were extended more than ten. Rebbi Ashian stated before Rebbi Aḥa, if the large one is eleven but the small one ten. The baraita was searched for but not found.

[Rebbi] Aḥa told him, so says Rebbi Simeon ben Laqish: One does not use as support any Mishnah which is not accepted by a group. Rebbi Yose said, it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose ben Rebbi Bun said, even you have to say that it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on either side. (Rav) [Rebbi Mar] Uqba in the name of the rabbis there: They are considered only for the large one but are not considered for the small one.

[Rebbi] Aḥa told him, so says Rebbi Simeon ben Laqish: One does not use as support any Mishnah which is not accepted by a group. Rebbi Yose said, it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose ben Rebbi Bun said, even you have to say that it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on either side. (Rav) [Rebbi Mar] Uqba in the name of the rabbis there: They are considered only for the large one but are not considered for the small one.

Rebbi Ulla said, the Mishnah is from three to four [hand-breadths]. Less than three even more than ten [cubits] is permitted, four even less than ten [cubits] is prohibited. Where do we hold? From three to four.

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.

It turns out that concerning kilaim everything less than three [hand-breadths] is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four [hand-breadths] to ten [cubits], if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down.

It turns out that concerning kilaim everything less than three [hand-breadths] is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four [hand-breadths] to ten [cubits], if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down.

Concerning the Sabbath, everything less than three [handbreadths] is considered closed. From three to four, and from four [hand-breadths] to ten [cubits], it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

Concerning the Sabbath, everything less than three [handbreadths] is considered closed. From three to four, and from four [hand-breadths] to ten [cubits], it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

MISHNAH: One may surround by three ropes, one higher than the other, on condition that the distance between one rope and the next be less than three hand-breadths and the measure and their thickness be more than a hand-breadth so that together it be more than ten hand-breadths.

MISHNAH: One may surround by three ropes, one higher than the other, on condition that the distance between one rope and the next be less than three hand-breadths and the measure and their thickness be more than a hand-breadth so that together it be more than ten hand-breadths.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven] hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space.

MISHNAH: One surrounds with sticks, on condition that between one stick and the next there be less than three hand-breadths. They spoke about a caravan, the words of Rebbi Jehudah, but the Sages say that the Sages mentioned a caravan only as an example. Any partition which is not woof and warp is no partition, the words of Rebbi Yose ben Rebbi Jehudah; but the Sages say, one of these two. Of four matters they freed a military camp: One may bring wood from anywhere, and they are not liable for washing their hands, and from demay, and from making an eruv.

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.

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.

MISHNAH: One makes planks for wells, four double columns which look like eight, the words of Rebbi Jehudah. Rebbi Meïr says eight which look like twelve, eight double columns and four simple ones, their height ten [hand-breadths], and their width six, and their thickness arbitrary. And between them the width of two teams of three cattle each, the words of Rebbi Meïr; Rebbi Jehudah says of four each, tied together rather than loose, one entering and one leaving.

HALAKHAH: “One makes planks for wells,” etc. Since what is breached is more than what is standing he makes double columns but not simple ones, which proves by itself that it is because of access to the well. Rebbi Zeˋira in the name of Rebbi Eleazar: You are reaching here what are the limits of domains of the Sabbath, for if he did so at (one) place and then threw there four cubits in the public domain he would be liable. Rebbi Yose said, since you were lenient with him about what is breached may be more than what is standing, you are strict with him in another matter since everywhere else one makes a plank of four hand-breadths but here he makes a plank of six hand-breadths.

HALAKHAH: “One makes planks for wells,” etc. Since what is breached is more than what is standing he makes double columns but not simple ones, which proves by itself that it is because of access to the well. Rebbi Zeˋira in the name of Rebbi Eleazar: You are reaching here what are the limits of domains of the Sabbath, for if he did so at (one) place and then threw there four cubits in the public domain he would be liable. Rebbi Yose said, since you were lenient with him about what is breached may be more than what is standing, you are strict with him in another matter since everywhere else one makes a plank of four hand-breadths but here he makes a plank of six hand-breadths.

