mishnah

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 does not stuff a camel, nor force-feed, but puts food in its mouth. One does not stuff calves but gives food into their mouths. One hand-feeds chickens and adds water to bran but does not give water to bees and pigeons of the dovecote, but gives to geese and chicken and for Herodes pigeons.

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: One dissolves vows on the Sabbath and one may ask about vows if it is a need for the Sabbath. One plugs the skylight and measures a rag and a miqweh. It happened in the days of Rebbi Ṣadoq’s father and in the days of Abba Shaul ben Botnit, that they plugged the skylight with a jar and tied a dish to bast to know whether a barrel had a hand-breadth width opening or not. From their words we infer that one plugs, and measures, and ties on the Sabbath.

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.

MISHNAH: The legitimization of an alley: the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam; Rebbi Eliezer says, two laths. A student said before Rebbi Aqiba in the name of Rebbi Ismael that the Houses of Shammai and Hillel did not disagree about an alley which is less that four [cubits wide] that it is [permitted] either by lath or by beam; about what did they disagree? About one wider than four [cubits] up to ten where the House of Shammai say by lath and beam; but the House of Hillel say, either by lath or by beam. Rebbi Aqiba said, they disagree in both cases.

MISHNAH: The beam about which they spoke must be wide enough to carry a tile which is half a brick of three hand-breadths; therefore it is sufficient for a beam to be one hand-breadth wide to accept the tile lengthwise.

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

MISHNAH: If it was made of straw or reeds, one considers it as if of metal, curved as if it were straight; round one considers it as if square. If its circumference is three hand-breadths its width is one hand-breadth.

MISHNAH: The laths about which they spoke, their height ten hand-breadths, their width and thickness arbitrarily small; Rebbi Yose said, their width three hand-breadths.

HALAKHAH: “The laths about which they spoke,” etc. The Mishnah if they were distant from the wall. But if they were leaning against the wall even Rebbi Yose will agree. And it was stated thus: If one made laths for an alley, if they are less than three [hand-breadths] from the ground or they were within three [hand-breadths] from the wall, it is permitted. Three only if what is standing be more than the empty space.

[Rebbi] Aḥa told him, so says Rebbi Simeon ben Laqish: One does not use as support any Mishnah which is not accepted by a group. Rebbi Yose said, it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose ben Rebbi Bun said, even you have to say that it follows him who said, a courtyard becomes permitted by two planks on condition that there be a plank of four hand-breadths on either side. (Rav) [Rebbi Mar] Uqba in the name of the rabbis there: They are considered only for the large one but are not considered for the small one.

Rebbi Ulla said, the Mishnah is from three to four [hand-breadths]. Less than three even more than ten [cubits] is permitted, four even less than ten [cubits] is prohibited. Where do we hold? From three to four.

MISHNAH: One may use anything for laths, even living things; Rebbi Meїr forbids this. And it makes impure because of a cover stone, but Rebbi Meїr declares it pure. One writes on it divorce documents but Rebbi Yose the Galilean disqualifies.

MISHNAH: If a caravan rested in an area of difficult access which they surrounded by the implements of animals one may move things inside on condition that the fence be ten hand-breadths high and the openings not be more than the built-up part. Any opening up to ten cubits is permitted since it is like a door; more than that is forbidden.

MISHNAH: One may surround by three ropes, one higher than the other, on condition that the distance between one rope and the next be less than three hand-breadths and the measure and their thickness be more than a hand-breadth so that together it be more than ten hand-breadths.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

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 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.

Rav Jeremiah in the name of Rav: They permitted planks for wells only for pilgrims. Rav Abin said, at the time of pilgrimage. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Because of the pilgrims. Rebbi Ezra said before Rebbi Mana, the Mishnah implies that one makes planks for wells in the present time. But did we not state, “one fills from the cistern of the diaspora with a wheel on the Sabbath, from the large cistern, etc.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted. Rebbi Eudaimon from Haifa instructed in Haifa, Rebbi Jeremiah instructed in Ḥelef about planks for wells in the present time.

MISHNAH: It is permitted to make them close to the well on condition that the head and most of the cow be inside when she drinks. It is permitted to put them arbitrarily far away on condition to add planks.

