domain

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

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

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

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

There, we have stated: “If there is a doubt, it is pure; Rebbi Yose declares it impure.” Rebbi Jonah said, Rebbi Yose declared it impure only because of proof. And Rebbi Jonah said, Rebbi Yose declares impure even (one place) [one miqweh]. The argument of Rebbi Yose seems inverted, as we have stated: “Rebbi Yose said, Autolas testified in the name of five Elders that in case of a doubt an eruv is qualified.” And here you are saying so? There in his own name, but here in the name of five Elders. They wanted to say that he who says there “pure” says here “permitted”; he who says there “impure” says here “prohibited”. But even he who says there “impure” agrees here that it is permitted. Rebbi Ḥinena said, do they not only disagree about their words? And a doubt about their words is for leniency. But an eruv is a word of Torah; and a doubt about a word of the Torah is for restriction But is eruv a word of the Torah? Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation? He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi ben Rebbi Abun said, nevertheless each one kept to his tradition. Rebbi Samuel bar Sosarta said, they treated eruv as a doubt involving a deaf-mute person. Rebbi Jeremiah asked, so far if it exists, or even if it was burned? Rebbi Yose said, I confirmed this following what Rebbi Hoshaia said: You must conclude that the boundaries of Sabbath domains are not clear in the words of the Torah. Rebbi Mana asked, it is accepted that 2’000 cubits is not clear. Are 4’000 cubits not clear? Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: The only clear case among all of them is the domain of twelve mil of the camp of Israel.

If he did not stipulate? Let us hear from the following: “If somebody made eruvim for two domains he can go to the South according to his eruv in the North, to the North according to his eruv in the South. If he split the domain he may not move from his place.” An animal belonging to two partners one of which made an eruv in the North and the other in the South. It may walk to the South according to the eruv of the one in the North and to the North according to the eruv of the one in the South. If they split the domain it may not move from its place. If they slaughtered it. Rav said, limbs suck from one another. Ulla bar Ismael said, limbs do not suck from one another. Rav agrees about an amphora that it was his part from before.

If he did not stipulate? Let us hear from the following: “If somebody made eruvim for two domains he can go to the South according to his eruv in the North, to the North according to his eruv in the South. If he split the domain he may not move from his place.” An animal belonging to two partners one of which made an eruv in the North and the other in the South. It may walk to the South according to the eruv of the one in the North and to the North according to the eruv of the one in the South. If they split the domain it may not move from its place. If they slaughtered it. Rav said, limbs suck from one another. Ulla bar Ismael said, limbs do not suck from one another. Rav agrees about an amphora that it was his part from before.

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

Rebbi Jehudah ben Pazi asked, the four cubits which they mentioned: are they a domain or are they not a domain? If you say that they are a domain, one does not give him four cubits from two places. If you say that they are not a domain, one gives him four cubits from two places. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are a domain, as we have stated, “on condition that one not export into the other’s [domain].”

It only said, “if they brought him back.” Therefore, if he returned by himself, he is forbidden. Rebbi Aḥa said, this is Rebbi Neḥemiah’s. As it was stated: “Produce which came into the public domain and returned, if in error it may be eaten, if intentional it may not be eaten. Rebbi Neḥemiah says, whether in error or intentional it may not be eaten unless it was returned in error.” Rebbi Neḥemiah parallels Rebbi Meïr, as it was stated: “If somebody tithed or cooked on the Sabbath, if in error it may be eaten, if intentional it may not be eaten, the words of Rebbi Meïr.”

If they deposited him at the door of the sheep-pen. In the opinion of Rebbi Joshua and Rebbi Aqiba one gives him two cubits inside and two cubits outside. In the opinion of Rabban Gamliel and Rebbi Eleazar ben Azariah one does not allow two cubits inside and two cubits outside, for if you would say that one allows him two cubits inside and two cubits outside then he could carry in the entire sheep-pen. If they deposited him in the middle of the sheep-pen and the sheep-pen was partially inside the Sabbath domain and partially outside the Sabbath domain. Rebbi Aḥa said it from study, Rebbi Jehudah said it from reflection: This is the disagreement of Rav Ḥuna and of Ḥiyya the son of Rav.

