jehudah

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

The argument of Rebbi Eliezer seems inverted. Since there, where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal in the House of Study. They spread a canopy the day before over four cubits; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

MISHNAH: One may add water to the yeast to clear it; one may sift wine through sheets or a Egyptian basket. One may break an egg into the sieve of mustard seed, and make honey-wine on the Sabbath. Rebbi Jehudah says, on the Sabbath in a cup, on a holiday in a pitcher, and during a holiday week in an amphora. Rebbi Ṣadoq says, everything according to the number of guests.

HALAKHAH: “One may add water to the yeast,” etc. Rebbi Abba in the name of Rebbi Jehudah in the name of Rav: Only he should not make it like a bosom. There is a question about the following: May one turn it over that the bosom is made by itself? Rebbi Mattaniah said, one may turn it on its side on condition not to do it on the Sabbath the way he does it on a weekday.

MISHNAH: Straw on a bed one may not move with his hands but he may move it with his body; if it was animal feed or there was a pillow or a sheet one may move it with his hand. One may open a clothes press in a private home but one may not close it; a washer’s one may not be touched. Rebbi Jehudah said, if it was open from before the Sabbath he removes the clothes and lets it drop.

MISHNAH: A person may lift his son with a stone in the latter’s hand, or a basket with a stone in it. One may move impure heave together with pure one or with profane food. Rebbi Jehudah says, one also may lift demaˋ by 101.

MISHNAH: If an amphora broke, one saves from it food for three meals and tells others: come and save for yourselves; only one may not absorb it in a sponge. One does not squeeze fruits to extract their juice and if it seeped out by itself it is forbidden. Rebbi Jehudah says, if they are solid food, what comes from them is permitted, but if they are for drinks, what comes from them is forbidden. What flows from itself from honeycombs which he crushed on Friday is forbidden, but Rebbi Eliezer permits it.

MISHNAH: A person may break open an amphora to eat dried figs from it; only he may not intend to make it into a vessel. One does not drill a hole in the plug of an amphora, the words of Rebbi Jehudah, but Rebbi Yose permits. One may not drill a hole in its side, and if it has a hole one may not close it with wax because he smears. Rebbi Jehudah said, a case came before Rabbon Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

MISHNAH: A person may break open an amphora to eat dried figs from it; only he may not intend to make it into a vessel. One does not drill a hole in the plug of an amphora, the words of Rebbi Jehudah, but Rebbi Yose permits. One may not drill a hole in its side, and if it has a hole one may not close it with wax because he smears. Rebbi Jehudah said, a case came before Rabbon Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.

MISHNAH: One unties bundles of straw for animals and one separates packages but not sheaves. One does not crush green stalks or carob for animals whether small or large; Rebbi Jehudah permits carob for small animals.

MISHNAH: One cuts squash for animals and a cadaver for dogs. Rebbi Jehudah says, if it was not a cadaver before the Sabbath it is forbidden since it is not prepared.

MISHNAH: An alley which is higher than twenty cubits should be reduced; Rebbi Jehudah says, this is not necessary. If it is wider than ten cubits it should be reduced; if there is a door-frame even though it is wider than ten cubits there is no need to reduce.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

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. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: A hinge and its fastener; nothing should be missing but the door. Rebbi Jeremiah said this before Rebbi Zeˋira, who told him, what do you have in your hand? Rebbi Ila in the name of Rebbi Joḥanan, the door frame about which they spoke is a stick on each side and bast over them. Rebbi Yose said, the rabbis here follow their opinion and the rabbis there follow their opinion. Since the rabbis there are saying, the door frame about which they spoke is a stick on each side and bast over them; they are those who say, it is not so. But the rabbis here who are saying, a hinge and its fastener; nothing should be missing but the door, they are those who say, it is so.

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

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

MISHNAH: Wide enough to carry a tile and strong enough to carry a tile. Rebbi Jehudah says, wide enough even if not strong enough.

HALAKHAH: “Wide enough to carry a tile,” etc. It was stated: Rebbi Simeon says, strong even if it is not wide. Rav Huna in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon. Rebbi Simeon bar Carsana said, since you are saying that practice follows this one and that one, one may follow this one or that one without worry. Rebbi Mana said, since it was said that practice follows the rabbis, one disregards individuals and acts following the rabbis.