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.

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.

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

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.

MISHNAH: Rebbi Eliezer says, if its length exceeds its width even by one cubit one may not carry there. Rebbi Yose says, even if its length is twice its width one carries in there.

MISHNAH: Rebbi Illai said, I heard from Rebbi Eliezer: Even if it is a bet kor, and I also heard from him that if one of the dwellers in a courtyard had forgotten to make an eruv he is forbidden to bring into or bring out of his house but to others it is permitted. I also heard from him that one may satisfy one’s obligation on Passover with white stone-crop. I asked around among all his students to find support but did not find any.

HALAKHAH: Paragraph. “Rebbi Illai said, I heard from Rebbi Eliezer:” Rebbi Abbahu in the name of Rebbi Eleazar, this Mishnah is about two bet seah collected from the bet kor.

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.

Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? If one said, a qonam that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.

Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? If one said, a qonam that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.

“One may make an eruv for a nazir with wine” for another person may drink it. “And for an Israel with heave,” for a Cohen may eat it. For a Cohen in a bet happeras? The Mishnah follows the House of Shammai, for the House of Shammai say that one may not make an eruv for a person unless his personal vessels may be there. Symmachos follows the House of Shammai as we have stated: “Symmachos says, also with profane food for a Cohen in a bet happeras.” Then also between the graves? He might transgress a rabbinic prohibition and eat there. For he could enter on a bench, in a box or a chest, make a hole less than a hand-breadth [wide], stick a spindle or a splinter into it, and eat it.

MISHNAH: One may make an eruv with demay, and with First Tithe from which heave has been taken, and Second Tithe or dedicated [food] which was redeemed; Cohanim with ḥallah and with heave. But not with ṭevel, nor with First Tithe from which heave was not taken, and Second Tithe or dedicated [food] which was not redeemed. If somebody sends his eruv through a deaf-and-dumb or insane person, or a minor, or by somebody who does not accept eruvin, it is not an eruv. If he told a third person to receive it from him it is an eruv.

HALAKHAH: Paragraph. “One may make an eruv with demay, and with First Tithe.” Rebbi Jacob the Southerner asked, is our Mishnah not following the House of Shammai? As we have stated, “of demay, the House of Shammai declare invalid but the House of Hillel declare valid. Of Second Tithe in Jerusalem one should not take but if he took it is valid.”

MISHNAH: If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv. If he put it in a cistern even 100 cubits deep it is an eruv. 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. If he put it into a tower it is an eruv even if the key was lost. Rebbi Eliezer said, if it is not known that the key is in its place it is no eruv.

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.

MISHNAH: A person may make his eruv conditional and say, if Gentiles come from the East my eruv shall be in the West, but if they come from the West my eruv shall be in the East, if they come from 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.

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.

So is the Mishnah: If Gentiles come from both sides, if Gentiles do not come from either side. “If Gentiles come from the East my eruv shall be in the West.” Some Tannaim state, to the East. He who says to the East, about these officers, he who says to the West, about these Romans.

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.

MISHNAH: Rebbi Eliezer says, if a holiday is next to a Sabbath either before or after, a person may make two eruvin and say: my first eruv shall be to the East and the second to the West, the first to the West and the second to the East, my first eruv but on the second like the people of my town. My eruv for the first [day], but the second like the people of my town; the second [day], but the first like the people of my town.. But the Sages say, either one makes an eruv to one side or one does not make an eruv at all; one makes an eruv for both days or one does not make an eruv at all. What should he do? He brings it on the first day, stays there when it gets dark, takes it and goes home, On the second day he brings it, stays there when it gets dark, eats it and goes home. It turns out that he profits from his going and his eruv. If it is eaten on the first day, it is an eruv for the first but is not an eruv for the second. Rebbi Eliezer told them, you agree with me that they are two kinds if sanctities.

HALAKHAH: “Rebbi Eliezer says,” etc. “But the Sages say, either one makes an eruv to one side.” So is the Mishnah: Either one makes an eruv to one side for two days or one does not make an eruv at all. Rebbi Eliezer agrees that one cannot make an eruv for half a day in the South and one for half a day in the North, for half a day in the South and one for half a day (in the North) for the people of his place. They told him, just as you did not split the day for us, so do not split two days for us. They agree that he should not put them in a basket. Rebbi Abba said, that he should not forget and eat it. If he did put it into a basket, he should bring the basket there. If he eats one of them he is a donkey driver-camel driver.

