planks

And he built the walls of the house within with boards of cedar, both the floor of the house, and the walls of the ceiling: and he covered them on the inside with wood, and covered the floor of the house with planks of fir.

And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.

And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.

The planks of the deck above them blocked out the light and shut out the day on every side, so that they might be treated like traitors during the whole voyage.

And Joseph fled away upon a little boat, and we were all divided upon nine planks, and Levi and Judah were together.

Of planks strong and impervious to the wet.

Give ye to me each of you ten didrachmas, and I will give them to a carpenter so that he will make haste to prepare for me good planks of wood--now because of his love of money he will fasten them together very quickly--of the height, and breadth, and length and size of our Lady [Zion].

Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order to hinder any persons from drawing water, but that there may be no danger of falling into them. But if any one's beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing.

Now for the Romans, they expected that they should be fought in the morning, when, accordingly, they put on their armor, and laid bridges of planks upon their ladders from their banks, to make an assault upon the fortress, which they did; but saw nobody as an enemy, but a terrible solitude on every side, with a fire within the place, as well as a perfect silence. So they were at a loss to guess at what had happened. At length they made a shout, as if it had been at a blow given by the battering ram, to try whether they could bring any one out that was within; the women heard this noise, and came out of their under-ground cavern, and informed the Romans what had been done, as it was done; and the second of them clearly described all both what was said and what was done, and this manner of it; yet did they not easily give their attention to such a desperate undertaking, and did not believe it could be as they said; they also attempted to put the fire out, and quickly cutting themselves a way through it, they came within the palace, and so met with the multitude of the slain, but could take no pleasure in the fact, though it were done to their enemies. Nor could they do other than wonder at the courage of their resolution, and the immovable contempt of death which so great a number of them had shown, when they went through with such an action as that was.

They may make skhakh out of wooden planks, the words of Rabbi Judah. Rabbi Meir forbids. If one places on top of [the sukkah] a plank four handbreadths wide, it is valid provided that he does not sleep under it.

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

If a man sold a bath house, he has not sold the planks or the benches or the curtains. But if he had said: “It and all that is in it”, all these are sold also. In neither case has he sold the water containers or the stores of wood.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Mishnah: “What the people of Tiberias did,” etc. Originally they closed the conduit on Friday and they entered and bathed on the Sabbath. They were suspected of filling it with wood on Friday so it would burn continuously on the Sabbath; they forbade them bathing and permitted sweating. They were suspected of coming and bathing but saying “we were sweating.” They forbade bathing and sweating to them. If there were there two basins, one of sweet water and one of salt water. They were suspected of uncovering the planks and bathing in sweet water but saying, “we did bathe in salt water;” they forbade them everything. When they were fenced in they continuously permitted them more until they permitted them water in a cave and the hot springs of Tiberias, but they did not permit bringing towels. Who permitted the bringing of linen cloths? Rebbi Ḥanina ben Aqabia, as it was stated: Rebbi Ḥanina ben Aqabia permitted three things. He permitted seaweed, he permitted the balcony, and he permitted bringing linen cloths.

4. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He will bring them into the Land, it is as if it were permanent. This implies, a temporary building is a building. This implies, even from the side. This implies even if was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone that he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks and one who put up adobe walls is liable because of building.

HALAKHAH: 2. Rav said, here there is no “not liable” but “permitted”. In Rav’s opinion, higher than ten [hand-breadths] is permitted. In Samuel’s opinion, higher than ten [hand-breadths] is forbidden. Rebbi Ila in the name of Rebbi Simeon ben Laqish: on condition that the public domain surround it from all sides. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even from one side. From these carts. Were the carts not higher than ten [hand-breadths]? Rebbi Aḥa in the name of Rebbi Maisha: only by two persons. Everywhere you are saying, two persons acting together are not liable, but here you are saying, two persons acting together are liable. There is a difference, because this was the office of the Levites in the Tent of Meeting. What was the office of the Levites in the Tent of Meeting? Two carts one parallel to the other in the public domain. They were handing the planks from one to the other but not throwing. Bar Qappara stated, not to treat the planks with contempt.

