handbreadths

A projection brings uncleanness, whatever width it may be; But a balcony or rounded balcony when they are one handbreadth wide. What is a projection? That [projection] whose surface slopes downwards, And a balcony's surface slopes upwards. In what [circumstances] did they say that a projection brings uncleanness whatever width it may be? With regard to a projection which is three rows of stones, or twelve handbreadths, above the doorway. When higher than that, it brings uncleanness only if it is one handbreadth wide. Cornices and carvings bring uncleanness when they are one handbreadth wide.

[With regard to] the courtyard of a tomb: A person standing in it remains clean as long as there is a space of four cubits square, according to the words of Bet Shammai. Bet Hillel says: four handbreadths. [With regard to] a roof beam which had been used as a covering stone for a tomb, whether it is standing upright or lying on its side, nothing becomes unclean except what [touches] opposite the opening of the grave. If the end [of the beam] were made the covering stone of a grave, only [that part] up to four handbreadths [from the grave] becomes unclean. [This applies] when [the beam] is going to be cut. Rabbi Judah says: all the beam is connected.

[With regard to] the courtyard of a tomb: A person standing in it remains clean as long as there is a space of four cubits square, according to the words of Bet Shammai. Bet Hillel says: four handbreadths. [With regard to] a roof beam which had been used as a covering stone for a tomb, whether it is standing upright or lying on its side, nothing becomes unclean except what [touches] opposite the opening of the grave. If the end [of the beam] were made the covering stone of a grave, only [that part] up to four handbreadths [from the grave] becomes unclean. [This applies] when [the beam] is going to be cut. Rabbi Judah says: all the beam is connected.

How is a bet haperas purified? They remove [soil to a depth of] three handbreadths, or [soil to a height of] three handbreadths is placed upon it. If they removed [soil from a depth of] three handbreadths from one half [and upon the other half they placed three hand breadths [of soil], it becomes clean. Rabbi Shimon says: even they removed one handbreadth and a half and placed upon it one handbreadth and a half from another place, it becomes clean. One who paves a bet peras with stones that cannot [easily] be moved, it becomes clean. Rabbi Shimon says: even if one digs up [the soil of] a bet peras [and doesn’t find any bones] it becomes clean.

How is a bet haperas purified? They remove [soil to a depth of] three handbreadths, or [soil to a height of] three handbreadths is placed upon it. If they removed [soil from a depth of] three handbreadths from one half [and upon the other half they placed three hand breadths [of soil], it becomes clean. Rabbi Shimon says: even they removed one handbreadth and a half and placed upon it one handbreadth and a half from another place, it becomes clean. One who paves a bet peras with stones that cannot [easily] be moved, it becomes clean. Rabbi Shimon says: even if one digs up [the soil of] a bet peras [and doesn’t find any bones] it becomes clean.

How is a bet haperas purified? They remove [soil to a depth of] three handbreadths, or [soil to a height of] three handbreadths is placed upon it. If they removed [soil from a depth of] three handbreadths from one half [and upon the other half they placed three hand breadths [of soil], it becomes clean. Rabbi Shimon says: even they removed one handbreadth and a half and placed upon it one handbreadth and a half from another place, it becomes clean. One who paves a bet peras with stones that cannot [easily] be moved, it becomes clean. Rabbi Shimon says: even if one digs up [the soil of] a bet peras [and doesn’t find any bones] it becomes clean.

If he enters a synagogue, a partition ten handbreadths high and four cubits wide must be made for him. He should enter first and come out last. Any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.

One who dwells in a courtyard with an am haaretz and forgot some vessels in the courtyard, even though they were jars with tightly fitting lids, or an oven with a tightly fitting cover, they are unclean. Rabbi Judah says that an oven is clean if it has a tightly fitting lid. Rabbi Yose says: even an oven is unclean unless he made for it a partition ten handbreadths high.

A chest or a box which is in the sea: one may not immerse in them unless they have a hole as large as the tube of a water-skin. Rabbi Judah says: in the case of a large vessel [the hole should be] four handbreadths, and in a small one [the hole should be as large as] the greater part of it. If there was a sack or a basket [in the sea], one may immerse in them as they are, since the water is mixed together. If they are placed under a water-spout, they do not make the mikveh invalid. And they may be immersed and brought up in the ordinary way.