There we have stated: “A flask which had been immersed on the same day and [they filled it] from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe. If he said this is eruv, he did not say anything.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba] asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’] opinion did he not acquire? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath. “Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”

MISHNAH: Rebbi Jehudah said, if a person was afraid that the New Year’s Day might be complemented, he makes two eruvin and says, my first eruv should be to the East and the second to the West, the first to the West and the second to the East, my eruv for the first day and on the second like the people of my village, for the second day but the first day like the people of my village. But the Sages did not agree with him.

MISHNAH: In addition, Rebbi Jehudah says that a person may stipulate about a basket on the first day and eat from it on the second; similarly an egg which was laid on the first may be eaten on the second; but the Sages did not agree with him.

MISHNAH: Rebbi Dosa ben Hyrkanos said, the reader on New Year’s Day says “save us, Eternal, our God, on this Day of the New Moon, whether it be today or tomorrow.” The next day he says, “whether it be today or was yesterday”; but the Sages did not agree with him.

MISHNAH: If somebody was taken out by Gentiles or an evil spirit he only has four cubits. If they brought him back it is as if he had not left. If they conducted him to another town or put him into a sheep-pen, or a sheep corral, Rabban Gamliel and Rebbi Eleazar ben Azariah say he may walk its entirety; Rebbi Joshua and Rebbi Aqiba say, he only has four cubits. It happened that they came from Brundisium when the ship went out to sea; Rabban Gamliel and Rebbi Eleazar ben Azariah walked its entirety; Rebbi Joshua and Rebbi Aqiba did not stir out of their four cubits, for they wanted to be strict with themselves.

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

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

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

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

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

MISHNAH: Somebody who sat down on the road; when he gets up, behold, he is close to a town: since it was not his intention he may not enter, the words of Rebbi Meïr. Rebbi Jehudah says, he may enter. Rebbi Jehudah said, it happened that Rebbi Tarphon entered without intention.

MISHNAH: If somebody slept on the road and did not realize that night fell he has 2’000 cubits in every direction, the words of Rebbi Joḥanan ben Nuri, but the Sages say, he only has four cubits. Rebbi Eleazar says, he is in the center; Rebbi Jehudah says, in any direction which he chooses. Rebbi Jehudah agrees that if he selected one he cannot retract it.

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

MISHNAH: If somebody was on the road and afraid lest it get dark but he knew of a tree or a wall and says, “my Sabbath rest shall be under it,” he did not say anything. “My Sabbath rest in its roots”, he walks from the place of his feet to the roots 2’000 cubits and from the roots to his house 2’000 cubits; it turns out that he may walk 4’000 cubits after nightfall. If he does not know or is not conversant with practice and said, my Sabbath rest shall be at my place, his place empowers him 2’000 cubits in every direction, circular according to Rebbi Ḥanania ben Antigonos. But the Sages say square like a square table, that he gain the corners.

MISHNAH: That is what they said, the poor person makes an eruv with his feet. Rebbi Meïr says, we only have the poor. Rebbi Jehudah says, both poor and rich; they said that one makes an eruv with bread, only to make it easy for the rich that he does not have to go out and make the eruv with his feet.

MISHNAH: If somebody started to go to another town for which one makes an eruv but another person intercepted him, he is permitted to go but the remainder of the town is forbidden, the words of Rebbi Jehudah. Rebbi Meïr says, anybody who could have made an eruv but did not make the eruv is a donkey driver-camel driver.

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

MISHNAH: How does one complete towns? A house is recessed, a house is protruding, a superstructure is recessed, a superstructure is protruding. If there were walls of ruins ten hand-breadths high or bridges or mausoleums containing dwellings they extend the measure correspondingly and one makes it like a rectangular table, in order to include the corners.

