courtyard

The same night also I returned from the burial, and slept by the wall of my courtyard, being polluted and my face was uncovered:

His purpose was to inflict a public stigma upon our race. Therefore he erected a stone pillar in the courtyard, and caused the following inscription to be engraved upon it:

And again God said unto Moses: "Make for Me an open space before the courtyard of the Tabernacle; no man who is impure sexually and unclean shall come there, and no one who is not pure.

If he was eating a bunch of grapes, and he entered from the garden into the courtyard: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish. If dusk set in at the eve of Shabbat: Rabbi Joshua says: he may finish eating. But Rabbi Eliezer says: he may not finish.

One who was taking figs through his courtyard to be dried, his children and the other members of his household may eat [of them] and they are exempt [from tithes]. The workers [who work] with him may eat and be exempt so long as he is not obliged to provide for them. If however, he is obligated to provide for them they may not eat.

Which courtyard is it which makes [the produce] liable to tithe? Rabbi Ishmael says: the Tyrian yard for the vessels are protected therein. Rabbi Akiva says: any courtyard which one person may open and another may shut is exempt. Rabbi Nehemiah says: any courtyard in which a man is not ashamed to eat is liable. Rabbi Yose says: any courtyard into which a person may enter and no one says to him, “what are you looking for” is exempt. Rabbi Judah says: if there are two courtyards one within the other, the inner one makes liable and the outer one is exempt.

Which courtyard is it which makes [the produce] liable to tithe? Rabbi Ishmael says: the Tyrian yard for the vessels are protected therein. Rabbi Akiva says: any courtyard which one person may open and another may shut is exempt. Rabbi Nehemiah says: any courtyard in which a man is not ashamed to eat is liable. Rabbi Yose says: any courtyard into which a person may enter and no one says to him, “what are you looking for” is exempt. Rabbi Judah says: if there are two courtyards one within the other, the inner one makes liable and the outer one is exempt.

Which courtyard is it which makes [the produce] liable to tithe? Rabbi Ishmael says: the Tyrian yard for the vessels are protected therein. Rabbi Akiva says: any courtyard which one person may open and another may shut is exempt. Rabbi Nehemiah says: any courtyard in which a man is not ashamed to eat is liable. Rabbi Yose says: any courtyard into which a person may enter and no one says to him, “what are you looking for” is exempt. Rabbi Judah says: if there are two courtyards one within the other, the inner one makes liable and the outer one is exempt.

Which courtyard is it which makes [the produce] liable to tithe? Rabbi Ishmael says: the Tyrian yard for the vessels are protected therein. Rabbi Akiva says: any courtyard which one person may open and another may shut is exempt. Rabbi Nehemiah says: any courtyard in which a man is not ashamed to eat is liable. Rabbi Yose says: any courtyard into which a person may enter and no one says to him, “what are you looking for” is exempt. Rabbi Judah says: if there are two courtyards one within the other, the inner one makes liable and the outer one is exempt.

Roofs do not render [produce] liable, even though they belong to a courtyard which renders it liable. A gate house, portico, or balcony, are like the courtyard [to which it belongs]; if [the courtyard] makes the [produce] liable [for tithes] so do they, and if it does not, they do not.

Roofs do not render [produce] liable, even though they belong to a courtyard which renders it liable. A gate house, portico, or balcony, are like the courtyard [to which it belongs]; if [the courtyard] makes the [produce] liable [for tithes] so do they, and if it does not, they do not.

Roofs do not render [produce] liable, even though they belong to a courtyard which renders it liable. A gate house, portico, or balcony, are like the courtyard [to which it belongs]; if [the courtyard] makes the [produce] liable [for tithes] so do they, and if it does not, they do not.

A fig tree which stands in a courtyard: one may eat the figs from it one at a time and be exempt [from tithes], but if he gathered some together he is liable. Rabbi Shimon says: if he has [one in his right hand and one in his left hand and one in his mouth, he is exempt. If he ascended to the top [of it], he may fill his bosom and eat.