Any handles of vessels which are too long and which will be cut short, need only be immersed up to the point of their proper measure. Rabbi Judah says: [they are unclean] until the whole of them is immersed. The chain of a large bucket, to the length of four handbreadths, and a small bucket, to the length of ten handbreadths, and they need only be immersed up to the point of their proper measure. Rabbi Tarfon says: it is not clean unless the whole of the chain-ring is immersed. The rope bound to a basket is not counted as a connection unless it has been sewn on.

Any handles of vessels which are too long and which will be cut short, need only be immersed up to the point of their proper measure. Rabbi Judah says: [they are unclean] until the whole of them is immersed. The chain of a large bucket, to the length of four handbreadths, and a small bucket, to the length of ten handbreadths, and they need only be immersed up to the point of their proper measure. Rabbi Tarfon says: it is not clean unless the whole of the chain-ring is immersed. The rope bound to a basket is not counted as a connection unless it has been sewn on.

The following are both defiled and defile, but do not join together [together with the rest]: Roots of garlic, onions or leeks when they are dry, the stalk that is not within the edible part, the twig of a vine a handbreadth long on either side, the stem of the cluster whatsoever be its length, the tail of the cluster bereft of grapes, the stem of the ‘broom’ of the palm-tree to a length of four handbreadths, the stalk of the ear [of grain] to a length of three handbreadths, and the stalk of all things that are cut, to the length of three handbreadths. In the case of those things not usually cut, their stalks and roots of any size whatsoever. As for the outer husks of grains, they defile and are defiled, but do not join together.

The following are both defiled and defile, but do not join together [together with the rest]: Roots of garlic, onions or leeks when they are dry, the stalk that is not within the edible part, the twig of a vine a handbreadth long on either side, the stem of the cluster whatsoever be its length, the tail of the cluster bereft of grapes, the stem of the ‘broom’ of the palm-tree to a length of four handbreadths, the stalk of the ear [of grain] to a length of three handbreadths, and the stalk of all things that are cut, to the length of three handbreadths. In the case of those things not usually cut, their stalks and roots of any size whatsoever. As for the outer husks of grains, they defile and are defiled, but do not join together.

The following are both defiled and defile, but do not join together [together with the rest]: Roots of garlic, onions or leeks when they are dry, the stalk that is not within the edible part, the twig of a vine a handbreadth long on either side, the stem of the cluster whatsoever be its length, the tail of the cluster bereft of grapes, the stem of the ‘broom’ of the palm-tree to a length of four handbreadths, the stalk of the ear [of grain] to a length of three handbreadths, and the stalk of all things that are cut, to the length of three handbreadths. In the case of those things not usually cut, their stalks and roots of any size whatsoever. As for the outer husks of grains, they defile and are defiled, but do not join together.

Stems of figs and dried figs, kelusim, and carobs are both defiled and defile, and they join together. Rabbi Yose says: also the stalks of the gourd. The stems of pears and krutumelin pears, quinces, and crab-apples, the stalks of the gourd and the artichoke [to the length of] one handbreadth. Rabbi Elazar bar Zadok says: two handbreadths; [All] these are defiled and defile; but do not join together. As for other stems, they are neither defiled nor do they defile.

Rebbi Mana said: Sometimes they need to be inside four cubits and sometimes they need to be inside ten handbreadths if they are planted ten to a bet se‘ah. How do you understand this? They need to be within four cubits of the fence; the crowns have to be within ten handbreadths of one another if they are planted ten to a bet se‘ah.

Rebbi Mana said: Sometimes they need to be inside four cubits and sometimes they need to be inside ten handbreadths if they are planted ten to a bet se‘ah. How do you understand this? They need to be within four cubits of the fence; the crowns have to be within ten handbreadths of one another if they are planted ten to a bet se‘ah.

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

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

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

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

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

HALAKHAH: Paragraph. Rebbi Zeriqa, Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Eleazar said this only for the place of partitions if the main parts had been removed on both sides, and only four [handbreadths]. Rebbi Zeˋira and Rebbi Illa both are saying, it is forbidden not at the place of partitions, but at the place of partitions even the rabbis agree. Rebbi Zeriqan said, many times I explained [the Mishnah] with Rebbi Jacob bar Abun and never heard this from him. They said to him, does it not happen that one person hears something which another does not hear? Rav Jeremiah in the name of Rav: if the main partitions had been removed on both sides, and only if it is level.