If they deposited him at the door of the sheep-pen. In the opinion of Rebbi Joshua and Rebbi Aqiba one gives him two cubits inside and two cubits outside. In the opinion of Rabban Gamliel and Rebbi Eleazar ben Azariah one does not allow two cubits inside and two cubits outside, for if you would say that one allows him two cubits inside and two cubits outside then he could carry in the entire sheep-pen. If they deposited him in the middle of the sheep-pen and the sheep-pen was partially inside the Sabbath domain and partially outside the Sabbath domain. Rebbi Aḥa said it from study, Rebbi Jehudah said it from reflection: This is the disagreement of Rav Ḥuna and of Ḥiyya the son of Rav.

Rebbi Zeˋira, Rav Ḥuna in the name of Rav: Since Rebbi Joshua and Rebbi Aqiba wanted to be strict with themselves, this implies that practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: also for a sheep-pen, or a sheep corral, practice follows Rabban Gamliel and Rebbi Eleazar ben Azariah. Ḥananiah the son of Rebbi Joshua’s brother says, the entire day they were arguing one with the other until my father’s brother came, decided between then, and instituted that practice follow Rabban Gamliel and Rebbi Eleazar ben Azariah for a ship and Rebbi Joshua and Rebbi Aqiba for a sheep-pen, or a sheep corral. What is the difference between a sheep corral and a ship? The colleagues say, for a ship because its walls are part of itself; Rebbi Zeˋira said, because one removes it from these four cubits and puts it into those four cubits. What difference results between them? If it was a covered walkway, according to the colleagues it is permitted, according to Rebbi Zeˋira it is forbidden. If the sea was calm, according to the colleagues it is forbidden, according to Rebbi Zeˋira it is permitted. Rebbi Zeˋira said, the Mishnah says that the four cubits which they mentioned are not a domain.

MISHNAH: Once they only entered the port after nightfall. They asked Rabban Gamliel, may we descend? He told them it is permitted since I already was observing and we were inside the Sabbath domain before nightfall.

MISHNAH: If somebody left with permission when they told him that the deed already had been done he has 2’000 cubits in each direction. If this reached him inside the Sabbath domain it is as if he never left, for all those who leave to save may return to their place.

HALAKHAH: Paragraph. “If somebody left with permission,” etc. For otherwise what would we say? That he should be treated like somebody who left by compulsion and he should have only four cubits. Therefore it was necessary to say, “he has 2’000 cubits in each direction.” Rav Ḥuna says, only if four cubits each intersect with the domain of Tiberias and with the domain of Magdala. Rebbi Ḥuna in the name of Rav Ada bar Aḥawa, Rebbi La in the name of Rebbi Simeon ben Laqish. Even if he went to Magdala and returned he is as if he had not left. Rebbi Joshua the Southerner asked: So far if he left in error. Even if he left intentionally? Rebbi Phineas said, the Mishnah says so: “for all those who leave to save may return to their place.”

HALAKHAH: Paragraph. “If somebody left with permission,” etc. For otherwise what would we say? That he should be treated like somebody who left by compulsion and he should have only four cubits. Therefore it was necessary to say, “he has 2’000 cubits in each direction.” Rav Ḥuna says, only if four cubits each intersect with the domain of Tiberias and with the domain of Magdala. Rebbi Ḥuna in the name of Rav Ada bar Aḥawa, Rebbi La in the name of Rebbi Simeon ben Laqish. Even if he went to Magdala and returned he is as if he had not left. Rebbi Joshua the Southerner asked: So far if he left in error. Even if he left intentionally? Rebbi Phineas said, the Mishnah says so: “for all those who leave to save may return to their place.”

HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction.

HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction.

HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction.

HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction.

HALAKHAH: Paragraph. “If somebody slept on the road and did not realize until after night fell,” etc. Rebbi Zeˋira in the name of Rebbi Ḥasdai. The reason of Rebbi Joḥanan ben Nuri: Since if he had been awake he would have acquired a Sabbath domain, when he was sleeping he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah says, even awake and he did not acquire a Sabbath domain; he only has 2’000 cubits in every direction. Rebbi Jehudah’s statement follows Rebbi Joḥanan ben Nuri’s (and exceeds Rebbi Joḥanan ben Nuri’s). For Rebbi Joḥanan ben Nuri said, since if he had been awake he would have acquired a Sabbath domain, if he was awake and did not acquire a Sabbath domain; he only has 2’000 cubits in every direction.

Rebbi Ḥuna said, Rav Naḥman bar Jacob asked: if a proselyte immersed himself after sunrise. “Since if he had been awake he would have acquired a Sabbath domain,” what does Rebbi Joḥanan ben Nuri say in this case? Let us hear from the following. For Rebbi Isaac bar Naḥman said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. If he selected while it still was daytime, he may change his mind while it still is daytime; after nightfall he may change his mind after nightfall. If he selected while it still was daytime, and the day became holy for him? Let us hear from the following: “he may not enter, the words of Rebbi Meïr; Rebbi Jehudah says, he may enter” Not on this was it said, but on the start of the Chapter; on “if somebody was taken out by Gentiles or an evil spirit,” it was said . Rebbi Abun said, “Rebbi Jehudah agrees that if he selected one he cannot retract it.”

MISHNAH: If they were two and some of the cubits of one were inside the cubits of the other they bring and eat in the middle on condition that one not transfer into the other’s [domain]. If they were three and the middle one absorbed between them, he is permitted with them and they with him but the two outside ones are forbidden one with the other. Rebbi Simeon says, to what is this similar? To three courtyards open to one another and open to the public domain. If both [outer ones] made an eruv with the middle one, that one is permitted with them and they with it but the two outside ones are forbidden one with the other.

MISHNAH: If they were two and some of the cubits of one were inside the cubits of the other they bring and eat in the middle on condition that one not transfer into the other’s [domain]. If they were three and the middle one absorbed between them, he is permitted with them and they with him but the two outside ones are forbidden one with the other. Rebbi Simeon says, to what is this similar? To three courtyards open to one another and open to the public domain. If both [outer ones] made an eruv with the middle one, that one is permitted with them and they with it but the two outside ones are forbidden one with the other.

MISHNAH: If somebody left the Sabbath domain for even one cubit he may not reenter. Rebbi Simeon says, Rebbi Eleazar says, for two he may re-enter, three he may not re-enter. If somebody was outside the Sabbath domain at nightfall for even one cubit he may not enter. Rebbi Simeon says, even fifteen cubits he may enter since the rope-spanners do not exhaust the measure because of errors.

MISHNAH: If somebody left the Sabbath domain for even one cubit he may not reenter. Rebbi Simeon says, Rebbi Eleazar says, for two he may re-enter, three he may not re-enter. If somebody was outside the Sabbath domain at nightfall for even one cubit he may not enter. Rebbi Simeon says, even fifteen cubits he may enter since the rope-spanners do not exhaust the measure because of errors.

HALAKHAH: Paragraph. “If somebody left the Sabbath domain,” etc. Rebbi Aḥa in the name of Rebbi Ḥinena and Rav Ḥasdai both are saying, he said only “two”. Therefore could he enter with two and a little bit? Since this is Rebbi Eleazar’s, as Rebbi Eleazar said, “for two he may re-enter, three he may not re-enter.” Rebbi Yose told him, one says at the end, “three he may not re-enter,” therefore three minus a little bit he may re-enter. They wanted to say, what Rebbi Eleazar said is about one who left, therefore not about one who stayed overnight. It was found stated, one is like the other. They wanted to say, what Rebbi Simeon said is about one who stayed overnight, therefore not about one who left. It was found stated, one is like the other.