Rav went to a certain place; he saw a certain alley, he understood that [the beam] was [rotten], he hit it with a stick and felled it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

Rav went to a certain place; he saw a certain alley, he understood that [the beam] was [rotten], he hit it with a stick and felled it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

Rebbi Ḥinena did not say so but: Rav went to a certain place; he saw a certain alley whose beam had been removed, and forbade it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam, and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Ḥinena did not say so but: Rav went to a certain place; he saw a certain alley whose beam had been removed, and forbade it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam, and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

Rebbi Ḥinena did not say so but: Rav went to a certain place; he saw a certain alley whose beam had been removed, and forbade it. Rav Ḥuna said to him, the date palm stands. Rav told him, the eyes of Rav Ḥuna are high, the eyes of Rav are not high; but I am forbidding it for them because of a beam, and the next Sabbath I am permitting it to them because of a lath, that they should know that if the palm tree were removed they would be forbidden to carry. Some want to say, that they should not think following Rebbi Jehudah, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

HALAKHAH: “If it was made of straw or reeds,” etc. For whom was this needed? For Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

HALAKHAH: “If it was made of straw or reeds,” etc. For whom was this needed? For Rebbi Jehudah, as Rebbi Jehudah said, “wide enough even if not strong enough.”

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

“Round, one considers it as if square.” Again this is Rebbi Jehudah’s. They inferred it from the sea. He made the sea cast, ten cubits. It is impossible to say “circular” since already it was said “square”. It is impossible to say “square” since already it was said “circular”. If you said circular, it would turn out to contain 160 times the measure of purity. If you said square, it would turn out to contain 122 times the measure of purity. Therefore you have to say that the upper two cubits were circular, the lower three cubits were square and it turns out that it contained 150 times the measure of purity. One verse says, it contained 2’000 bat, but another verse says, it contained a volume of 3’000 bat. It is impossible to say 2’000 since already it says 3’000 and it is impossible to say 3’000 since already it says 2’000. Therefore you have 2’000 in fluid measure which are 3’000 in dry measure. From here the Sages learned that 40 seah in fluid measure are two kor in dry measure.

HALAKHAH: “If a caravan rested in an area of difficult access,” etc. Rebbi Aḥa in the name of (Rebbi Ḥasdai) [Rav Ḥisda]: For whom was this needed? For Rebbi Yose ben Rebbi Jehudah, since Rebbi Yose ben Rebbi Jehudah says, any partition which is not woof and warp is no partition, (the words of Rebbi Yose ben Rebbi Jehuda.) But he agrees here, and it was stated thus: One makes partition with everything, even camel saddles, even tubs, even camels, on condition that between two saddles there not be space for a saddle, between two tubs there not be space for a tub, between two camels there not be space for a camel, and on condition that no standing wall be opposite standing wall and breach opposite breach, but a standing wall opposite a breach and a breach opposite a standing wall.

HALAKHAH: “If a caravan rested in an area of difficult access,” etc. Rebbi Aḥa in the name of (Rebbi Ḥasdai) [Rav Ḥisda]: For whom was this needed? For Rebbi Yose ben Rebbi Jehudah, since Rebbi Yose ben Rebbi Jehudah says, any partition which is not woof and warp is no partition, (the words of Rebbi Yose ben Rebbi Jehuda.) But he agrees here, and it was stated thus: One makes partition with everything, even camel saddles, even tubs, even camels, on condition that between two saddles there not be space for a saddle, between two tubs there not be space for a tub, between two camels there not be space for a camel, and on condition that no standing wall be opposite standing wall and breach opposite breach, but a standing wall opposite a breach and a breach opposite a standing wall.

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

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

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah. And disagrees with his father, about a caravan less than two bet se’ah Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova?

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah. And disagrees with his father, about a caravan less than two bet se’ah Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova?

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

“And from making an eruv”. Rav Ḥiyya bar Ashi said, this refers to eruv of courtyards. But eruv of ranges is a matter of biblical law. Are there courtyards in a camp? To disassemble tents in a camp, as it was stated: “ Tents in a camp need an eruv, tents of a caravan do not need an eruv. “Jehudah ben Tema says, also they may camp anywhere and at the place where they are killed they are buried, lest you say that they should be treated like war dead.” There are Tannaim who state that it is forbidden to remove them; there are Tannaim who state that it is permitted to remove them. He who said that it is permitted to remove them, if they are together; he who said that it is forbidden to remove them, if they are dispersed. Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning. Rebbi Yose ben Rebbi Abun understood this from the following: Anybody who is fearful and anxious should return and sneak away from Mount Gilead. Why did they have to return sneaking? Because of the enemies. Rebbi Yose ben Rebbi Abun in the name of Rav: Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning.