“Nor does one make beds for vines.” The beds are furrows around the roots of the trees, as we have stated there, “the handle of the spade is four {handbreadths}.”

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Some want to derive it from the following: “For a hanged person is blasphemy.” Anybody warned about blasphemy is warned about a corpse of obligation. Anybody not warned about blasphemy is not warned about a corpse of obligation. They objected, are there not Gentiles? Those executed by hanging, this exludes those executed by the sword. “Bury!” A positive commandment. From where do you add the sword he was killed with, the gallows on which he was hanged, the towel with which he was strangled? Why does the verse say, “you shall bury him”? I could think he alone is buried; the verse says “bury, you shall bury him”, a burial for him, and his gallows, and his stone. How does one do it? One digs down three [handbreadths], so the plough shall not unearth him. “You shall bury him”, whole and not partially. “You shall bury him”, from here that if he left anything [unburied], he did not do anything, for it is said “bury, you shall bury him”. From here that it is not a corpse of obligation unless it consists of his head with most of the body.

Rebbi Joḥanan said, layers of a tree which cover four-by-four [handbreadths]: the nazir shaves. Rebbi Yose, Rebbi Joḥanan said, if one of his hands is on the other side and one hand is in the layer, the nazir does not shave. Rebbi Yose asked: If it separates from impurity it also should separate from purity; if it does not separate from impurity, it should not separate from purity. Rebbi Joḥanan said, if the corpse is in the bedroom and the nazir under the bed, the nazir shaves. Certainly if the corpse is under the bed and the nazir in the bedroom, does the nazir not shave? Rebbi Joḥanan said, if the corpse and the nazir are under the bed frame, under the belly of a camel, under the width of a gate, under the gutters, the nazir does not shave, nor for anything which is there for protection. Ḥizqiah heard it and said, they purified the dead! Rebbi Joḥanan said, if the corpse is in the anteroom and the nazir in the dining hall, the nazir shaves; certainly if the corpse is in the dining hall and the nazir in the anteroom, the nazir shaves. Rebbi Mana asked, if it is a tent to separate it should be a tent to draw along; if it is not a tent to draw along, the impurity should disappear! Rebbi Joḥanan said, if the impurity is under the outer half of the wall, the nazir shaves. Rebbi Joshia said, if impurity is hidden in the ground of the house, the nazir shaves. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia: The nazir does not shave for most of the skeleton or most of the bones.

Rebbi Eleazar said, the Mishnah speaks of a roof with a parapet when it descended lower than the parapet, or one without a parapet when it descended lower than within three handbreadths of the roof, since anything within three handbreadths of the roof is as if it were part of the roof. Rebbi Jacob bar Aḥa, Rebbi Abba bar Hamnuna in the name of Rav Ada bar Aḥawa: This refers to the rules of the Sabbath, where anything within three handbreadths of a partition is considered part of the partition. Rebbi Yasa said, they are not comparable, for bills of divorce are about the top, the rules of the Sabbath about the below. For bills of divorce even if it never came to rest, for the Sabbath only if it rested. Rebbi Immi in the name of Rebbi Joḥanan: Only if it descended to within the partitions. Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, here in the matter of bills of divorce it is everybody’s opinion. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Abba said, about the Sabbath it is written: “You shall not do any work;” it may make itself automatically. But here “he shall deliver into her hand,” into her domain.

Rebbi Eleazar said, the Mishnah speaks of a roof with a parapet when it descended lower than the parapet, or one without a parapet when it descended lower than within three handbreadths of the roof, since anything within three handbreadths of the roof is as if it were part of the roof. Rebbi Jacob bar Aḥa, Rebbi Abba bar Hamnuna in the name of Rav Ada bar Aḥawa: This refers to the rules of the Sabbath, where anything within three handbreadths of a partition is considered part of the partition. Rebbi Yasa said, they are not comparable, for bills of divorce are about the top, the rules of the Sabbath about the below. For bills of divorce even if it never came to rest, for the Sabbath only if it rested. Rebbi Immi in the name of Rebbi Joḥanan: Only if it descended to within the partitions. Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, here in the matter of bills of divorce it is everybody’s opinion. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Abba said, about the Sabbath it is written: “You shall not do any work;” it may make itself automatically. But here “he shall deliver into her hand,” into her domain.