A vine which was planted in a courtyard: one may take a whole cluster [and eat it without tithing]. Similarly with a pomegranate, or a melon, the words of Rabbi Tarfon. Rabbi Akiva says: he can pick single berries from the cluster, or split the pomegranate into slices, or cut slices of melon [and eat without tithing]. Coriander which was sown in a courtyard: one may pluck leaf by leaf and eat [without tithing], but if he ate them together he is liable [for tithes]. Savory and hyssop, and thyme which are in the courtyard, if they are kept watch over, they are liable for tithe.

A vine which was planted in a courtyard: one may take a whole cluster [and eat it without tithing]. Similarly with a pomegranate, or a melon, the words of Rabbi Tarfon. Rabbi Akiva says: he can pick single berries from the cluster, or split the pomegranate into slices, or cut slices of melon [and eat without tithing]. Coriander which was sown in a courtyard: one may pluck leaf by leaf and eat [without tithing], but if he ate them together he is liable [for tithes]. Savory and hyssop, and thyme which are in the courtyard, if they are kept watch over, they are liable for tithe.

A vine which was planted in a courtyard: one may take a whole cluster [and eat it without tithing]. Similarly with a pomegranate, or a melon, the words of Rabbi Tarfon. Rabbi Akiva says: he can pick single berries from the cluster, or split the pomegranate into slices, or cut slices of melon [and eat without tithing]. Coriander which was sown in a courtyard: one may pluck leaf by leaf and eat [without tithing], but if he ate them together he is liable [for tithes]. Savory and hyssop, and thyme which are in the courtyard, if they are kept watch over, they are liable for tithe.

A fig tree which stands in a courtyard, and hangs over into a garden: one may eat in his customary fashion and be exempt [from tithes]. If it stands in the garden and hangs over into the courtyard, one may eat [the figs] one at a time and be exempt, but if he gathers them together, he is liable [for tithes]. If it stands in the land [of Israel] and hangs over [into the territory] outside the land, or if it stands outside the land, and hangs over into the land, [in all these cases the law is] decided according to the position of the root. And as regards houses in walled cities, everything is decided according to the position of the root. But as regards cities of refuge, everything is decided [also] according to the location of the branches. And in what concerns Jerusalem, everything is decided by the location of the branches.

A fig tree which stands in a courtyard, and hangs over into a garden: one may eat in his customary fashion and be exempt [from tithes]. If it stands in the garden and hangs over into the courtyard, one may eat [the figs] one at a time and be exempt, but if he gathers them together, he is liable [for tithes]. If it stands in the land [of Israel] and hangs over [into the territory] outside the land, or if it stands outside the land, and hangs over into the land, [in all these cases the law is] decided according to the position of the root. And as regards houses in walled cities, everything is decided according to the position of the root. But as regards cities of refuge, everything is decided [also] according to the location of the branches. And in what concerns Jerusalem, everything is decided by the location of the branches.

A woman may go out with ribbons made of hair, whether they are of her own hair or her friend’s, or an animal’s; And with frontlets or head-bangles if they are sewn, And with a hair-net and with a wig into a courtyard; And with wool in her ear, with wool in her sandals, and with wool which she prepared for her menstruation; With a peppercorn, with a lump of salt and anything that is placed in her mouth, providing that she does not put it in her mouth in the first place on Shabbat, And if it falls out, she may not put it back. A false tooth or a gold tooth: Rabbi permits but the sages forbid it.

Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable; But the sages say: [he who hunts] a bird into a tower trap, and a deer into a house, courtyard or corral. Rabban Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it lacks further work of hunting, he is exempt. If it does not lack further work of hunting, he is liable.

One may save a basket full of loaves, even if it contains [enough for] a hundred meals, and a round cake of pressed figs, and a barrel of wine. And he [the owner] may say to others, “Come and save for yourselves.” And if they are clever, they make an account with him after Shabbat. To where may they be saved? Into a courtyard which has an eruv. Ben Batera says: even into a courtyard which does not have an eruv.