They wanted to say that Rebbi Meïr would admit to Rebbi Jehudah, Rebbi Jehudah will not admit to Rebbi Meïr. Rebbi Meïr will admit to Rebbi Jehudah? Does not Rebbi Meïr have simple poles, and you are saying so? If you are making double columns but no straight poles, he would think, perhaps a partition for the Sabbath is made in this way; he would make it in other places and become liable. Rebbi Aḥa in the name of Rebbi Ḥinena: Neither of them yields to the other. Rebbi Mana said, even though Rebbi Yose (about) did not say this, he said something similar. Rebbi Bun and Rebbi Bun asked before Rebbi Zeˋira: How far away does a double column have to be so it would not need a straight [plank]? He told him, less than three [hand-breadths] is considered closed, more than six is far away. Therefore we have to consider from three to four. If you would say that Rebbi Meïr yields to Rebbi Jehudah, should he not make a double column far away and not need a simple [plank]? Rebbi Abba bar Mamal said, Rebbi Meïr requires simple [planks] only according to Rebbi Jehudah’s method. Rebbi Yose said, even according to his own method, since in any case what is standing is not more than what is breached. Since what is standing should be more than what is breached it needs a simple [plank].

“If one big stone was there one sees that if it is split and there be six [hand-breadths] in both directions it is considered a double column.” Some Tannaim state, if it is hollowed out. They wanted to say that he who says, if it is hollowed out, measures from the inside while he who says, if it is split, measures from the outside. Rebbi Yose said, would you not let it stand if it was like garlic skin? This implies that both he who says that it is split as also he who says it is hollowed out measures from the inside. He who says, if it is hollowed out, if it is round; he who says, if it is split, if it is square. You should know that it is so since one Tanna said to the other, the only difference between my formulation and yours is that you are speaking of a round one but I about a square one.

If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.

If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.

If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.

If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.

Rebbi Yose ben Rebbi Abun said, they permitted the planks of wells only to draw water. If water came on the Sabbath, the Sabbath already came with prohibition. If the well dried out, the Sabbath already came with permission. Rebbi Jonah said that Rebbi Nasa asked, may one carry between the planks? We should say that if there are four hand-breadths between one and the other it is like a prohibited threshold, otherwise like a permitted threshold, permitted for both domains; only one should not exchange.

MISHNAH: If a public road interrupts them he should divert it around it, but the Sages say that this is unnecessary. One makes planks both for a public cistern, a public well, and a private well, but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba. Rebbi Jehudah ben Bava said, one makes planks only for a public well; for everything else one makes a belt ten hand-breadths high.

MISHNAH: If a public road interrupts them he should divert it around it, but the Sages say that this is unnecessary. One makes planks both for a public cistern, a public well, and a private well, but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba. Rebbi Jehudah ben Bava said, one makes planks only for a public well; for everything else one makes a belt ten hand-breadths high.

Rebbi Jacob bar Aḥa, Amram, Rav Jehudah in the name of Samuel: Practice follows Rebbi Jehudah ben Bava. Rebbi Jehudah the father of Rebbi Mattaniah said, the Mishnah says so, “one makes planks for wells,” not for cisterns. But did we not state, “but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba”? But therefore we must deal with public cisterns, and similarly “one makes planks for wells,” for public wells.

MISHNAH: In addition, Rebbi Jehudah ben Bava said, if a garden patch or a corral are seventy cubits and a remainder by seventy cubits and a remainder surrounded by a wall ten hand-breadths high one carries inside on condition that it contain a watchman’s hut or a dwelling or be close to a village

MISHNAH: If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv. If he put it in a cistern even 100 cubits deep it is an eruv. If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high. If he put it into a tower it is an eruv even if the key was lost. Rebbi Eliezer said, if it is not known that the key is in its place it is no eruv.

MISHNAH: If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv. If he put it in a cistern even 100 cubits deep it is an eruv. If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high. If he put it into a tower it is an eruv even if the key was lost. Rebbi Eliezer said, if it is not known that the key is in its place it is no eruv.

HALAKHAH: Paragraph. “If he deposited it in a tree more than ten hand-breadths high,” etc. It is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten [hand-breadths]? Rav Jehudah in the name of Samuel, explain it if its stem was four [hand-breadths]. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadth it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four [hand-breadths], since one may tilt it and annul the private domain created by it, it implies that his eruv is a [valid] eruv and it is permitted to move it.

HALAKHAH: Paragraph. “If he deposited it in a tree more than ten hand-breadths high,” etc. It is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten [hand-breadths]? Rav Jehudah in the name of Samuel, explain it if its stem was four [hand-breadths]. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadth it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four [hand-breadths], since one may tilt it and annul the private domain created by it, it implies that his eruv is a [valid] eruv and it is permitted to move it.