Rebbi Eleazar said, the Mishnah speaks of a roof with a parapet when it descended lower than the parapet, or one without a parapet when it descended lower than within three handbreadths of the roof, since anything within three handbreadths of the roof is as if it were part of the roof. Rebbi Jacob bar Aḥa, Rebbi Abba bar Hamnuna in the name of Rav Ada bar Aḥawa: This refers to the rules of the Sabbath, where anything within three handbreadths of a partition is considered part of the partition. Rebbi Yasa said, they are not comparable, for bills of divorce are about the top, the rules of the Sabbath about the below. For bills of divorce even if it never came to rest, for the Sabbath only if it rested. Rebbi Immi in the name of Rebbi Joḥanan: Only if it descended to within the partitions. Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, here in the matter of bills of divorce it is everybody’s opinion. Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Abba said, about the Sabbath it is written: “You shall not do any work;” it may make itself automatically. But here “he shall deliver into her hand,” into her domain.

“If I partially set up for damage claims” “as if I had set up for any claims.” This is the pit, as it was stated: If somebody dug a pit ten handbreadths deep and another came and deepened it another handbreadth, the latter is responsible. Rebbi says, one goes after the latter in case of death and after the former for damages. Rebbi Isaac says: So is the baraita: After the latter in case of death and after both of them for damages. If he dug [a pit] ten handbreadths deep and another person came, whitewashed and lined it, both of them are liable. Is he liable because he whitewashed and lined it? When he told him, whitewash this (house) [pit] and acquire it, for Rebbi Immi said in the name of Rebbi Eleazar, the prevention of damages follows the rules of guarding an acquisition. Rebbi Simon said, explain it when he was digging in the dunes. And it was stated: If each of them dug ten, or each one twenty, or each one a hundred, they are all liable. How deep does it have to be? To be deadly, ten handbreadths. To do damage, anything. Symmachos says, three in depth and four in width. Rebbi Eleazar the caper grower says, the length of the animal which falls in. What means the length of the animal which falls in? Whether chicken or camel.

“If I partially set up for damage claims” “as if I had set up for any claims.” This is the pit, as it was stated: If somebody dug a pit ten handbreadths deep and another came and deepened it another handbreadth, the latter is responsible. Rebbi says, one goes after the latter in case of death and after the former for damages. Rebbi Isaac says: So is the baraita: After the latter in case of death and after both of them for damages. If he dug [a pit] ten handbreadths deep and another person came, whitewashed and lined it, both of them are liable. Is he liable because he whitewashed and lined it? When he told him, whitewash this (house) [pit] and acquire it, for Rebbi Immi said in the name of Rebbi Eleazar, the prevention of damages follows the rules of guarding an acquisition. Rebbi Simon said, explain it when he was digging in the dunes. And it was stated: If each of them dug ten, or each one twenty, or each one a hundred, they are all liable. How deep does it have to be? To be deadly, ten handbreadths. To do damage, anything. Symmachos says, three in depth and four in width. Rebbi Eleazar the caper grower says, the length of the animal which falls in. What means the length of the animal which falls in? Whether chicken or camel.

“If I partially set up for damage claims” “as if I had set up for any claims.” This is the pit, as it was stated: If somebody dug a pit ten handbreadths deep and another came and deepened it another handbreadth, the latter is responsible. Rebbi says, one goes after the latter in case of death and after the former for damages. Rebbi Isaac says: So is the baraita: After the latter in case of death and after both of them for damages. If he dug [a pit] ten handbreadths deep and another person came, whitewashed and lined it, both of them are liable. Is he liable because he whitewashed and lined it? When he told him, whitewash this (house) [pit] and acquire it, for Rebbi Immi said in the name of Rebbi Eleazar, the prevention of damages follows the rules of guarding an acquisition. Rebbi Simon said, explain it when he was digging in the dunes. And it was stated: If each of them dug ten, or each one twenty, or each one a hundred, they are all liable. How deep does it have to be? To be deadly, ten handbreadths. To do damage, anything. Symmachos says, three in depth and four in width. Rebbi Eleazar the caper grower says, the length of the animal which falls in. What means the length of the animal which falls in? Whether chicken or camel.