One may save a basket full of loaves, even if it contains [enough for] a hundred meals, and a round cake of pressed figs, and a barrel of wine. And he [the owner] may say to others, “Come and save for yourselves.” And if they are clever, they make an account with him after Shabbat. To where may they be saved? Into a courtyard which has an eruv. Ben Batera says: even into a courtyard which does not have an eruv.

They may perform all the necessities of circumcision on Shabbat: circumcising, uncovering [the corona], sucking [the wound], and placing a compress and cumin upon [the wound]. If one did not grind [the cumin] on the eve of Shabbat, he may chew [it] with his teeth and apply [it to the wound]. If he did not beat up wine and oil on the eve of Shabbat, he should apply each separately. They may not make a cloak for it in the first place, but he may wrap a rag about it. If this was not prepared from the eve of Shabbat, he may wind it about his finger and bring it, and even from another courtyard.

One may place a cooked dish in a pit for it to be guarded; And good water into foul water for it to be cooled; or cold water in the sun for it to be heated. One whose clothes fell into water on the road may walk in them without concern. When he reaches the outer courtyard he may spread them out in the sun, but not in sight of the people.

One for whom it becomes dark while on the road, he may give his purse to a non-Jew; And if there is no non-Jew with him, he places it on a donkey. When he reaches the outermost courtyard, he removes the objects which may be handled on Shabbat. As for those which may not be handled on Shabbat, he unties the cords and the sacks fall off automatically.

Rabbi Judah says: [the enclosure may be only] as large as two bet se'ah. They said to him: they only prescribed [the limit of] two beth se’ah for a garden or a karpaf only, but if [the enclosure] was a pen, or sahar, a backyard or courtyard even if it is five or ten bet kor, it is permitted. And it is permitted to remove [the posts] to any [distance] provided one increases the posts.

Rabbi Ilai said: I heard from Rabbi Eliezer, even if it is as large as a bet kor. I also heard from him that if one of the residents of a courtyard forgot to join in the eruv, his house is forbidden to him for taking in or taking out any object but it is permitted to them. I also heard from him that people may fulfill their duty [for bitter herbs] at Pesach by eating hart’s tongue (akrevanim). I went round among all his disciples seeking a fellowstudent but I found none.

One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other.

If one of the residents of a courtyard forgot to join in the eruv, his house is forbidden both to him and to them for the taking in or for the taking out of any object. But their houses are permitted both to him and to them. If they gave their part [of the courtyard] to him, he is permitted but they are forbidden. If there were two [who forgot to join in the eruv], they restrict each other, because one may give his part and also acquire the part [of others] but two may give their parts but may not acquire the parts [of others].

If one of the residents of a courtyard forgot to join in the eruv, his house is forbidden both to him and to them for the taking in or for the taking out of any object. But their houses are permitted both to him and to them. If they gave their part [of the courtyard] to him, he is permitted but they are forbidden. If there were two [who forgot to join in the eruv], they restrict each other, because one may give his part and also acquire the part [of others] but two may give their parts but may not acquire the parts [of others].

When must they give away their share [courtyard or alley]? Bet Shammai says: while it is yet day, And Bet Hillel says: after dusk. One who gave away his share and then carried out an object, whether unwittingly or intentionally, he restricts [the others from carrying in the courtyard or alley], the words of Rabbi Meir. Rabbi Judah says: if he acted with intention he restricts [the others], but if unwittingly he does not restrict.

When must they give away their share [courtyard or alley]? Bet Shammai says: while it is yet day, And Bet Hillel says: after dusk. One who gave away his share and then carried out an object, whether unwittingly or intentionally, he restricts [the others from carrying in the courtyard or alley], the words of Rabbi Meir. Rabbi Judah says: if he acted with intention he restricts [the others], but if unwittingly he does not restrict.