MISHNAH: One gives a fore-court to the city, the words of Rebbi Meïr; but the Sages say that a fore-court was mentioned only between two villages, if each of them has seventy cubits and a remainder, the fore-courts of both make it one. Similarly three villages forming a triangle, if between the two outer ones there are 141⅓ [cubits], the middle one makes all three to be one.

HALAKHAH: Paragraph. “One gives a fore-court to the city,” etc. Rav Ḥuna in the name of [Rav]: Rebbi Meïr and the rabbis explain the same verse. Rebbi Meïr explained: From the city wall, why does the verse say, outwards? From here that one gives a fore-court to the city. The rabbis explained, outwards, why does the verse say, from the city wall? From that one does (not) give a fore-court to the city. Does this not mean that one gives a fore-court to the city? Rebbi Jacob bar Aḥa, Rebbi Abuna, Rebbi Naḥum in the name of Rebbi Samuel bar Abba, the Mishnah is finished.

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

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

MISHNAH: A village which is the property of one person and becomes owned by many can have one eruv in its entirety; but for one of multiple ownership which became one of single ownership one does not make an eruv in its entirety unless one leaves outside [a part] like the town Ḥadašah in Jehudah which has 50 inhabitants, the words of Rebbi Jehudah. Rebbi Simeon says, three courtyards of two houses each.

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

MISHNAH: The people of a large town walk through all of a small town; the people of a small town walk through all of a large town. How is that? If somebody lived in a large town and put his eruv in a small town, or in a small town and put his eruv in a large town, he walks through all of it and outside of it 2’000 cubits. But Rebbi Aqiba says, he only has 2’000 cubits from the place of his eruv.

HALAKHAH: Paragraph. “The people of a large town walk through all of a small town,” etc. So is the Mishnah: “The people of a large town walk through all of a small town, the people of a small town do not walk through all of a large town. How is that?” There is no “how is that”.

MISHNAH: Rebbi Aqiba told them, do you not agree with me about one who puts his eruv at the mouth of a cave that he only has 2’000 cubits from the place of his eruv? They told him, when is this? If there are no dwellers in it, but if it is inhabited he walks through all of it and outside 2’000 cubits. It turns out that the interior is easier than its top. But for one who measures about whom they talked one gives 2’000 cubits even if his measure reaches its limit inside the cave.

MISHNAH: If someone dwells with a Non-Jew in a courtyard or with one who rejects the notion of eruv, that one makes it forbidden for him. Rebbi Eliezer ben Jacob says that he never forbids unless there are two Jews who mutually forbid.

MISHNAH: Rabban Gamliel said, if happened that a Sadducee was dwelling with us in the alley in Jerusalem and my father told us be quick and bring all the vessels into the alley before he can bring out and forbid for you. Rebbi Jehudah says it in another formulation, be quick and work in the alley before he can bring out and forbid for you.

MISHNAH: In a courtyard where one dweller forgot to make an eruv, his house is forbidden for him and them to bring anything in or take out, but theirs are permitted for them and him. If they ceded their rights to him, he is permitted but they are forbidden. If there were two they forbid one another since a single individual cedes rights and accepts rights but two may cede rights but cannot accept rights.

HALAKHAH: Paragraph. “In a courtyard where one dweller forgot to make an eruv,” etc. “But theirs are permitted for them and him.” Because he ceded his rights. May this be repeated cyclically? The students of Rav in the name of Rav: it may be repeated cyclically. Samuel said, it may not be repeated cyclically. The Mishnah disagrees with Samuel: “theirs are permitted for them and him.” Because he ceded his rights. But did we not state: “If they ceded their rights to him, he is permitted but they are forbidden”? He explains it that the Mishnah treats different cases.

HALAKHAH: Paragraph. “In a courtyard where one dweller forgot to make an eruv,” etc. “But theirs are permitted for them and him.” Because he ceded his rights. May this be repeated cyclically? The students of Rav in the name of Rav: it may be repeated cyclically. Samuel said, it may not be repeated cyclically. The Mishnah disagrees with Samuel: “theirs are permitted for them and him.” Because he ceded his rights. But did we not state: “If they ceded their rights to him, he is permitted but they are forbidden”? He explains it that the Mishnah treats different cases.