“If somebody hides a thorn or [a piece of] glass in another person’s wall; if the owner of the wall then tears it down and a third person is hurt, he is liable. The pious people of earlier times used to take them out into their fields, lower than three handbreadths so that the plough would not lift them.”

New Paragraph. “He fences his fence with thorns.” Rebbi Joḥanan said, explain it according to everybody if it grew outwardly. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: Why do we not explain it following Rebbi Yose ben Rebbi Jehudah who said, three [handbreadths] close to a domain are counted with the domain? He answered, why are you not satisfied with what Rebbi Joḥanan said; explain it according to everybody if it grew outwardly.

MISHNAH: One who digs a pit in the public domain is liable if an ox or a donkey fell in and died. Anyone who digs a pit, a ditch, a cave, rectangular excavations, or bases for poles, is liable. Then why is it said “a pit”? Just as a pit to be life-threatening must be ten handbreadths deep, so everything to be life-threatening must be ten handbreadths deep. If it was less than ten handbreadths deep when an ox or a donkey fell in and died, he is not liable, but if they were damaged, he is liable. One who digs a pit in a private domain and opens it to the public domain, in the public domain and opens it to a private domain, in a private domain and opens it to another private domain, is liable.

MISHNAH: One who digs a pit in the public domain is liable if an ox or a donkey fell in and died. Anyone who digs a pit, a ditch, a cave, rectangular excavations, or bases for poles, is liable. Then why is it said “a pit”? Just as a pit to be life-threatening must be ten handbreadths deep, so everything to be life-threatening must be ten handbreadths deep. If it was less than ten handbreadths deep when an ox or a donkey fell in and died, he is not liable, but if they were damaged, he is liable. One who digs a pit in a private domain and opens it to the public domain, in the public domain and opens it to a private domain, in a private domain and opens it to another private domain, is liable.

MISHNAH: One who digs a pit in the public domain is liable if an ox or a donkey fell in and died. Anyone who digs a pit, a ditch, a cave, rectangular excavations, or bases for poles, is liable. Then why is it said “a pit”? Just as a pit to be life-threatening must be ten handbreadths deep, so everything to be life-threatening must be ten handbreadths deep. If it was less than ten handbreadths deep when an ox or a donkey fell in and died, he is not liable, but if they were damaged, he is liable. One who digs a pit in a private domain and opens it to the public domain, in the public domain and opens it to a private domain, in a private domain and opens it to another private domain, is liable.

HALAKHAH: “One who digs a pit in the public domain,” etc. It is written: “If a man open a pit” and “if a man dig a pit.” One pit for damages, the other pit for death. Rebbi Isaac said, both the pit of death and the pit of damages were added from the same verse, but when it comes to the pit of death you say he is not liable for vessels, but when it comes to the pit of damages you say he is liable for vessels! This is not only if he dug, from where if he bought, inherited, or it was given to him as a gift? The verse says, “if a man acquire a pit.” Has one the right to abandon his damages in the public domain? Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Yose ben Rebbi Jehudah who said, three [handbreadths] close to a domain are like that domain.

HALAKHAH: “A pit dug by two partners,” etc. How is a pit of two partners possible? Rebbi Yannai said, explain it if they both together put in the last stone. And why did they not explain that each of them dug ten handbreadths? Because he wants to explain it for a pit ten handbreadths deep of two partners.

HALAKHAH: “A pit dug by two partners,” etc. How is a pit of two partners possible? Rebbi Yannai said, explain it if they both together put in the last stone. And why did they not explain that each of them dug ten handbreadths? Because he wants to explain it for a pit ten handbreadths deep of two partners.

“If an ox and its equipment fell in and broke, a donkey and its equipment and was torn, he is liable for the animal but not liable for the equipment.” Samuel said, when it became disoriented because of the air, but if it hit the ground he is liable. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if it hit the ground, he is not liable: The Torah absolved from liability when it fell down. “An ox or a donkey fell in there;” “an ox” and not an ox and its equipment; “a donkey” and not a donkey and its equipment. Since it looked logical: If a pit of damages, where one is not liable for death, one is liable for vessels; would it not be logical that for a pit ten handbreadths deep, for which one is liable for death, should one not be liable for vessels? The verse says, “an ox or a donkey fell in there;” “an ox” and not an ox and its equipment; “a donkey” and not a donkey and its equipment.