Brothers who are partners who were eating at their father’s table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not [contribute] to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place but if their eruv is deposited with them or if there are no other tenants with them in the courtyard they need not prepare any eruv.

Brothers who are partners who were eating at their father’s table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not [contribute] to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place but if their eruv is deposited with them or if there are no other tenants with them in the courtyard they need not prepare any eruv.

Five courtyards which were each opened into the other and into an alley, and they made an eruv for the courtyards but they did not share in a shittuf for the alley, they are permitted [the use of the] courtyards but forbidden that of the alley. If they shared in a shittuf for the alley [but not in the eruv for the courtyards], they are permitted the use of both. If they made an eruv for the courtyards and they made a shittuf for the alley, and one of the tenants of a courtyard forgot to contribute to the eruv, they are permitted the use of both. If one of the residents of the alley forgot to share in the shittuf, they are permitted the use of the courtyards but forbidden that of the alley, Since an alley to its courtyards is as a courtyard to its houses.

Five courtyards which were each opened into the other and into an alley, and they made an eruv for the courtyards but they did not share in a shittuf for the alley, they are permitted [the use of the] courtyards but forbidden that of the alley. If they shared in a shittuf for the alley [but not in the eruv for the courtyards], they are permitted the use of both. If they made an eruv for the courtyards and they made a shittuf for the alley, and one of the tenants of a courtyard forgot to contribute to the eruv, they are permitted the use of both. If one of the residents of the alley forgot to share in the shittuf, they are permitted the use of the courtyards but forbidden that of the alley, Since an alley to its courtyards is as a courtyard to its houses.

Two courtyards, this one inside the other: If the [residents] of the inner one prepared an eruv but those of the outer one did not prepare an eruv, the inner one is permitted but the outer one is forbidden. If the [residents] of the outer one prepared an eruv but not those of the inner one, they both are forbidden. If the [residents] of each [courtyard] prepared an eruv for themselves, each is permitted on its own. Rabbi Akiva forbids the outer one because the right to walk in it prohibits it. The sages say that the right of way does not prohibit it.

If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

A man may give a ma’ah to a shopkeeper or a baker in order to acquire a share in the eruv, the words of Rabbi Eliezer. The sages say: his money acquires no share for him They agree that in the case of all other men his money may acquire [an eruv for him], Since they do not prepare an eruv except with one’s consent. Rabbi Judah says: To what does this apply? To Shabbat border eruvin, but in the case of courtyard eruvin they prepare an eruv with his consent and without his consent, since they confer a benefit on a person in his absence but they do not confer a disability on a person except in his presence.

If the tenants of a courtyard and the tenants of its gallery forgot and did not participate [together] in the eruv, anything that is higher than ten handbreadths belongs to the [residents of the] gallery, and anything lower belongs to the [residents of the] courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower than they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths.

If the tenants of a courtyard and the tenants of its gallery forgot and did not participate [together] in the eruv, anything that is higher than ten handbreadths belongs to the [residents of the] gallery, and anything lower belongs to the [residents of the] courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower than they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths.

If the tenants of a courtyard and the tenants of its gallery forgot and did not participate [together] in the eruv, anything that is higher than ten handbreadths belongs to the [residents of the] gallery, and anything lower belongs to the [residents of the] courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower than they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths.

If the tenants of a courtyard and the tenants of its gallery forgot and did not participate [together] in the eruv, anything that is higher than ten handbreadths belongs to the [residents of the] gallery, and anything lower belongs to the [residents of the] courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower than they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths.

A water channel that passes through a courtyard they do not draw water from there on Shabbat unless they made for it a partition ten handbreadths high at its entrance and exit. Rabbi Judah says: the wall above it may be regarded as a partition. Rabbi Judah said: it happened with the water-channel of Avel that they would draw water was from it on Shabbat on the authority of the elders. They said to him: because it was not of the prescribed size.