MISHNAH: When may one start giving away rights? The House of Shammai say, as long as it is daylight, but the House of Hillel say, when it gets dark. If somebody gave away his rights and then brought out, whether in error or intentionally, he forbids, the words of Rebbi Meïr. Rebbi Jehudah says, intentionally he forbids, in error he does not forbid.

HALAKHAH: Paragraph. “When may one start giving away rights? The House of Shammai say,” etc. “When may one start giving away rights?” Is the Mishnah so: “When may one start ceding rights? The House of Shammai say as long as it is daylight, but the House of Hillel say, when it gets dark”? So is the Mishnah: The House of (Shammai) [Hillel] say, when it gets dark; because otherwise it would be of the leniencies of the House of Shammai and the strictures of the House of Hillel.

HALAKHAH: Paragraph. “When may one start giving away rights? The House of Shammai say,” etc. “When may one start giving away rights?” Is the Mishnah so: “When may one start ceding rights? The House of Shammai say as long as it is daylight, but the House of Hillel say, when it gets dark”? So is the Mishnah: The House of (Shammai) [Hillel] say, when it gets dark; because otherwise it would be of the leniencies of the House of Shammai and the strictures of the House of Hillel.

“If somebody gave away his rights and then brought out.” So is the Mishnah: If somebody ceded his rights, “whether in error or intentionally, he forbids.” So is the Mishnah: He does not forbid.

“If somebody gave away his rights and then brought out.” So is the Mishnah: If somebody ceded his rights, “whether in error or intentionally, he forbids.” So is the Mishnah: He does not forbid.

MISHNAH: If the owner of a house participated with several neighbors with wine, they do not need to make an eruv. If with wine with one but oil with the other they need to make an eruv. Rebbi Simeon says neither of them has to make an eruv.

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

MISHNAH: Five groups who rested in one big hall during the Sabbath, the House of Shammai say, a separate eruv for each of them, but the House of Hillel say, one eruv for all of them; however they agree that if some of them stayed for the Sabbath in separate rooms or on a second floor that each group needs a separate eruv.

MISHNAH: Brothers sharing property who were eating at their father’s table but sleeping in their own houses need an eruv for each of them. Therefore if one of them forgot and did not make an eruv he is deemed to have ceded his rights. When? If they all bring their eruvin to one place but if the eruv came to them, or there were no other dwellers with them, they do not need an eruv.

HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread. The Mishnah disagrees with Samuel, “Brothers who were eating”. Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv. Samuel said, he and his sons and the people of his house make an eruv with one loaf. Does he disagree? There he says, at the place of their bread, and here he says so? He explains it if two persons were partners in it. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated: “Even if it was baked from a se’ah and was sliced one may not use it for eruv”, and you are saying so? He explains it if two persons were partners in it.

HALAKHAH: Paragraph. “Brothers sharing property who were eating at their father’s table,” etc. Where is the main dwelling? Rebbi Jonah said, Rav and Samuel disagreed. One said, at the place of their bread, but the other said, at the place of sleeping. We did not know who said what but since Samuel said, higher than ten [hand-breadths] is rabbinically forbidden, he must say, at the place of their bread. The Mishnah disagrees with Samuel, “Brothers who were eating”. Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah is if they are sustained by their father. In any case, are they not partners in what they are eating? Rebbi Abba said, Rebbi Samuel explained to me that their father gives them property rights only for what they are eating. Then even if the eruv does not come to them? They treated it as a house where they deposited the eruv. Samuel said, he and his sons and the people of his house make an eruv with one loaf. Does he disagree? There he says, at the place of their bread, and here he says so? He explains it if two persons were partners in it. This is similar to what Rebbi Aḥawa bar Rebbi Ze`ira said, one may make an eruv with half a loaf. But we have stated: “Even if it was baked from a se’ah and was sliced one may not use it for eruv”, and you are saying so? He explains it if two persons were partners in it.

There, we did state: “One puts an eruv in an old house, for communal peace”. Rebbi Abun said, the Mishnah speaks of a prior dweller.