HALAKHAH: “Two vegetable gardens,” etc. What shall one do? Ephraim in the name of Rebbi Simeon ben Laqish said, they shall split. In the House of Rebbi Yannai they say, up to ten handbreadths. Rebbi Joḥanan said in the name of Rebbi Yannai: Only he shall not force himself.

MISHNAH: Condominium owners who want to make a separation in the courtyard build the wall in the middle. At a place where commonly one builds with unhewn stones, or hewn stones, or half-bricks, or bricks, everything follows local custom. For unhewn stones, each partner gives three handbreadths. For hewn stones, each gives two and one half handbreadths. For half-bricks, each gives two handbreadths. For bricks, each gives one and a half handbreadths. Therefore, if the wall collapsed the place and the stones belong to both of them.

MISHNAH: Condominium owners who want to make a separation in the courtyard build the wall in the middle. At a place where commonly one builds with unhewn stones, or hewn stones, or half-bricks, or bricks, everything follows local custom. For unhewn stones, each partner gives three handbreadths. For hewn stones, each gives two and one half handbreadths. For half-bricks, each gives two handbreadths. For bricks, each gives one and a half handbreadths. Therefore, if the wall collapsed the place and the stones belong to both of them.

MISHNAH: Condominium owners who want to make a separation in the courtyard build the wall in the middle. At a place where commonly one builds with unhewn stones, or hewn stones, or half-bricks, or bricks, everything follows local custom. For unhewn stones, each partner gives three handbreadths. For hewn stones, each gives two and one half handbreadths. For half-bricks, each gives two handbreadths. For bricks, each gives one and a half handbreadths. Therefore, if the wall collapsed the place and the stones belong to both of them.

MISHNAH: Condominium owners who want to make a separation in the courtyard build the wall in the middle. At a place where commonly one builds with unhewn stones, or hewn stones, or half-bricks, or bricks, everything follows local custom. For unhewn stones, each partner gives three handbreadths. For hewn stones, each gives two and one half handbreadths. For half-bricks, each gives two handbreadths. For bricks, each gives one and a half handbreadths. Therefore, if the wall collapsed the place and the stones belong to both of them.

MISHNAH: A person may not dig a cistern close to his neighbor’s cistern, nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths and lined with lime. One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime. One distances seeds, and ploughs, and urine three handbreadths from the wall. One distances a grindstone three from the base, which means four from the moving stone, and the oven three from the base, which means four from its rim.

MISHNAH: A person may not dig a cistern close to his neighbor’s cistern, nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths and lined with lime. One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime. One distances seeds, and ploughs, and urine three handbreadths from the wall. One distances a grindstone three from the base, which means four from the moving stone, and the oven three from the base, which means four from its rim.

MISHNAH: A person may not dig a cistern close to his neighbor’s cistern, nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths and lined with lime. One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime. One distances seeds, and ploughs, and urine three handbreadths from the wall. One distances a grindstone three from the base, which means four from the moving stone, and the oven three from the base, which means four from its rim.

HALAKHAH: “A person may not dig a cistern,” etc. So is the Mishnah: “[A person may not dig a cistern close to the wall of his neighbor’s cistern. Nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths] and lined with lime. If he lined with lime, any distance. If he did not line with lime, three handbreadths. From the following: “One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime.” Here you say, because rocks generate heat. But there you say that they do not generate heat. Rebbi Yose said, in no case do rocks generate heat. But because they loosen the earth and damage the ground around the wall.

HALAKHAH: “A person may not dig a cistern,” etc. So is the Mishnah: “[A person may not dig a cistern close to the wall of his neighbor’s cistern. Nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths] and lined with lime. If he lined with lime, any distance. If he did not line with lime, three handbreadths. From the following: “One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime.” Here you say, because rocks generate heat. But there you say that they do not generate heat. Rebbi Yose said, in no case do rocks generate heat. But because they loosen the earth and damage the ground around the wall.