A courtyard which is less than four cubits: they may not pour out water in it on Shabbat unless they made a trough holding two se’ah from its drainage point downwards, regardless of whether [the trough] was outside or inside, except that if it was outside it is necessary to cover it and if it inside it is not necessary to cover it.

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

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

A large roof close to a small roof: the large one is permitted but that of the small one is forbidden. If [the wall of a] large courtyard which shared a wall with a small courtyard was broken down, the use of the large one is permitted, but that of the smaller one is forbidden, because the gap is like a doorway to the large one. If [the wall of a] courtyard which shared a wall with the public domain was broken down, one who brings from it into a private domain or from a private domain into it is liable, the words of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt because it is like a karmelit.

A large roof close to a small roof: the large one is permitted but that of the small one is forbidden. If [the wall of a] large courtyard which shared a wall with a small courtyard was broken down, the use of the large one is permitted, but that of the smaller one is forbidden, because the gap is like a doorway to the large one. If [the wall of a] courtyard which shared a wall with the public domain was broken down, one who brings from it into a private domain or from a private domain into it is liable, the words of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt because it is like a karmelit.

A large roof close to a small roof: the large one is permitted but that of the small one is forbidden. If [the wall of a] large courtyard which shared a wall with a small courtyard was broken down, the use of the large one is permitted, but that of the smaller one is forbidden, because the gap is like a doorway to the large one. If [the wall of a] courtyard which shared a wall with the public domain was broken down, one who brings from it into a private domain or from a private domain into it is liable, the words of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt because it is like a karmelit.

A courtyard [whose walls] were breached from two sides, and so also a house [whose walls] were breached from two of its sides, or an alley from which the cross-beam or side-post was removed: They are permitted for that Shabbat but prohibited for the future, the words of Rabbi Judah. Rabbi Yose says: if they are permitted on that Shabbat they are also permitted for the future and if they are prohibited in the future, they are also prohibited for that Shabbat.

Rabbi Shimon says: he should pass them [the tefillin] to his fellow and his fellow should pass them to his fellow, and so on, until they reach the outermost courtyard. The same is true in the case of his child: he passes him to his fellow and his fellow passes him to his fellow, and so on, even if there are a hundred. Rabbi Judah says: one may pass a jar to his fellow and his fellow may pass it to his fellow even beyond the Shabbat limit. They said to him: this must not go further than the feet of its owner.

They need not fear that a weasel may have dragged [chametz] from one room to another or from one place to another, for if so, [they must also fear] from courtyard to courtyard and from town to town, and there would be no end to the matter.

They need not fear that a weasel may have dragged [chametz] from one room to another or from one place to another, for if so, [they must also fear] from courtyard to courtyard and from town to town, and there would be no end to the matter.

Meat which was found in the Temple courtyard: Limbs: [they must be treated as belonging to] whole burnt-offerings; Pieces: [they must be treated as belonging to] sin-offerings. [Meat which was found] in Jerusalem, [must be treated as belonging to] wellbeing-offerings. In both cases it must be left to become disqualified and must then go out to the place of burning. [Meat which was] found within the borders [of Israel but outside of Jerusalem]: Limbs: [they must be treated as] carrion; Pieces: they are permitted. But [if found] during the time of a festival, when meat is abundant, it is permitted [to eat it] even when cut up in limbs.

A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.

He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”

He [the high priest] came to the bull and the goat that were to be burnt. He cut them open and took out the sacrificial portions and put them on a tray, and them burned them on the altar. He twisted them around carrying poles and took them out to the place of burning. And from when are his clothes unclean? After they have gone outside the walls of the Temple courtyard. Rabbi Shimon says: from the moment the fire has taken hold of most of them.

If [the roof of] a house is opened, and he placed skhakh over it, if there is a distance of four cubits from the wall to the covering, it is invalid. Similarly in the case of a courtyard which is surrounded by columns. A large sukkah which was surrounded with material which is invalid for skhakh, if there is a space of four cubits beneath it, it is invalid.