HALAKHAH: 2. Rav said, here there is no “not liable” but “permitted”. In Rav’s opinion, higher than ten [hand-breadths] is permitted. In Samuel’s opinion, higher than ten [hand-breadths] is forbidden. Rebbi Ila in the name of Rebbi Simeon ben Laqish: on condition that the public domain surround it from all sides. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even from one side. From these carts. Were the carts not higher than ten [hand-breadths]? Rebbi Aḥa in the name of Rebbi Maisha: only by two persons. Everywhere you are saying, two persons acting together are not liable, but here you are saying, two persons acting together are liable. There is a difference, because this was the office of the Levites in the Tent of Meeting. What was the office of the Levites in the Tent of Meeting? Two carts one parallel to the other in the public domain. They were handing the planks from one to the other but not throwing. Bar Qappara stated, not to treat the planks with contempt.

HALAKHAH: “How much would a builder build to become liable,” etc. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He would bring them into the Land, it is as if it were permanent. This implies, even from the side. This implies even if it was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks or one who put up adobe walls is liable because of building.

MISHNAH: One who writes two letters is liable, whether with his right hand, or with his left hand, whether of one denomination or of two denominations, whether two signs of any language. Rebbi Yose said, two letters create liability only as signs since they were making signs on the planks to know which belongs to which. Rebbi Jehudah said, we find a short name from a long name, Sem from Simeon, Noah fron Naḥor, Dan from Daniel, Gad from Gadiel.

Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were formulated before implements were permitted. One may not move planks of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

Rebbi Zeˋira said, by what can a courtyard become permitted? It was found stated, with one plank, the words of Rebbi, but the Sages say, with two planks. Rav Jeremiah in the name of Rebbi Ḥiyya, practice follows him who said, by two planks on condition that there be a plank of four hand-breadths on each side. Rebbi Yose in the name of Rebbi Joḥanan, practice follows him who said, by two planks, but I am saying, by one plank. On condition that there be a plank of four hand-breadths on each side? But there are only planks of three hand-breadths on each side, and what he said in the name of Rebbi Joḥanan, a plank of any thickness on each side.

Rebbi Zeˋira, Rav Huna in the name of Rav: An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel heard this from him and exerted himself after him 40 times. The rabbis of Caesarea do not say so but rather that Samuel asked Rav, by how much must their length exceed their width? He responded and told him, anything. For this he exerted himself after him 40 times, for one might need Rav and not find him.

There we have stated: “Because the relation of the alley to courtyards is like that of a courtyard to houses.” How many courtyards must there be for an alley? Rav and Samuel both are saying, there cannot be less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even one courtyard on each side. Rebbi Aha, Rebbi Ḥinena in the name of Rebbi Joḥanan said, even a courtyard on one side and a house on the other side, a house on one side and a store on the other side. Rav Naḥman bar Jacob (asked) [in the name of Rebbi Joḥanan]: An alley cannot have less than two courtyards, a courtyard cannot have less than two houses. An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must its length exceed its width? He told him, anything. The dwellers of the Land of Israel make theirs square. If five alleys open into one alley. Whether what is standing is more than what is breached or what is breached is more than what is standing, it does not need a beam, if they are distant four cubits.

[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] 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.

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.

HALAKHAH: “One makes planks for wells,” etc. Since what is breached is more than what is standing he makes double columns but not simple ones, which proves by itself that it is because of access to the well. Rebbi Zeˋira in the name of Rebbi Eleazar: You are reaching here what are the limits of domains of the Sabbath, for if he did so at (one) place and then threw there four cubits in the public domain he would be liable. Rebbi Yose said, since you were lenient with him about what is breached may be more than what is standing, you are strict with him in another matter since everywhere else one makes a plank of four hand-breadths but here he makes a plank of six hand-breadths.

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.

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.

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.

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].

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

Rebbi Yose ben Rebbi Abun said, they permitted the planks of wells only to draw water. If water came on the Sabbath, the Sabbath already came with prohibition. If the well dried out, the Sabbath already came with permission. Rebbi Jonah said that Rebbi Nasa asked, may one carry between the planks? We should say that if there are four hand-breadths between one and the other it is like a prohibited threshold, otherwise like a permitted threshold, permitted for both domains; only one should not exchange.

Rebbi Yose ben Rebbi Abun said, they permitted the planks of wells only to draw water. If water came on the Sabbath, the Sabbath already came with prohibition. If the well dried out, the Sabbath already came with permission. Rebbi Jonah said that Rebbi Nasa asked, may one carry between the planks? We should say that if there are four hand-breadths between one and the other it is like a prohibited threshold, otherwise like a permitted threshold, permitted for both domains; only one should not exchange.