MISHNAH: One only measures with a rope of 50 cubits, neither less nor more. One should only measure holding up to his heart. If he was measuring and came to a valley or a wall he circumvents it and returns to his measurement, on condition that he not exit the Sabbath domain. If he cannot circumvent it, about this said Rebbi Dositheos ben Yannai in the name of Rebbi Meïr: I heard that one strip-measures in the mountains.

HALAKHAH: Paragraph. “One only measures with a rope of 50 cubits,” etc. How much is the measure of the Sabbath domain? 40 ropes. “Neither less” since it can be tightened and increases, “nor more” since it gets loose and loses. Some Tannaim state, one measures with a linen rope, but some Tannaim state, with a chain rope, and some Tannaim state, with a rope of four cubits. Rebbi Joshua said, there is no truer measure than with chains, but what can I do since in Prophets it is written ropes, a linen twine was in his hand and a measuring rod.

Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥasdai: One strip-measures (only in mountains but) not for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?

Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥasdai: One strip-measures (only in mountains but) not for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?

MISHNAH: Surveys may only be made by professionals. If one extended the place and restricted it at another, one listens to him who extends. Even a slave or a slave woman are trustworthy to say up to here is the Sabbath domain since the Sages said in these matters not to restrict but to be lenient.

Rebbi Hoshaia said: You must conclude that the boundaries of Sabbath domains are not clear in the words of the Torah. Rebbi Mana asked, it is accepted that 2’000 cubits is not clear. Are 4’000 cubits not clear? Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: The only clear case among all of them is the domain of twelve mil of the camp of Israel.

HALAKHAH: Paragraph: “A village which is the property of one person and becomes owned by many,” etc. It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Jehudah’s argument is inverted since Rebbi Ḥiyya stated: How does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam on each side, but the Sages say, a lath and a beam on one side and he makes a door frame on the other side. And here he says so? It was not said about this but about the following: Even a big city like Antioch, if it has a single gate one may make an eruv. It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Yose said, this implies that if people in an alley put a beam (in) [at the entrance] of the alley then these are permitted and those are prohibited. If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. If five alleys opened into one alley and they put their beam in the middle of the alley then these are permitted and those are prohibited. If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. Rebbi Phineas immigrated here. He looked at the entrance of the market of the shearers and said to them, did you split your eruv? Rebbi Jehudah bar Shalom told him, it was made to reinforce the houses.

“Unless one leaves outside like the town Ḥadašah in Jehudah.” As Senan, Ḥadašah, and Migdal-Gad. “Which has 5 inhabitants,” even men, women, and children. Assi said, but only Israel. Rebbi Abba bar Mamal, Simeon bar Ḥiyya in the name of Rav: If they open into it. Rebbi Mana said, since they open into it they all are made one domain.

MISHNAH: If somebody was in the East and told his son to make him an eruv in the West, or in the West and told his son to make him an eruv in the East, if there are from his place to his house 2’000 cubits but to his eruv more than this, he is permitted up to his house but forbidden to his eruv; if to his eruv 2’000 cubits but to his house more than that, he is permitted up to his eruv but forbidden to his house. If somebody puts his eruv in the complement of the town he did not do anything. If he puts it outside the domain what he had gained he loses.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

Rebbi Jeremiah in the name of Rav: If a courtyard has two gates and an Israel and a Gentile live there; for the Israel one goes after the usual, for the Gentile one goes after the unusual. If there were two Israel and the Gentile in between them, both for Israel and Gentile one goes after the usual. If he ceded the usual domain, the unusual becomes the usual. If he rented the usual domain, the unusual becomes the usual. If the unusual made an eruv, the usual one is not permitted.