HALAKHAH: Paragraph. “If he deposited it in a tree more than ten hand-breadths high,” etc. It is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten [hand-breadths]? Rav Jehudah in the name of Samuel, explain it if its stem was four [hand-breadths]. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadth it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four [hand-breadths], since one may tilt it and annul the private domain created by it, it implies that his eruv is a [valid] eruv and it is permitted to move it.

HALAKHAH: Paragraph. “If he deposited it in a tree more than ten hand-breadths high,” etc. It is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten [hand-breadths]? Rav Jehudah in the name of Samuel, explain it if its stem was four [hand-breadths]. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadth it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four [hand-breadths], since one may tilt it and annul the private domain created by it, it implies that his eruv is a [valid] eruv and it is permitted to move it.

HALAKHAH: Paragraph. “If he deposited it in a tree more than ten hand-breadths high,” etc. It is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten [hand-breadths]? Rav Jehudah in the name of Samuel, explain it if its stem was four [hand-breadths]. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadth it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a [valid] eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a [valid] eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four [hand-breadths], since one may tilt it and annul the private domain created by it, it implies that his eruv is a [valid] eruv and it is permitted to move it.

“If he put it on top of a stick or a pole as long as it was uprooted and inserted it is an eruv even if 100 cubits high.” Because it was uprooted and inserted; therefore if it was not uprooted and inserted his eruv is not a [valid]eruv. Does this not disagree with Samuel, as Rav Jehudah said in the name of Samuel, explain it if its stem was four [hand-breadths]? Rebbi Mana said, only if a table was put on its top.

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

MISHNAH: How does one complete towns? A house is recessed, a house is protruding, a superstructure is recessed, a superstructure is protruding. If there were walls of ruins ten hand-breadths high or bridges or mausoleums containing dwellings they extend the measure correspondingly and one makes it like a rectangular table, in order to include the corners.

Rebbi Abba in the name of Rav Jehudah. If there was a large city and in it a ditch ten [hand-breadths] deep and four wide, one looks where it is full of earth and pebbles. Otherwise one considers it open.

Rebbi Abba, Ammi bar Ezechiel in the name of Rav. If a city is built on the banks of a river, if between it and the river are four hand-breadths one measures from the wall, three one measures from the outer bank of the river unless the river be [wide] more than 70 and remainder. Where do we hold? If it descends ten hand-breadths in three [cubits] one measures from the outer bank of the river, if in four [cubits] one measures from the wall. So where we hold is between three and four.

Rebbi Abba, Ammi bar Ezechiel in the name of Rav. If a city is built on the banks of a river, if between it and the river are four hand-breadths one measures from the wall, three one measures from the outer bank of the river unless the river be [wide] more than 70 and remainder. Where do we hold? If it descends ten hand-breadths in three [cubits] one measures from the outer bank of the river, if in four [cubits] one measures from the wall. So where we hold is between three and four.

If from him to a river were 75 cubits. Two Amoraim, one said, he measures with a rope of 50 cubits and returns 25 cubits; but the other one said, he measures with a rope of 50 cubits and the remainder he measures with a rope of four cubits. If the river was narrow on top and wide below, up to 50 cubits one considers it as if full of dust and pebbles; otherwise one sees it inclining upwards and inclining downwards. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain. Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: only if the measure results in the mountain four hand-breadths as a place. Rebbi Yose, Rebbi Abuna in the name of Rav Jehudah, Rebbi Yudan has it in the name of Rav: If one holds it high above his head and the other by his feet, everybody agrees that one strip-measures. The high one over his head and the low one on his hips, everybody agrees that one strip-measures. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure.

HALAKHAH: Paragraph. “Five groups who rested in one big hall,” etc. The big hall for them is like a courtyard for houses. If there were tents there, it is as if they were houses. Where do we hold? If the tents reach to the ceiling, everybody agrees that every group has to contribute to the eruv. If the tents do not reach to the ceiling, everybody agrees that one eruv is valid for all of them. But we must hold that the tents were ten [hand-breadths] high. They equally agree that if they join in dough and dishes that one eruv is valid for all of them. Rebbi Ashian asked, then even if part of them dwell in separate rooms or on upper floors?

HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread. The Mishnah disagrees with Samuel, “Brothers who were eating”. Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv. Samuel said, he and his sons and the people of his house make an eruv with one loaf. Does he disagree? There he says, at the place of their bread, and here he says so? He explains it if two persons were partners in it. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated: “Even if it was baked from a se’ah and was sliced one may not use it for eruv”, and you are saying so? He explains it if two persons were partners in it.

Rav Ḥuna in the name of Rav: There is no rule of enclosure for a Gentile; there is no rule of stone partitions for a Gentile. There is no rule of enclosure for a Gentile; for if he dwelt on an upper floor you take him down to forbid. There is no rule of stone partitions for a Gentile for if he dwelt in the inner [courtyard] you would take him out to forbid. Rebbi La in the name of Rebbi Eleazar: There is a rule of enclosure for a Gentile, for if an Israel and a Gentile were dwelling in the inner [courtyard] he never forbids unless there be two Israel. Rebbi Abba in the name of Rav Jehudah: He who has a stone partition inside his house ten hand-breadths high, if an Israel he does not forbid, if a Gentile he forbids. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If a wall was surrounded by ladders on both sides one makes two eruvin but not one eruv. Rebbi Yose ben Rebbi Abun said, there because of the ladders they have the status of doors, but here from the upper floors one is used to descend, from the lower one is not used to ascend.

MISHNAH: If a window between two courtyards is four-by-four [hand-breadths] within ten [hand-breadths], one makes two eruvin but if they wish they make one eruv. If less than four-by-four [hand-breadths] or higher than ten [hand-breadths], one makes two eruvin and cannot make one eruv.

MISHNAH: If a window between two courtyards is four-by-four [hand-breadths] within ten [hand-breadths], one makes two eruvin but if they wish they make one eruv. If less than four-by-four [hand-breadths] or higher than ten [hand-breadths], one makes two eruvin and cannot make one eruv.

MISHNAH: If a window between two courtyards is four-by-four [hand-breadths] within ten [hand-breadths], one makes two eruvin but if they wish they make one eruv. If less than four-by-four [hand-breadths] or higher than ten [hand-breadths], one makes two eruvin and cannot make one eruv.

MISHNAH: If a window between two courtyards is four-by-four [hand-breadths] within ten [hand-breadths], one makes two eruvin but if they wish they make one eruv. If less than four-by-four [hand-breadths] or higher than ten [hand-breadths], one makes two eruvin and cannot make one eruv.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

Not only that the entire four-by-four [hand-breadths] must be within ten [hand-breadths] but even if part of four-by-four [hand-breadths] are within ten [hand-breadths]it is as if all four-by-four [hand-breadths] were within ten [hand-breadths]. If the circumference was 96 hand-breadths, if only the most minute amount was within ten [hand-breadths] it is as if all of four-by-four [hand-breadths] were within ten [hand-breadths]. If it was round of circumference 90, etc.

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

MISHNAH: If a wall between two courtyards is ten [hand-breadths] high and four wide, one makes two eruvin and cannot make one eruv. If produce was lying on top of it, both partiess may climb up and eat them; only they may not take them down. If a wall was torn down up to ten cubits, one makes two eruvin but if they wish they make one eruv. More than this, one makes one eruv but may not make two.

HALAKHAH: Paragraph. “If a wall between two courtyards,” etc. Why does it have to be four [hand-breadths] wide? Even if it is not four [hand-breadths] wide? Because of what is stated later: “both sides may climb up and eat them.” If it is not four [hand-breadths] wide, Rebbi Abba in the name of Rav: it is forbidden for both sides. Rebbi Ze`ira in the name of Rav: it is permitted for both sides. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? There one considers it as if filled with dust and pebbles. Here, what do you have? You should know this since Rebbi Aḥa, Rebbi Ḥinena said in the name of Rebbi Joḥanan: Ledges and walls high ten [hand-breadths] and wide four are permitted for both sides, on condition that he may not exchange. Rebbi Joḥanan asked. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? You are saying there, one considers it as if filled with dust and pebbles; here it is the same.