From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.

There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.

They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir. But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things: a bathhouse, a tannery, a ritual bath, or a urinal. Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it.

They may not dig burial niches and graves during the festival. But they may adapt burial niches [to the size of the dead body] during the festival. And they may make a temporary grave during the festival, and a coffin, if a dead [body] is close by in the courtyard. Rabbi Judah forbids, unless there are sawn boards at hand.

They may not purchase houses, slaves or cattle unless it is for the needs of the festival, or the need of the seller who does not have enough to eat. They may not move [belongings] from one house to another house, but he may move [his belongings] within his courtyard. They may not bring back vessels from the house of the craftsman, but if one is anxious about them, he may remove them to another courtyard.

They may not purchase houses, slaves or cattle unless it is for the needs of the festival, or the need of the seller who does not have enough to eat. They may not move [belongings] from one house to another house, but he may move [his belongings] within his courtyard. They may not bring back vessels from the house of the craftsman, but if one is anxious about them, he may remove them to another courtyard.

If joint owners [of a courtyard] made a vow not to benefit from one another, they may not enter the courtyard. Rabbi Eliezer ben Jacob says: This one enters his own property and this one enters his own property. And both are forbidden to set up a mill-stone or an oven or raise chickens. If [only] one was forbidden by vow to benefit from the other, he may not enter the court. Rabbi Eliezer ben Jacob says: He can say to the other, “I am entering into my own, and I am not entering into yours.’ They force the one who vowed to sell his share [of the courtyard].

If joint owners [of a courtyard] made a vow not to benefit from one another, they may not enter the courtyard. Rabbi Eliezer ben Jacob says: This one enters his own property and this one enters his own property. And both are forbidden to set up a mill-stone or an oven or raise chickens. If [only] one was forbidden by vow to benefit from the other, he may not enter the court. Rabbi Eliezer ben Jacob says: He can say to the other, “I am entering into my own, and I am not entering into yours.’ They force the one who vowed to sell his share [of the courtyard].

If joint owners [of a courtyard] made a vow not to benefit from one another, they may not enter the courtyard. Rabbi Eliezer ben Jacob says: This one enters his own property and this one enters his own property. And both are forbidden to set up a mill-stone or an oven or raise chickens. If [only] one was forbidden by vow to benefit from the other, he may not enter the court. Rabbi Eliezer ben Jacob says: He can say to the other, “I am entering into my own, and I am not entering into yours.’ They force the one who vowed to sell his share [of the courtyard].

If a man from the street was forbidden by vow to benefit from one of them, he may not enter the courtyard. Rabbi Eliezer ben Jacob says: He can say to him, “I am entering into your friend’s and not into yours.”

If one is forbidden by vow to benefit from his neighbor and has nothing to eat, he may give it [the food] to a third party, and he is permitted to use it. It happened to one in Beth Horon that his father was forbidden to benefit from him. Now he [the son] was giving his son in marriage and he said to his neighbor, “The courtyard and the banquet are give to you as a gift, but they are yours only that my father may come and feast with us at the banquet.” He said to him, “If they are mine, let them be dedicated to heaven!” [The son] responded, “But I did not give you my property to dedicate it to heaven.” [The other] responded, “You gave me yours so that you and your father might eat and drink together and become reconciled to one another, while the sin [of a broken vow] should devolve upon his (i.e. head.” When the matter came before the Sages, they ruled: every gift which is not [so given] that if he [the recipient] dedicates it, it is dedicated, is no gift [at all].

If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.

If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.

If a potter brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, the householder is not liable. And if the cattle were injured by them (by the pots) the owner of the pots is liable. But if he brought them in by permission the owner of the courtyard is liable. If a man brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, the householder is not liable. And if the cattle were injured by it (by the produce) the owner of the produce is liable. But if he brought it in by permission the owner of the courtyard is liable.

