breadths

Concerning the Sabbath, everything less than three {hand-breadths} 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 {hand-breadths} 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 {hand-breadths} 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 use planks as roofing, the words of Rebbi Jehudah, but Rebbi Meïr forbids. If he put there a plank four hand-breadths wide it is qualified on condition that he not sleep under it.

HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.

Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

HALAKHAH: Rebbi Immi said, because from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.

HALAKHAH: Rebbi Immi said, because from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

“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 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-breadths 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 public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

MISHNAH: A robbed or dried up lulav is disqualified. Of an ashera or a seduced city, it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it is qualified.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Rebbi <aḥa> in the name of Rav: It is forbidden to trample on a twig on the Sabbath. There is no difference between the roots of a tree or the leaves of cabbage. If they are three {hand-breadths} high. But if they are not three {hand-breadths} high they are like the ground.

Rebbi <aḥa> in the name of Rav: It is forbidden to trample on a twig on the Sabbath. There is no difference between the roots of a tree or the leaves of cabbage. If they are three {hand-breadths} high. But if they are not three {hand-breadths} high they are like the ground.

How much rain should fall that it is considered fertilizing? If it fills a vessel of three handb̮readths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one handb̮readth, the second one two hand breadths, and the third one three handb̮readths. It has been stated: Rebbi Simeon ben Eleazar says, there is no handb̮readths that falls from above that the earth does not raise two handb̮readths towards it. What is the reason? The deep calls to the deep by the sound of Your water spouts.

HALAKHAH: It is written: The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days. When the fortieth day came and he did not come, immediately the people saw that Moses tarried in descending from the Mountain. When noontime came and he did not come, immediately the people congregated on Aaron and said to him, rise and make us gods which shall go before us, etc. The Eternal said to Moses, descend, for your people corrupted, etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce of the sin of the Calf. It was when he approached the camp that he saw the Calf and fifes. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here that a person should not argue from guesses. Moses made an argument de minore ad majus. Since for the pesaḥ sacrifice, which is an isolated obligation, it is said no uncircumcised may eat from it, the Torah in which all commandments are contained not so much more? Moses got angry and he threw the tablets from his hand and broke them below the Mountain. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] I shall write on the tablets the words which were on the first tablets luckily you broke. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, and all the strong hand, peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets. It was stated in the name of Rebbi Nehemiah, the writing itself flew off. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke.

HALAKHAH: It is written: The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days. When the fortieth day came and he did not come, immediately the people saw that Moses tarried in descending from the Mountain. When noontime came and he did not come, immediately the people congregated on Aaron and said to him, rise and make us gods which shall go before us, etc. The Eternal said to Moses, descend, for your people corrupted, etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce of the sin of the Calf. It was when he approached the camp that he saw the Calf and fifes. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here that a person should not argue from guesses. Moses made an argument de minore ad majus. Since for the pesaḥ sacrifice, which is an isolated obligation, it is said no uncircumcised may eat from it, the Torah in which all commandments are contained not so much more? Moses got angry and he threw the tablets from his hand and broke them below the Mountain. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] I shall write on the tablets the words which were on the first tablets luckily you broke. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, and all the strong hand, peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets. It was stated in the name of Rebbi Nehemiah, the writing itself flew off. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo, but an other verse says, she brought him to the Eternal’s House at Shilo. How is this? A stone house below and the gobelins on top, and this was “rest.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns. Its poles were visible inside like stars in the sky.