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

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

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

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

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

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

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

It was stated, there are about ten cubits, the words of Rebbi Meïr; Rebbi Jehudah says, like thirteen or fourteen minus: a cubit, a half, and one cubit interspace.

In Rebbi Meïr’s opinion, double columns and single ones; in Rebbi Jehudah’s opinion double columns but no single ones.

MISHNAH: Rebbi Jehudah says, up to two bet se’ah. They said to him, two bet se’ah were said only for a garden patch and a corral. But if there was a sheep-pen, or a sheep corral, or a backyard, or a front yard, even five bet kor, even ten bet kor are permitted and it is permitted to put them arbitrarily far away on condition to add planks.

HALAKHAH: According to Rebbi Jehudah, is the well included in the measure of two [bet] se’ah? Let us hear from the following: If a well is two bet se’ah one may not go farther away than for the head and most of the body of a cow. This implies that the well is included in the measure of two [bet] se’ah.

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

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

Paragraph. “Rebbi Jehudah says, if a public road interrupts them,” etc. What is the difference between a public cistern and a private cistern? A public cistern has publicity, a private cistern has no publicity. Then even for his well! But a public well can be expected to run dry, a private well is not expected to run dry.

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

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

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

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

HALAKHAH: Paragraph. “In addition, Rebbi Jehudah ben Bava said,” etc. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, they inferred it from the courtyard of the Tabernacle: the length of the courtyard 100 cubits wide 50 by 50. 50 times 100 are 5’000. 70 by 70 are 5’000 minus 100, and we have stated “seventy cubits and a remainder.” And Samuel stated, they stated cubits and two thirds of a cubit. Seventy times two thirds and seventy times two thirds make 140 thirds each; 140 thirds and 140 thirds are 93⅓. There is missing from there 4/9 for the corner, there remain nineteen thirds minus one ninth. As we have stated, there is a slight difference which the Sages could not compute.

A corral which covers up to two bet se’ah. Rebbi Abbahu said, since it can be permitted by a caravan, if somebody threw from the public domain into it he is liable. Rebbi Samuel bar Rav Isaac asked, (not after it was permitted) [if it was chosen by] the caravan it becomes forbidden in a prohibition; therefore here is no liability for a purification sacrifice. By the same argument, an alley whose beam is higher than twenty cubits since it is qualified in the opinion of Rebbi Jehudah (more than thirteen), if somebody threw from the public domain into it would he be liable? An alley which was breached more than ten [cubits], since a breach of an alley in the opinion of Rebbi Jehudah is more than thirteen, if somebody threw from the public domain into it would he be liable?

A corral which covers up to two bet se’ah. Rebbi Abbahu said, since it can be permitted by a caravan, if somebody threw from the public domain into it he is liable. Rebbi Samuel bar Rav Isaac asked, (not after it was permitted) [if it was chosen by] the caravan it becomes forbidden in a prohibition; therefore here is no liability for a purification sacrifice. By the same argument, an alley whose beam is higher than twenty cubits since it is qualified in the opinion of Rebbi Jehudah (more than thirteen), if somebody threw from the public domain into it would he be liable? An alley which was breached more than ten [cubits], since a breach of an alley in the opinion of Rebbi Jehudah is more than thirteen, if somebody threw from the public domain into it would he be liable?

If a courtyard is open into a corral one may carry from the courtyard to the corral but not from the corral to the courtyard. Rebbi Judah from Anthodriya asked, may one carry from one corral to another corral through the courtyard? The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

If a courtyard is open into a corral one may carry from the courtyard to the corral but not from the corral to the courtyard. Rebbi Judah from Anthodriya asked, may one carry from one corral to another corral through the courtyard? The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

If a courtyard is open into a corral one may carry from the courtyard to the corral but not from the corral to the courtyard. Rebbi Judah from Anthodriya asked, may one carry from one corral to another corral through the courtyard? The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

MISHNAH: Rebbi Jehudah says, even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it. Rebbi Aqiba says, even if none of these is there one carries in it on condition that it be seventy cubits and a remainder by seventy cubits and a remainder.

HALAKHAH: The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

HALAKHAH: The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

HALAKHAH: The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.