If a potter brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, the householder is not liable. And if the cattle were injured by them (by the pots) the owner of the pots is liable. But if he brought them in by permission the owner of the courtyard is liable. If a man brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, the householder is not liable. And if the cattle were injured by it (by the produce) the owner of the produce is liable. But if he brought it in by permission the owner of the courtyard is liable.

If a potter brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, the householder is not liable. And if the cattle were injured by them (by the pots) the owner of the pots is liable. But if he brought them in by permission the owner of the courtyard is liable. If a man brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, the householder is not liable. And if the cattle were injured by it (by the produce) the owner of the produce is liable. But if he brought it in by permission the owner of the courtyard is liable.

If a potter brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, the householder is not liable. And if the cattle were injured by them (by the pots) the owner of the pots is liable. But if he brought them in by permission the owner of the courtyard is liable. If a man brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, the householder is not liable. And if the cattle were injured by it (by the produce) the owner of the produce is liable. But if he brought it in by permission the owner of the courtyard is liable.

If a man brought his ox into the courtyard of a householder without permission and the householder’s ox gored it or the householder’s dog bit it, the householder is not liable. If it gored the householder's ox, [its owner] is liable. If [the first man’s ox] fell into [the householder’s] cistern and polluted its water, he is liable. If [the householder’s] father or son was in [the cistern and it killed them] the ox’s owner must pay the ransom price. But if he had brought his ox in by permission the owner of the courtyard is liable. Rabbi says: “In no case is [the householder] liable unless he had agreed to watch over it.

If a man brought his ox into the courtyard of a householder without permission and the householder’s ox gored it or the householder’s dog bit it, the householder is not liable. If it gored the householder's ox, [its owner] is liable. If [the first man’s ox] fell into [the householder’s] cistern and polluted its water, he is liable. If [the householder’s] father or son was in [the cistern and it killed them] the ox’s owner must pay the ransom price. But if he had brought his ox in by permission the owner of the courtyard is liable. Rabbi says: “In no case is [the householder] liable unless he had agreed to watch over it.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

One who lends money to his fellow may not dwell in his courtyard for free or rent it from him at a reduced rate, since that counts as usury. One may increase rent-charge [not paid in advance] but not purchase price [not paid in advance]. How so? If his fellow rented him his courtyard, and said to him, “If you pay me now the cost is 10 selas per year, but if you pay me on a monthly basis, the rent is one sela per month”, this is permitted. However, if he sold him his field, and said to him, “If you pay me now it is yours for 1,000 zuz, but if you pay me at the time of threshing it will be 1,200 zuz”, it is forbidden.

One who lends money to his fellow may not dwell in his courtyard for free or rent it from him at a reduced rate, since that counts as usury. One may increase rent-charge [not paid in advance] but not purchase price [not paid in advance]. How so? If his fellow rented him his courtyard, and said to him, “If you pay me now the cost is 10 selas per year, but if you pay me on a monthly basis, the rent is one sela per month”, this is permitted. However, if he sold him his field, and said to him, “If you pay me now it is yours for 1,000 zuz, but if you pay me at the time of threshing it will be 1,200 zuz”, it is forbidden.

If one rented a house to his fellow, he is obligated to provide it with a door, a bolt a lock and anything which is the work of a craftsman. However, that which is not the work of a craftsman, the tenant must make himself. The manure [which collects in the courtyard] belongs to the owner of the house, and the tenant can only claim the refuse from the oven and the stove.

If two partners wish to make a partition in a courtyard they build the wall in the middle. In a place where the custom is to build of unshaped stones, or of hewn stones, or of half-bricks, or of whole bricks, so they should build it everything is according to local custom. [If the wall is made of] unshaped stones this one supplies [from his property] three handbreadths, and this one supplies [from his property] three handbreadths. [If the wall is made of] hewn stones this one supplies [from his property] two and a half handbreadths, and this one supplies [from his property] two and a half handbreadths. [If the wall is made of] half-bricks this one supplies [from his property] two handbreadths, and this one supplies [from his property] two handbreadths. [If the wall is made of] whole bricks this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths.