HALAKHAH: There, we have stated: “Rebbi Eleazar ben Azariah forbids unless he raises or lowers by three {hand-breadths} or puts it on a rock.” One may give two explanations. If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. It turns out that Rebbi Eleazar ben Azariah parallels Rebbi Yose. Just as Rebbi Yose says, manure is not easily found, so Rebbi Eleazar ben Azariah says, manure is not easily found. One may give another explanation: If he had a small amount{of manure} in his house from before the Sabbatical and he wants to transport it to his field during the Sabbatical, he may continuously add to it after the sinning sinners stopped. Rebbi Eleazar ben Azariah forbids it. What is the reason of Rebbi Eleazar ben Azariah? Maybe there will be no more manure and it turns out that he fertilizes that place. Is it not already fertilized from before the Sabbatical? Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression, unless he transports ten boxes together. Do the rabbis not care about bad impressions? Rebbi Idi said his stick, his basket, and his shovel prove that he intends to make a dungheap. Rebbi Yose ben Rebbi Abun applied these traditions from here, as we have stated: “Rebbi Eleazar ben Azariah says, one does not make new water canals on the holiday or in the Sabbatical year.” Rebbi Jeremiah said, because he would prepare its banks to be sown. Rebbi Jeremiah, Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal: because of the bad impression. They wanted to say, the one who says there “because of the bad impression” also here “because of the bad impression”. The one who says there “because he would prepare its banks to be sown”, what would you have here? The only answer would be, “maybe there will be no more manure and it turns out that he fertilizes that place.” What is the difference between them? If he dug a water canal for a building. They wanted to say that the one who said there “because of the bad impression” also here “because of the bad impression”. The one who says here “because he would prepare its banks to be sown”, clearly here its banks will not be prepared to be sown. Everybody agrees that if he assembled there stones, pebbles, lime, or cement it is permitted.

“And for Jerusalem, and for the Temple.” There came men from Sichem and from Shilo and from Samaria, eight men with shaved beards and torn garments, the first tear is one hand-breadth, the addition anything. One who was informed that Jerusalem was destroyed like one who sees Jerusalem in its destruction has to tear. He who sees Jerusalem from Mount Scopus has to tear. There are Tannaim who state, he adds to the tear. There are Tannaim who state, the first tear is one hand-breadth, the addition anything. There are Tannaim who state, the first tear is one hand-breadth, the addition three finger-breadths. Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba; Rebbi Ḥizkiah, Rebbi Jeremiah in the name of Rebbi Joḥanan: Practice follows him who said, the first tear is one hand-breadth, the addition anything.

How far would it have to draw? Rebbi said, its width. Rebbi Yose ben Rebbi Jehudah said, three finger breadths. Rebbi Simon in the name of Rebbi Yose ben Nehorai said, the entire length of the yoke in its width.

How much is the surrounding of a grave? One shaves off three finger-breadths, the place where fluid penetrates.

MISHNAH: The tailor who had enough thread left to sew with it, and cloth three by three finger breadths, has to return if to its owners. What the woodworker takes off with a small plane is his, with a large one belongs to the consignor; if he works at the latter’s place even the chips are the consignor’s.

Rebbi Yose and Rebbi Eleazar ben Azariah said the same thing, as we have stated there: “If he had little, he may continuously add to it, but Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.”

There, we have stated: “If somebody find a corpse in original position, lying as usual, he takes him and his surroundings.” Rav Ḥisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: “he takes him and his surroundings.” And how much? Rebbi Samuel in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze‘ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field, would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah. Rav Ḥisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path. But whould one not have to worry that maybe he was a corpse of obligation? Corpses of obligation are infrequent.

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

spread over a chest [containing sacred books] is regarded as a receptacle within a receptacle. R. Joshua b. Levi said : For a scroll of the Torah it is necessary to make a partition of ten [hand breadths]. Mar Zotra paid a visit to Rab Ashe's house, and saw the sleeping accommodation of Mar b. Rab Ashe, whereby a scroll of the Torah was lying and for which he had made a partition of ten handbreadths. He asked him, "According to whose opinion [hast thou done this]?" "According to R. Joshua b. Levi." "Under which circumstances did R. Joshua b. Levi say that ? When there is no other room ; but the master has another room !" He said to him, "I did not think of that."

But why should we not derive it from the golden headplate (ציץ), as it was taught: The tzitz was in the shape of a plate of gold two finger-breadths broad and stretching from ear to ear, and upon it were engraved two lines, Yod and Heh above, and Kodesh [followed by a] Lamed below, and R. Eliezer son of R. Yose said, I saw it in Rome and it had Kodesh Ladonai on one line.