HALAKHAH: Paragraph. “Rebbi Jehudah says, even if it only contains a cistern,” etc. It was stated, “Rebbi Eliezer says, if its length exceeds its width even by one cubit one may not carry there.” This disagrees with R. Jonathan. “Rebbi Yose says, even if its length is twice its width one carries in there,” this agrees with Rebbi Jonathan. We also have stated, “Kilaim in a quarter. Rebbi Yose says, even if its length is twice its width.”

MISHNAH: With anything one may make an eruv or participate except with water or salt. Anything may be bought with money of [Second] Tithe except water and salt. One who vows not to eat food is permitted water and salt. One may make an eruv for a nazir with wine and for an Israel with heave. Symmachos says, also with profane food for a Cohen in a bet happeras. Rebbi Jehudah says among the graves since he could be shielded and eat.

HALAKHAH: “With anything one may make an eruv or participate,” etc. Rebbi Aḥa said, this is Rebbi Eliezer’s, as we have stated there, “with anything one may make an eruv or participate except with water or salt, the words of Rebbi Eliezer.” Rebbi Yose said, it is everybody’s opinion. One makes an eruv for courtyards and participates both for courtyards and for domains. Our Mishnah is Rebbi Meïr’s, as it was stated: one may make an eruv with anything eaten raw as is; with bread, one does not make an eruv with it. Garlic and onions, in the opinion of Rebbi Meïr one does not make an eruv with them, as it was stated: Rebbi Jehudah said, it happened that Rebbi Meïr spent a Sabbath at Ardaksam; there came a person who said, I made an eruv with onions and Rebbi Meïr restricted him to his four cubits. Even though Rebbi Meïr said, with everything one may make an eruv or participate except with water or salt, on condition that it be something eaten raw as is. Arum and colocasia: in the rabbis’ opinion one does not make an eruv with.

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

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

MISHNAH: If it rolled outside the Sabbath boundary, if a pile fell on it, or it was burned or heave which became impure on Friday afternoon it is not eruv. After dark it is an eruv. If it is a matter of uncertainty, Rebbi Meïr and Rebbi Jehudah say, he is a donkey driver-camel driver. Rebbi Yose and Rebbi Simeon say that in case of doubt an eruv is qualified. Rebbi Yose said, Autolas testified in the name of five Elders that in case of a doubt an eruv is qualified.

Rebbi Meïr and Rebbi Jehudah objected to Rebbi Yose and Rebbi Simeon: If it had been eaten when it still was daylight (could it be permitted?) [would it not be forbidden?] It remains in its permitted state until it becomes known to you that it is forbidden. Rebbi Yose and Rebbi Simeon objected to Rebbi Meïr and Rebbi Jehudah: If it had been eaten after nightfall (could it be prohibited?) [would it not be permitted?] It remains in its prohibited state until it becomes known to you that it is permitted.

Rebbi Meïr and Rebbi Jehudah objected to Rebbi Yose and Rebbi Simeon: If it had been eaten when it still was daylight (could it be permitted?) [would it not be forbidden?] It remains in its permitted state until it becomes known to you that it is forbidden. Rebbi Yose and Rebbi Simeon objected to Rebbi Meïr and Rebbi Jehudah: If it had been eaten after nightfall (could it be prohibited?) [would it not be permitted?] It remains in its prohibited state until it becomes known to you that it is permitted.

Does one give him the 2’000 [cubits] to his house? Rebbi Abba bar Mamal said, one gives him. Rebbi Samuel bar Rav Isaac said, one does not give him. Rebbi Shammai said before Rebbi Yose in the name of Rebbi Aḥa: They disagree following Rebbi Meïr, but following Rebbi Jehudah everybody agrees that one gives him. The donkey driver-camel driver of Rebbi Meïr cannot be compared to the donkey driver-camel driver of Rebbi Jehudah. The donkey driver-camel driver of Rebbi Meïr cannot use his eruv since his eruv did not have the power to pull out his feet away from the people of his place; the donkey driver-camel driver of Rebbi Jehudah was thinking to pull out his feet away from the people of his place.

Does one give him the 2’000 [cubits] to his house? Rebbi Abba bar Mamal said, one gives him. Rebbi Samuel bar Rav Isaac said, one does not give him. Rebbi Shammai said before Rebbi Yose in the name of Rebbi Aḥa: They disagree following Rebbi Meïr, but following Rebbi Jehudah everybody agrees that one gives him. The donkey driver-camel driver of Rebbi Meïr cannot be compared to the donkey driver-camel driver of Rebbi Jehudah. The donkey driver-camel driver of Rebbi Meïr cannot use his eruv since his eruv did not have the power to pull out his feet away from the people of his place; the donkey driver-camel driver of Rebbi Jehudah was thinking to pull out his feet away from the people of his place.