Rebbi Jeremiah in the name of Rav: If a courtyard has two gates and an Israel and a Gentile live there; for the Israel one goes after the usual, for the Gentile one goes after the unusual. If there were two Israel and the Gentile in between them, both for Israel and Gentile one goes after the usual. If he ceded the usual domain, the unusual becomes the usual. If he rented the usual domain, the unusual becomes the usual. If the unusual made an eruv, the usual one is not permitted.

It was stated: It happened that they were assembled for a meal in the open courtyard when the Sabbath turned holy. The case came before Samuel who said, since they started eating the dish when it still was daytime it is permitted. This implies even assembled for a meal in the open courtyard. This implies, even if they did not make an eruv. This implies, even if they did not intend to. This implies that two domains may not use one domain. This implies, one may rely on participation in courtyards in an emergency.

HALAKHAH: Paragraph. “If one of the outer courtyard forgot,” etc. If one of the outer courtyard forgot and did not make the eruv, the outer one is forbidden since they do not have an eruv; the inner one is forbidden because they put their eruv at a forbidden place. If one of the inner courtyard forgot and did not make the eruv, the inner one is forbidden since they do not have an eruv; the outer one is forbidden because they put their eruv at a forbidden place, since the right of access makes it forbidden. “If one of the outer courtyard forgot and did not make the eruv;” one understands that the outer one is forbidden because they have no eruv. Why the inner one? Because they put their eruv at a forbidden place. But if they did not put their eruv at a forbidden place? But because the right of access makes it forbidden. There is no right of access which makes it forbidden! Rebbi Yasa said, because they put it at one place they all were made one domain.

They asked before Rebbi Abba: Concerning what you are saying about a window between two courtyards, is it the same for a window between two houses? He told them, yes. Is it the same for a window between two roofs? He told them, yes. May one make an eruv across skylights? Rebbi Abba Mari said, it is a disagreement between Rav and Samuel, as we have stated there: “All roofs of a city are one domain.” Samuel said, up to two bet se’ah; Rav said, one may move inside them even a kor, even two kor.

We heard about partitions in a private domain, we heard about partitions in a public domain. Rebbi Abba, Rav Jehudah in the name of Samuel: If a wall is surrounded by ladders on both sides, one makes two eruvin and may not make one eruv. Rebbi Yose ben Rebbi Bun said, since they are not at the same place, are they like doors?

We heard about partitions in a private domain, we heard about partitions in a public domain. Rebbi Abba, Rav Jehudah in the name of Samuel: If a wall is surrounded by ladders on both sides, one makes two eruvin and may not make one eruv. Rebbi Yose ben Rebbi Bun said, since they are not at the same place, are they like doors?

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

HALAKHAH: Paragraph. Is it not of the lower ones? Rebbi Yudan said, this implies that if Ruben’s ruin stands in Simeon’s domain and the latter uses it, it is as if it were his.

HALAKHAH: Paragraph. The words of the rabbis disagree, as Rebbi Jacob said in the name of Rebbi Joshua ben Levi: Only if the partition is lowered into the water to lower a pail. Do not two different domains use the same domain? They supposed to say that no pail moves more than four hand-breadths. Rebbi Tevelai in the name of Rav: The rules of a ruin do not apply to water. If there was a ceiling, one considers it as if it went down and locked. If there was a cross-beam, one considers it as if it went down and locked.

HALAKHAH: Paragraph. The Mishnah if it is deep ten [hand-breadths] and wide four [hand-breadths] and open on both sides. If it is open on one side one puts a beam or a lathe on that side. If it is open on both sides one puts a beam or a lathe on one side and makes the shape of a door at the other. Do not two different domains use the same domain? Explain it if there were houses on one side.

HALAKHAH: Paragraph. Rebbi Zeˋira, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water to lower a pail. Do not two different domains use the same domain? Rav Huna said, only if the partition be within three hand-breadths of the balcony.