HALAKHAH: Paragraph. “If a wall between two courtyards,” etc. Why does it have to be four [hand-breadths] wide? Even if it is not four [hand-breadths] wide? Because of what is stated later: “both sides may climb up and eat them.” If it is not four [hand-breadths] wide, Rebbi Abba in the name of Rav: it is forbidden for both sides. Rebbi Ze`ira in the name of Rav: it is permitted for both sides. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? There one considers it as if filled with dust and pebbles. Here, what do you have? You should know this since Rebbi Aḥa, Rebbi Ḥinena said in the name of Rebbi Joḥanan: Ledges and walls high ten [hand-breadths] and wide four are permitted for both sides, on condition that he may not exchange. Rebbi Joḥanan asked. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? You are saying there, one considers it as if filled with dust and pebbles; here it is the same.

HALAKHAH: Paragraph. “If a wall between two courtyards,” etc. Why does it have to be four [hand-breadths] wide? Even if it is not four [hand-breadths] wide? Because of what is stated later: “both sides may climb up and eat them.” If it is not four [hand-breadths] wide, Rebbi Abba in the name of Rav: it is forbidden for both sides. Rebbi Ze`ira in the name of Rav: it is permitted for both sides. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? There one considers it as if filled with dust and pebbles. Here, what do you have? You should know this since Rebbi Aḥa, Rebbi Ḥinena said in the name of Rebbi Joḥanan: Ledges and walls high ten [hand-breadths] and wide four are permitted for both sides, on condition that he may not exchange. Rebbi Joḥanan asked. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? You are saying there, one considers it as if filled with dust and pebbles; here it is the same.

HALAKHAH: Paragraph. “If a wall between two courtyards,” etc. Why does it have to be four [hand-breadths] wide? Even if it is not four [hand-breadths] wide? Because of what is stated later: “both sides may climb up and eat them.” If it is not four [hand-breadths] wide, Rebbi Abba in the name of Rav: it is forbidden for both sides. Rebbi Ze`ira in the name of Rav: it is permitted for both sides. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? There one considers it as if filled with dust and pebbles. Here, what do you have? You should know this since Rebbi Aḥa, Rebbi Ḥinena said in the name of Rebbi Joḥanan: Ledges and walls high ten [hand-breadths] and wide four are permitted for both sides, on condition that he may not exchange. Rebbi Joḥanan asked. The argument of Rebbi Abba seems inverted. There Rebbi Abba said, Rav Jehudah in the name of Samuel: If he threw it and it came to rest on top of a partition he is liable. And here, he says so? You are saying there, one considers it as if filled with dust and pebbles; here it is the same.

It was stated: The raising of a ramp is one cubit when he progresses three except for the ramp of the altar which collects ten hand-breadths for three and one third fingers, since the altar was ten cubits [high] and its ramp thirty-two.

If one made a bench along the entire wall which is four hand-breadths wide one makes two eruvin and may not make one; with four cubits one makes one eruv and may not make two.

That is if it is large but if it is small by most of it. What is large and what is small? Any where most of it is at least ten, by ten; therefore less than ten by most of it. That is meant in the middle, but not from the side. What is on the side and what is in the middle? If what is standing is four [hand-breadths] it is in the middle, otherwise it is on the side.

MISHNAH: If a ditch between two courtyards is ten [hand-breadths] deep and four wide, one makes two eruvin but cannot make one eruv even if it is full of straw or provender. If it is full of dust or pebbles, one makes one eruv but cannot make two eruvin.

MISHNAH: If one put a plank of any kind over it which is four [hand-breadths] wide, or two balconies one opposite the other, one makes two eruvin but if they wish they make one eruv. Less than this, one makes two eruvin but cannot make one eruv.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

It was stated: “A straw heap between two courtyards. Each one opens his door and feeds. If the straw was less than ten hand-breadths, both are forbidden until they make an eruv. Therefore if one of them wants to block his door and cede his rights, he is forbidden but his neighbor is permitted.” (And so it is with a cistern) [A ditch] between two courtyards. This implies that one may not cede from courtyard to courtyard. This implies, even if they did not make an eruv. This implies, even if they did not intend to. This implies that two domains may not use one domain. This implies, if each of them uses his door, both are forbidden. And so it is with a house between two courtyards, not following Rebbi Meïr, who said that a locked house is forbidden.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

MISHNAH: If people of a courtyard and those on a balcony forgot and did not make an eruv, anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard. The enclosure of a cistern or a rock ten hand-breadths high belong to the balcony, less than this to the courtyard. When has this been said? If it is close. But if it is far away even if it is ten hand-breadths high it belongs to the courtyard. What is close? Any which is not four hand-breadths distant.