If the wall of a courtyard fell down they obligate each of the partners to help in building it up to a height of four cubits. He is presumed to have paid [his share] unless the other brings proof that he has not paid. [If the fence was built] four cubits or higher, they do not obligate him [to help in building it.] If [the one who did not contribute] built another wall near it, even if he did not put a roof upon it, they obligate him to share in all of the costs. He is presumed not to have paid [his share] unless he brings proof that he has.

They compel [a partner in a courtyard to contribute to] the building of a gate-house and a door for the courtyard. Rabban Shimon ben Gamaliel says: “Not all courtyards are fit for a gate-house.” They compel [a resident of the town to contribute to] the building of a wall for the town and double doors and a bolt. Rabban Shimon ben Gamaliel says: “Not every town is fit for a wall.” How long must a man dwell in a town to count as one of the men of the town? Twelve months. If he has purchased a dwelling place he immediately counts as one of the men of the town.

They compel [a partner in a courtyard to contribute to] the building of a gate-house and a door for the courtyard. Rabban Shimon ben Gamaliel says: “Not all courtyards are fit for a gate-house.” They compel [a resident of the town to contribute to] the building of a wall for the town and double doors and a bolt. Rabban Shimon ben Gamaliel says: “Not every town is fit for a wall.” How long must a man dwell in a town to count as one of the men of the town? Twelve months. If he has purchased a dwelling place he immediately counts as one of the men of the town.

They do not divide a courtyard until there is four cubits for this [partner] and four cubits for this [partner]. Nor [do they divide up] a field until it has nine kavs for this [partner] and nine kavs for this [partner]. Rabbi Judah says: “Until it has nine half-kavs for this [partner] and nine half-kavs for this [partner]. Nor [do they divide up] a garden until it has a half-kav for this [partner] and a half-kav for this [partner]. Rabbi Akiva says: “A quarter-kav.” Nor [do they divide up] an eating hall, a watch-tower, a dovecote, a cloak, a bathhouse, or an olive-press until there is sufficient for this [partner] and for this [partner]. This is the general rule: whatever can be divided and still be called by the same name, they divide; otherwise they do not divide. When is this so? When they do not both wish [to divide the property]. However, if both wish they can divide it even if it is smaller. And with regards to the Sacred Books, they may not be divided even if both are willing.

One may not open a bakery or a dyer’s shop under his fellow’s storehouse, nor a cattle stall. In truth, they have permitted these things under a winestore but not a cattle stall. A man may protest against [another that opens] a shop within the courtyard and say to him, “I cannot sleep because of the noise of them that go in and out.” One who makes utensils, should go outside and sell them in the market. But none may protest and say to him, “I cannot sleep because of the noise of the hammer” or “because of the noise of the mill-stones” or “because of the noise of children.”

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

What are usages which are effective in establishing title through possession and what are usages which are not effecting in establishing title through possession? If a man put a beast in a courtyard, or an oven or stoves or mill-stones, or reared fowl [in a courtyard] or put his manure in a courtyard, this is not effective in establishing title through possession. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is effective in establishing title through possession.

One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.

One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.

One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.

One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.

One may not make a window to open into a jointly held courtyard. If he bought a house in another [and adjoining] courtyard he may not open it into a jointly held courtyard. If he built an upper room over his house he may not make it open into the jointly held courtyard; But, if he wishes, he may build another room within his house or build an upper room over his house and make it open into his own house. In a jointly held courtyard a man may not build a door directly opposite another’s door, or a window directly opposite another’s window. If the window was small he may not make it larger; if it was a single window he may not make it into two. But in the public domain he may open a door opposite another’s door, or a window opposite another’s window. If the window was small he may make it larger; if it was a single window he may make it into two.