HALAKHAH: “A person may not dig a cistern,” etc. So is the Mishnah: “[A person may not dig a cistern close to the wall of his neighbor’s cistern. Nor a ditch, nor a cave, nor a water canal, nor a washer’s pond except if he distanced himself from his neighbor’s wall three handbreadths] and lined with lime. If he lined with lime, any distance. If he did not line with lime, three handbreadths. From the following: “One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor’s wall three handbreadths or lines with lime.” Here you say, because rocks generate heat. But there you say that they do not generate heat. Rebbi Yose said, in no case do rocks generate heat. But because they loosen the earth and damage the ground around the wall.

This means, about grindstones there, but for our grindstones three from the pine cone which is four from the enclosure. “And the oven three from the base which are four from its rim.” Rebbi Yudan bar Pazi said, from the outer rim inwards; but the rabbis say, from the inner rim outwards. If if was built like a dovecote, what [are the rules]? Let us hear from the following: “Rebbi Jehudah said, unless there be under it insulating material three handbreadths and for a stove one handbreadth.” Is a stove not build like a dovecote, and you say both above and below a handbreadth? Also here, both above and below a handbreadth.

MISHNAH: A person should not put an oven in the house unless there be above it a space of four cubits; or if he puts it on the upper floor unless there be under it insulating material three handbreadths and for a stove one handbreadth But if he caused damage, he must pay what he damaged. Rebbi Simeon said, the reason they indicated these measures is that he not be liable to pay if he caused any damage,.

MISHNAH: One distances a tree 25 cubits from a cistern, but carob tree and sycamore 50 cubits, whether on top or level. If the cistern existed before, he shall cut it down and pay for it; if the tree existed before, one shall not cut it down. Rebbi Yose said, even if the cistern existed before, one shall not cut it down since the one digs on his property and the other plants on his property. A person should not plant a tree next to another’s field unless he distanced himself from it by four cubits, whether vines or any other tree. If there was a wall between them, each one goes close to the wall. If its roots extended to another’s field, he lowers the roots three handbreadths in order not to hinder the plough. If one was digging a cistern, or a ditch, or a cavern, he cuts and excavates and the wood is his.

Rav said, if he lowered it below ten [handbreadths] or increased above ten. Samuel said, even if he made a breach at a place where a breach was irrelevant or a fence where a fence was irrelevant, it is legally taking possession.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession.

MISHNAH: One who sells a house did not sell the shed even if it opened into it, nor the room which is in its interior, nor the roof if it has a railing ten handbreadths high. Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.

MISHNAH: One who sells a house did not sell the shed even if it opened into it, nor the room which is in its interior, nor the roof if it has a railing ten handbreadths high. Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.

HALAKHAH: “One who sells a house,” etc. Rebbi Naḥum in the name of Rebbi Ḥiyya bar Abba: Only if it is four by four [cubits] and ten [handbreadths] high, and only if it is roofed and waterproofed. Rebbi Ze‘ira told them, did Rebbi Ḥiyya bar Abba explain all this to you?

“Nor the roof if it has a railing ten handbreadths high.” Is a railing the last word? If it was surrounded by back walls of houses, if there were pillars and wooden superstructures on top of them? Let us hear from the following: “Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.” They said, only if it has a railing ten handbreadths high.

“Nor the roof if it has a railing ten handbreadths high.” Is a railing the last word? If it was surrounded by back walls of houses, if there were pillars and wooden superstructures on top of them? Let us hear from the following: “Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.” They said, only if it has a railing ten handbreadths high.

“Nor the roof if it has a railing ten handbreadths high.” Is a railing the last word? If it was surrounded by back walls of houses, if there were pillars and wooden superstructures on top of them? Let us hear from the following: “Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.” They said, only if it has a railing ten handbreadths high.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: A vegetable bed which is six by six [handbreadths] and has its own name is not sold. Rebbi Joḥanan said: There is disagreement between Rebbi Ismael ben Rebbi Yose and the rabbis about one who bought an anvil sycamore on another’s property. Rebbi Ismael ben Rebbi Yose says, he acquired the land. The rabbis say, he did not acquire. Rebbi Ḥiyya bar Abba asked: If somebody sold all trees but reserved for himself an anvil sycamore. In the opinion of Rebbi Ismael ben Rebbi Yose, he acquired the land. In the opinion of the rabbis, he did not acquire the land. Rebbi Isaac bar Tebelai asked: If somebody sold all trees and an olive tree at place X, are all olive trees at that place sold? Rebbi Yudan ben Rebbi Ismael asked: If somebody bought three groups of reeds, did he buy the greatest cedar in the Land of Israel?