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

MISHNAH: If a courtyard be less that four [by four] cubits one may not pour water in it on the Sabbath unless one make for it a sump containing two seah below the hole, whether inside or outside; only that outside one has to cover but inside one does not have to cover. Rebbi Eliezer ben Jacob says, one may pour water on the Sabbath into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer but one may pour onto the roof and it flows down into the sewer. Courtyard and porch combine for four cubits. Two rows of apartments, one opposite the other, one side made a sump, the other did not make a sump. Those who made a sump are permitted, those who did not make a sump are forbidden.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr, but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house.

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr, but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

You may say that there are four disagreements. “All rooftops of a town form one domain.” Rebbi Jehudah says, courtyard and rooftops form one domain. “Rebbi Simeon says, courtyards, rooftops, and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house”.

You may say that there are four disagreements. “All rooftops of a town form one domain.” Rebbi Jehudah says, courtyard and rooftops form one domain. “Rebbi Simeon says, courtyards, rooftops, and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house”.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

HALAKHAH: Paragraph. Rav Huna said, no public domain is roofed. Rebbi Simeon bar Carsana said, did you not learn from the desert, and was the desert not roofed? Our Mishnah does not say so, but “and similarly open bridges, one carries under them the words of Rebbi Jehudah, but the Sages forbid it.” It only says “but the Sages forbid it;” therefore there is no liability of a purification offering.

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

MISHNAH: Rebbi Simeon says, he gives them to another person, and this one to another, until one reaches the outermost courtyard. Similarly with his son, he gives him to another person, and this one to another, even if they are one hundred. Rebbi Jehudah says, a person may give an amphora to another person, and this one to another, even outside the Sabbath domain. They said to him, it should go no farther than its owner’s feet.

HALAKHAH: It speaks only about one, but two are forbidden, for two domains cannot use one domain. If it is not four wide. But if it is four wide, that is what Rebbi Aḥa said in the name of Rebbi Joḥanan: Ledges and walls high ten [hand-breadths] and wide four are permitted for both sides, on condition that he may not exchange.

MISHNAH: A person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits. A person may not stand in a private domain and urinate in the public, or in the public and urinate in the private. Similarly, he may not spit. Rebbi Jehudah says, even somebody whose spittle was accumulating should not walk four cubits before spitting.

MISHNAH: A person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits. A person may not stand in a private domain and urinate in the public, or in the public and urinate in the private. Similarly, he may not spit. Rebbi Jehudah says, even somebody whose spittle was accumulating should not walk four cubits before spitting.

MISHNAH: A person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits. A person may not stand in a private domain and urinate in the public, or in the public and urinate in the private. Similarly, he may not spit. Rebbi Jehudah says, even somebody whose spittle was accumulating should not walk four cubits before spitting.

MISHNAH: A person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits. A person may not stand in a private domain and urinate in the public, or in the public and urinate in the private. Similarly, he may not spit. Rebbi Jehudah says, even somebody whose spittle was accumulating should not walk four cubits before spitting.

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

HALAKHAH: Paragraph. Not only “a person may stand in a private domain and move something in the public domain, in the public domain and move something in the private, on condition that he not move it more than four cubits.” Rav said, a Mishnah says so, “A person may not stand in a private domain and unlock in the public domain, in the public domain and unlock in a private domain unless there was made for him a partition ten hand-breadths high, the words of Rebbi Meïr.”

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.

Not only if he stands in a private domain and urinates in the public domain, but even if he stands in the public domain and urinates in the public domain, but if it rolls down into a private domain it is forbidden. Rebbi Yose ben Rebbi Abun said, not only if he stands in the public domain and urinates in a private domain, but even if he stands in a private domain and urinates in a private domain, but if it rolls down into the public domain it is forbidden. Rebbi Yasa said, this implies in a spout standing in the public domain, ten [hand-breadths] high and four wide, one may not pour water which would roll down and exit.