MISHNAH: Five courtyards were open to one another and open to an alley. If they made eruvin in the courtyards but did not participate in the alley, they are permitted in the courtyards and forbidden the alley, but if they participated in the alley the are permitted both here and there. If they made eruvin for the courtyards and participated in the alley and one of the dwellers in a courtyard forgot and did not make an eruv all parties are permitted; if he dwelt in the alley and did not participate, they are permitted in the courtyards but forbidden in the alley since the relationship of alley to courtyards is like the one of courtyards to houses.

“If the courtyards made eruvin but did not participate in the alley.” The Mishnah is Rebbi Meïr’s since Rebbi Meïr said, by an eruv and by participation. Everybody follows Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr. In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan and in the name of Rebbi Eleazar: Even though Rebbi Meïr says that he may cede rights he agrees that if one of them forgot and did not contribute to the eruv, that he may rely on his participation. Who holds “by an eruv and by participation,” not Rebbi Meïr? Since Rebbi Meïr said, by an eruv and by participation. He told him, why do you make us forget the practices of eruvin? Rebbi Aḥa, Rebbi Ila; it should be like one of them. For one of them said, maybe he comes to a courtyard which does not need participation. Which is a courtyard which does not need participation? That is the customary courtyard. He sees them preparing an eruv but not participating. Then he will infer to say that maybe an eruv is valid without participation? But no eruv is valid without participation. And the other one will say, maybe he comes to a courtyard which already participated. He sees them preparing an eruv but not participating. Then he will neither make an eruv nor participate.

MISHNAH: Two courtyards, one inside the other. If for the inner one they made an eruv but not the outer one, the inner one is permitted and the outer one forbidden. If the outer one but not the inner one, both are forbidden. If both made separate eruvin, both are permitted separately; Rebbi Aqiba forbids the outer one since the right of access makes it forbidden but the Sages say the right of access does not make it forbidden.

MISHNAH: If one of the outer courtyard forgot and did not make the eruv, the inner one is permitted and the outer one forbidden. If of the inner one, both are forbidden. If they deposited they eruvin at one place and one of them forgot, whether from the inner or the outer one, both are forbidden but if they belonged to single individuals they do not have to make an eruv.

MISHNAH: If a window between two courtyards is four-by-four [hand-breadths] within ten [hand-breadths], one makes two eruvin but if they wish they make one eruv. If less than four-by-four [hand-breadths] or higher than ten [hand-breadths], one makes two eruvin and cannot make one eruv.

MISHNAH: If a wall between two courtyards is ten [hand-breadths] high and four wide, one makes two eruvin and cannot make one eruv. If produce was lying on top of it, both partiess may climb up and eat them; only they may not take them down. If a wall was torn down up to ten cubits, one makes two eruvin but if they wish they make one eruv. More than this, one makes one eruv but may not make two.

MISHNAH: If a ditch between two courtyards is ten [hand-breadths] deep and four wide, one makes two eruvin but cannot make one eruv even if it is full of straw or provender. If it is full of dust or pebbles, one makes one eruv but cannot make two eruvin.

HALAKHAH: Paragraph. Therefore straw to be disregarded cannot be disregarded. Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

MISHNAH: If one put a plank of any kind over it which is four [hand-breadths] wide, or two balconies one opposite the other, one makes two eruvin but if they wish they make one eruv. Less than this, one makes two eruvin but cannot make one eruv.

MISHNAH: If a straw-heap between two courtyards is ten [hand-breadths] high, one makes two eruvin but cannot make one eruv. Each feeds from his side. If the straw became less than ten [hand-breadths] high, one makes one eruv but cannot make two eruvin.

HALAKHAH: Paragraph. Rebbi Eleazar said, so is the Mishnah: “Each fills his pail and feeds from his side.” Rebbi Ḥaggai said, when we were sitting before Menaḥem we used to say, lest you say that he is not like one taking down tents but one who supports tents, for if the straw was flattened he supports it by his pail. Rav Hoshaia asked: What if he used a sheet and supported it by a chair? It is meant here temporarily, but it is meant there for permanence.

MISHNAH: How may one participate in an alley? One puts down an amphora and says, this shall be for all dwellers in the alley, and transfers rights through his adult son or daughter or his male or female Hebrew slave or through his wife. But he cannot transfer rights through his minor son or daughter or his Canaanite male or female slave because their hand is like his own.