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.

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.

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.

How many courtyards must be in an alley? Rav and Samuel both say no less than two. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Even a courtyard on one side and a house on the other, a house on one side and a store on the other. Rav Naḥman bar Jacob asked: An alley has no less than two courtyards, does a courtyard have no less than two houses? An alley whose length and width are equal is not permitted by lath or beam but by planks like a courtyard. Samuel asked Rav, by how much must their length exceed their width? He told him, anything. The dwellers in the Land of Israel make them square.

HALAKHAH: Paragraph. Why do I need “on both sides”? Even on one side! Does this not follow Rav, as Rav said, a courtyard becomes permitted by two planks? Rebbi Samuel in the name of Rebbi Zeˋira: It is a disagreement. He who says there by one plank, here also by one plank; he who says there by two planks, here also by two planks. If it became breached in the middle it is permitted; Samuel said it is forbidden. Rebbi Zeˋira said, if that of Samuel is not what he learned, it is difficult. If one entire side was breached? Rebbi Yose ben Rebbi Abun said, that is [the case of] the porch; if it were a porch, would it not be permitted?

HALAKHAH: Paragraph. Why do I need “on both sides”? Even on one side! Does this not follow Rav, as Rav said, a courtyard becomes permitted by two planks? Rebbi Samuel in the name of Rebbi Zeˋira: It is a disagreement. He who says there by one plank, here also by one plank; he who says there by two planks, here also by two planks. If it became breached in the middle it is permitted; Samuel said it is forbidden. Rebbi Zeˋira said, if that of Samuel is not what he learned, it is difficult. If one entire side was breached? Rebbi Yose ben Rebbi Abun said, that is [the case of] the porch; if it were a porch, would it not be permitted?

HALAKHAH: Paragraph. Why do I need “on both sides”? Even on one side! Does this not follow Rav, as Rav said, a courtyard becomes permitted by two planks? Rebbi Samuel in the name of Rebbi Zeˋira: It is a disagreement. He who says there by one plank, here also by one plank; he who says there by two planks, here also by two planks. If it became breached in the middle it is permitted; Samuel said it is forbidden. Rebbi Zeˋira said, if that of Samuel is not what he learned, it is difficult. If one entire side was breached? Rebbi Yose ben Rebbi Abun said, that is [the case of] the porch; if it were a porch, would it not be permitted?

Rebbi Jehudah bar Ilay stated: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabrum and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing. [What is the reason? Do anoint him, for this one is it, this one needs anointing but his son does not need anointing.] But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future; that is what is written, a holy anointing oil will this be for Me, for all your generations.

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put (the one of wood inside one of gold and) one of gold inside the one of wood, [and the one of wood inside the other one of gold] and covered it, as is written: You shall cover it with pure gold inside and out. Why does the verse say, you shall cover it? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it, as is written: You shall cover it with pure gold inside and out. Why does the verse say, you shall cover it? Rebbi Phineas said, also between the planks.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

MISHNAH: One may use planks as roofing, the words of Rebbi Jehudah, but Rebbi Meïr forbids. If he put there a plank four hand-breadths wide it is qualified on condition that he not sleep under it.

Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo, but an other verse says, she brought him to the Eternal’s House at Shilo. How is this? A stone house below and the gobelins on top, and this was “rest.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns. Its poles were visible inside like stars in the sky.

MISHNAH: Similarly, if his wine was in the cistern and mourning or an emergency happened to him, or he was mislead, he may stir and treat and plug normally, the words of Rebbi Yose. Rebbi Jehudah says, he makes planks for it so it should not turn into vinegar.

The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.” “That will be for Me for your generations.” It was stated, Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this be for Me, for all your generations.”

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

It was stated: What one found on a garbage heap he has to make public, for garbage is moved. What one found in a heap or an old wall belongs to him, for I am saying that it belonged to the Emorites. It was stated: If one found between planks, from the door and inside is like inside, from the door and outside is like outside. If it was opening to the inside, even from from the middle to the outside belongs to the owner of the property; if it was opening to the outside, even from the middle to the inside belongs to the finders.