Does one give him the 2’000 [cubits] to his house? Rebbi Abba bar Mamal said, one gives him. Rebbi Samuel bar Rav Isaac said, one does not give him. Rebbi Shammai said before Rebbi Yose in the name of Rebbi Aḥa: They disagree following Rebbi Meïr, but following Rebbi Jehudah everybody agrees that one gives him. The donkey driver-camel driver of Rebbi Meïr cannot be compared to the donkey driver-camel driver of Rebbi Jehudah. The donkey driver-camel driver of Rebbi Meïr cannot use his eruv since his eruv did not have the power to pull out his feet away from the people of his place; the donkey driver-camel driver of Rebbi Jehudah was thinking to pull out his feet away from the people of his place.

HALAKHAH: Paragraph. “A person may make his eruv conditional,” etc. So is the Mishnah: “A person can impose a condition on his ˋeruvin.” Rebbi Eleazar said, who is the Tanna of “if they came”, “if they did not come”? Rebbi Meïr! Which Rebbi Meïr? The colleagues say, Rebbi Meïr of Qiddušin. As it was stated: If somebody say to a woman: You are preliminarily married to me on condition that there will be rain. If rain fell, she is preliminarily married, otherwise she is not preliminarily married. Rebbi Meïr says, she is preliminarily married whether or not rain fell unless he doubled his condition. Everybody agrees that if he said, after rainfall, if it rained she is preliminarily married, otherwise she is not preliminarily married. (But following the rabbis she is preliminarily married whether rain fell or not.) Rebbi Yose said, it follows Rebbi Meïr in Eruvin, as we have stated there: “If it is a matter of uncertainty„ Rebbi Meïr and Rebbi Jehudah say, he is a donkey driver-camel driver.” Rebbi Yose said, Rebbi Meïr said this only as a restriction. Rebbi Mana said, that is correct. He cannot acquire his ˋeruv since he is not able to enjoy it. [Why not] like the people of his place? If he had decided to leave his place. And here, she is not preliminarily married to the first, since no rain came. She is not preliminarily married to the second, since the first did not double his condition. Rebbi Ḥaggai asked before Rebbi Yose: Is this “if” not a reaction? He answered, there is a difference since the land was in their hand and he wanted to take it away from them.

Rebbi Jehudah ben Shalom, Rebbi Jehudah bar Pazy in the name of Rebbi Joḥanan. They formulated the symphon according to Rebbi Meïr in Qiddušin. Rebbi Jeremiah: Rebbi Ḥananiah, the colleague of the rabbis, asked: Why does it have to follow Rebbi Meïr but not also the rabbis? Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” Why can he not say “on condition” but not double his stipulation? If he did not double his stipulation, could this eliminate the preliminary marriage? Rebbi Yose ben Rebbi Abun said, everywhere Rebbi Meïr holds that from “no” you infer “yes”, except here? Rebbi Mattaniah said, one is more restrictive in matters of incest and adultery.

Rebbi Jehudah ben Shalom, Rebbi Jehudah bar Pazy in the name of Rebbi Joḥanan. They formulated the symphon according to Rebbi Meïr in Qiddušin. Rebbi Jeremiah: Rebbi Ḥananiah, the colleague of the rabbis, asked: Why does it have to follow Rebbi Meïr but not also the rabbis? Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: The following is the contract text: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A and definitively marry you by day B. If that day should pass without me having taken you in, I shall have no claim on you.” Why can he not say “on condition” but not double his stipulation? If he did not double his stipulation, could this eliminate the preliminary marriage? Rebbi Yose ben Rebbi Abun said, everywhere Rebbi Meïr holds that from “no” you infer “yes”, except here? Rebbi Mattaniah said, one is more restrictive in matters of incest and adultery.

MISHNAH: If a Sage comes from the East my eruv shall be to the East, if he comes from the West my eruv shall be to the West, on both sides I shall be able to go where I want, if they come from neither side I shall be like the people of my village. Rebbi Jehudah says, if one of them was his teacher he has to go to his teacher, if both were his teachers he may go to where he wants.