MISHNAH: He who sells a ship sold the mast, and the sail, and the anchors, and all steering gear, but he neither sold the slaves, nor the storage bags, nor the load. If he said, “it and all that is in it,” all is sold. He who sold a truck did not sell the mules; he who sold the mules did not sell the truck. He who sold the yoke did not sell the cattle; he who sold the cattle did not sell the yoke. Rebbi Jehudah says, the price is an indicator. How is that? If he said to him, sell me your yoke and harness for 200 denars, it is obvious that yoke and harness are not worth 200 denars. But the Sages say, the price is no indicator. He who sells a donkey did not sell its gear. Nahum the Mede says, he sold the gear. Rebbi Jehudah says, sometimes it is sold, sometimes it is not sold. How is this? If a donkey was standing there with his gear on it and he said, sell me this donkey, his gear is sold; your donkey, for this one the gear is not sold. He who sells a donkey sold the foal; he who sold a cow did not sell its young. He who sold a dungheap sold the manure; he who sold a cistern sold its water. He who sold a beehive sold the bees; he who sold the dovecote sold the pigeons. He who bought the yield of a dovecote leaves the first brood to fledge, of a beehive takes three swarms and then intermittently, honeycombs leaves two honeycombs, olive trees to cut down leaves two handbreadths.

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

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

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

MISHNAH: If somebody says to another: I am selling you a bet kor of dust, if there were depressions ten handbreadths deep or rocks ten handbreadths high, they are not measured with it; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.

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

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

MISHNAH: If somebody say to another: I am selling you half a field, they estimate in common and he takes half of his field. Its Southern part I am selling to you, they estimate in common and he takes the Southern half. He has to accept the place of the wall, the trench or the small trench. How much is a trench? Six handbreadths. And the small trench, three.

HALAKHAH: “All those stoned are hanged, the words of Rebbi Eliezer,” etc. It was stated: “Adding his own height, these are five.” Here you say, adding his own height, these are five. But for a pit in matters of damages, you say even ten handbreadths. One cannot compare one who falls consciously, and one who falls accidentally. Rebbi Jonathan ben Ḥali, Rebbi Eudaimon the son of Rebbi Tabi’s daughter, in the name of Rebbi Josia: Those who throw down an ox with all their might do not cause any of its limbs to break. In the days of Rebbi Phineas they threw down an ox with all their might. He told them, By yourlives, free it. They freed it, it got up and fled. He said, praised be He Who selected the Sages and their pronouncements, for they say, those who throw down an ox with all their might not cause any of its limbs to break.

HALAKHAH: “The people of a seduced town,” etc. A town but not a village, a town but not a fortified place. This means, from five to ten, the words of Rebbi Meïr; Rebbi Jehudah says, from one hundred up to a majority of the tribe. If two seduced two, is it possible to try the two who had seduced two both as seducers and as seduced? If there were proselytes and residents, are they counted for the majority? If there were menageries for wild animals, birds, or fish; birds flying higher than ten [handbreadths], what are the rules?

Against this teaching is quoted : A man may not place his Tefillin at the foot of the bed because it would be disrespectful, but he may place them beneath his pillow. Should, however, his wife be with him, it is forbidden ; but if there is a place three handbreadths above or below, he may place them beneath his pillow !

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

One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid.

If [a Sukkah] was less than ten handbreadths in height and one hollowed out [a hole] in order to bring it to [ten handbreadths], — if there was a distance of three handbreadths from the brim of the hollow to the wall, it is pasul;

If [a Sukkah] was less than ten handbreadths in height and one hollowed out [a hole] in order to bring it to [ten handbreadths], — if there was a distance of three handbreadths from the brim of the hollow to the wall, it is pasul;

If [a Sukkah] was less than ten handbreadths in height and one hollowed out [a hole] in order to bring it to [ten handbreadths], — if there was a distance of three handbreadths from the brim of the hollow to the wall, it is pasul;