“Rebbi Yose says, the lower one contributes the roofing and the upper one the roof covering,” etc. Rebbi Justus in the name of Rebbi Simeon ben Laqish:: The bottom dweller contributes the logs and the planks; the dweller on the upper floor contributes the roof covering. Which kind of roof covering? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: heavy roof covering. Rebbi Abbahu in the name of Rebbi Eleazar: medium roof covering, since they only spoke about rinsing cups. But if he wanted to wash clothing, also Rebbi Abbahu in the name of Rebbi Eleazar will agree that the roof covering has to be heavy. Rebbi Ḥanina instructed those of Sepphoris that both of them should contribute the logs and the plates since they expect to bring up there their wine and their produce.

MISHNAH: He who sells an olive-press building sold the lower stone of the olive mill, the upper stone, and the scaffolding for the beam of the press, but he sold neither the planks, nor the wheel, nor the beam. But if he said to him, “it and all it contains,” all is sold. Rebbi Eliezer said, he who sells an olive-press building sold the beam.

MISHNAH: He who sells a bathhouse sold neither the planks nor the stools, nor the bath utensils. But if he said to him, “it and all it contains,” all is sold. In neither case did he sell the storage ponds of water or the stores of wood.

HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel. Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal.

It was stated: Rebbi Jehudah bar Ilai says: The anointing oil made by Moses on the Mountain was from beginning to end a series of miracles since there were only twelve log to start with, as it was said: and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, the kettle swallows, wood absorbs! From it the Tabernacle and all its vessels were anointed, the altar and all its vessels, the candelabra and all its vessels, the wash basin and its base. From it Aaron the High Priest and his sons were anointed all of the seven days of induction; from it all high priests and kings were anointed. A king who is first needs anointing; a king who is a king’s son does not need anointing, for it is said: Do anoint him, for this one is it, this one needs anointing, but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing even for ten generations. Nevertheless, it is there for the future, as it was said: a holy anointing oil will this be for Me, for all your generations.

Mishnah: They may make skhakh out of wooden planks, the words or Rabbi Judah. Rabbi Meir forbids. If one places on top of [the sukkah] a plank four handbreadths wide, it is valid provided that he does not sleep under it.

Rav said: The dispute is in a case of planks which are four [handbreadths wide], for R. Meir holds that this is forbidden as a decree against [the possible use of] an ordinary roof, while R. Judah holds that there is not a decree against [the possible use of] an ordinary roof. But in the case of planks which are less than four handbreadths wide all agree that the Sukkah is valid. Shmuel however says that the dispute concerns planks which are less than four [handbreadths wide], but if they are four [handbreadths wide], they are invalid according to all.

Rav said: The dispute is in a case of planks which are four [handbreadths wide], for R. Meir holds that this is forbidden as a decree against [the possible use of] an ordinary roof, while R. Judah holds that there is not a decree against [the possible use of] an ordinary roof. But in the case of planks which are less than four handbreadths wide all agree that the Sukkah is valid. Shmuel however says that the dispute concerns planks which are less than four [handbreadths wide], but if they are four [handbreadths wide], they are invalid according to all.

Rav said: The dispute is in a case of planks which are four [handbreadths wide], for R. Meir holds that this is forbidden as a decree against [the possible use of] an ordinary roof, while R. Judah holds that there is not a decree against [the possible use of] an ordinary roof. But in the case of planks which are less than four handbreadths wide all agree that the Sukkah is valid. Shmuel however says that the dispute concerns planks which are less than four [handbreadths wide], but if they are four [handbreadths wide], they are invalid according to all.

R. Papa answered: This is what he (Shmuel) means: If they are four [handbreadths wide] the sukkah is invalid according to all; If they are less than three, it is valid according to all. What is the reason? Since they are mere sticks. Over what do they dispute? [Planks that are] from three to four [handbreadths wide]. One master holds that since there is not in them the minimum measure of a ‘place’ we do not decree against their use, and the other master holds the opinion that since the law of lavud can no longer apply to them we do decree against their use.

It has been taught in agreement with Rav: If he covered the sukkah with planks of cedar which are not four [handbreadths wide], it is valid according to all. If they have four [handbreadths]: R. Meir declares it invalid and R. Judah valid.

R. Judah said: It happened in a time of danger that we brought planks which were four [handbreadths wide] and we laid them over a balcony and sat under them. They said to him, They said to him A time of danger is no proof.