We have learned: if he placed over it a plank four hand breadths wide, it is valid. It is well according to Rav who says that whether in the middle or at the sides [the invalid covering must be no less than] four cubits [to invalidate it]; for this reason it is [here] valid; but according to Shmuel who says that at the middle a width of four [handbreadths invalidates], why is it here valid? Here what are we dealing with? When [the plank was placed at] the side.

Mishnah: A Lulav that is stolen or dried is invalid; [A Lulav] of a worshipped tree or a wayward city is invalid; [If a Lulav's] top was cut off, or its leaves were detaching, it is invalid; If it's leave were separating [from one another], it is valid; Rabbi Yehudah says One should tie it [additionally] from the top. The fronds of the Iron Mountain are valid. A Lulav that has three hand-breadths, so that one can shake it, is valid.

Does a cedar produce young shoots? Do we not read in a Baraita: He who buys a tree from his neighbor in order to fell it, must cut it a hand-breadth above the ground; if the tree is a virgin-sycamore, he must cut it three hand-breadths above the ground; and if it is a truncated sycamore, he must cut it two hand-breadths above ground; if he buys reeds and vine, he must cut them above the knot; in case of palm-trees and cedars he may dig deep in the ground and uproot them, because they do not produce young shoots! Answer. In the passage above (of R. Ḥiyya) reference is had to different kinds of cedars, which is in keeping with a statement of Rabbah b. R. Huna; for Rabbah b. R. Huna said that it was taught in the School of Rab: There are ten kinds of cedars, as it is said (Is., 41. 19): "I will plant in the wilderness the cedar, the acacia-tree, and the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree and the larch together."

Does a cedar produce young shoots? Do we not read in a Baraita: He who buys a tree from his neighbor in order to fell it, must cut it a hand-breadth above the ground; if the tree is a virgin-sycamore, he must cut it three hand-breadths above the ground; and if it is a truncated sycamore, he must cut it two hand-breadths above ground; if he buys reeds and vine, he must cut them above the knot; in case of palm-trees and cedars he may dig deep in the ground and uproot them, because they do not produce young shoots! Answer. In the passage above (of R. Ḥiyya) reference is had to different kinds of cedars, which is in keeping with a statement of Rabbah b. R. Huna; for Rabbah b. R. Huna said that it was taught in the School of Rab: There are ten kinds of cedars, as it is said (Is., 41. 19): "I will plant in the wilderness the cedar, the acacia-tree, and the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree and the larch together."

Our Rabbis have taught: How much rain must fall in order that the congregation may stop fasting? There must be rain enough to penetrate the cavity made by the plough; this is the opinion of R. Meir; R. Judah said, if the soil is dry (hard), it is enough if the rain penetrates to the depth of a hand-breadth, in moderately soft soil the penetration of two hand-breadths is required, and in tilled (loose) ground three hand-breadths.

Our Rabbis have taught: How much rain must fall in order that the congregation may stop fasting? There must be rain enough to penetrate the cavity made by the plough; this is the opinion of R. Meir; R. Judah said, if the soil is dry (hard), it is enough if the rain penetrates to the depth of a hand-breadth, in moderately soft soil the penetration of two hand-breadths is required, and in tilled (loose) ground three hand-breadths.

We read in a Baraita: R. Simeon ben Eleazar said, Not a hand-breadth of rain comes from above, but that the deep below comes up to meet it with two hand-breadths. But did we not read three hand-breadths (instead of two)? There is no contradiction, for one passage refers to tilled ground and the other to fallow ground.

We read in a Baraita: R. Simeon ben Eleazar said, Not a hand-breadth of rain comes from above, but that the deep below comes up to meet it with two hand-breadths. But did we not read three hand-breadths (instead of two)? There is no contradiction, for one passage refers to tilled ground and the other to fallow ground.