It has been taught in agreement with Shmuel If one covered the Sukkah with planks of cedar which are four [handbreadths wide] it is invalid according to all; if they do not have not four [handbreadths]: R. Meir declares it invalid and R. Judah valid. But R. Meir admits that if there is a space of one plank between every two planks, one may place by-product (valid for skhakh) between them and the Sukkah is valid. And R. Judah agrees that if he placed on it a plank four handbreadths wide, [although] the Sukkah is valid, a man may not sleep under it, and if he sleeps beneath it he has not fulfilled his obligation

It has been taught in agreement with Shmuel If one covered the Sukkah with planks of cedar which are four [handbreadths wide] it is invalid according to all; if they do not have not four [handbreadths]: R. Meir declares it invalid and R. Judah valid. But R. Meir admits that if there is a space of one plank between every two planks, one may place by-product (valid for skhakh) between them and the Sukkah is valid. And R. Judah agrees that if he placed on it a plank four handbreadths wide, [although] the Sukkah is valid, a man may not sleep under it, and if he sleeps beneath it he has not fulfilled his obligation

It was stated: If he placed the planks on their sides: R. Huna declared it invalid, and R. Hisda and Rabbah son of R. Huna declared it valid.

Mishnah: A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

Mishnah: A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

Mishnah: A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].

GEMARA. It is well according to Bet Hillel; their reason is that ‘You shall make’, but not from that which is [already] made. If he loosens [the planks] he performs an action, and if he removes one from between two he performs an action. But what is the reason of Beth Shammai? If it is ‘You shall make’ but not from that which is [already] made, one act only should be sufficient; if it is because of a decree lest one use ordinary roofing, it should suffice if he removes one from between two?

What [then] does [the Mishnah] teach us? That R. Meir holds that there is decree lest the sukkah look like ordinary roofing, while R. Judah holds that there is no such decree? But have they not already disputed this, as we have learned: Planks may be used for skhakh, the words of R. Judah; R. Meir forbids them.

The latter [mishnah] is what R. Judah said to R. Meir: ‘Why do you forbid planks? As a decree against [the possible use of] an ordinary roofing? But it is Beth Shammai only who hold this opinion while Beth Hillel do not decree [against planks]. To this R. Meir said that Bet Shammai and Bet Hillel do not dispute this point at all.

The latter [mishnah] is what R. Judah said to R. Meir: ‘Why do you forbid planks? As a decree against [the possible use of] an ordinary roofing? But it is Beth Shammai only who hold this opinion while Beth Hillel do not decree [against planks]. To this R. Meir said that Bet Shammai and Bet Hillel do not dispute this point at all.

This is correct according to Rav who says that the dispute is where the planks are four [handbreadths wide], since in such a case R. Meir holds that we decree lest one come to use ordinary roofing while R. Judah says we don't decree lest one use ordinary roofing But according to Shmuel, who says that the dispute is where the planks are not four [handbreadths wide], but that where they are four handbreadths wide all agree that it is invalid, on what principle do they dispute in the latter [Mishnah]?

This is correct according to Rav who says that the dispute is where the planks are four [handbreadths wide], since in such a case R. Meir holds that we decree lest one come to use ordinary roofing while R. Judah says we don't decree lest one use ordinary roofing But according to Shmuel, who says that the dispute is where the planks are not four [handbreadths wide], but that where they are four handbreadths wide all agree that it is invalid, on what principle do they dispute in the latter [Mishnah]?

Come and hear: if he covered the sukkah with planks of cedarwood which are four [handbreadths wide], according to all it is invalid; If they are not four handbreadths: R. Meir disqualifies and R. Judah validates.

R. Meir admits that if there is the space of one plank between every two planks that one may place valid skhakh between them and it is valid.

If it was grown in a cast, so that it has the appearance of another species, it is invalid Rava said: They taught this only in the case where it has the appearance of another species but if it has its natural shape it is valid. But is this not obvious, seeing that it was taught: the appearance of another species! It was necessary only in a case where it was cast in the shape of planks joined together.

And R. Judah holds that the other [species] were for the walls, while the ‘myrtle branches and palm-branches and branches of thick trees’ were for skhakh. And we have learned: Planks may be used as a skhakh, the words of R. Judah. Therefore sinews and roots of date-palms are a species of palm-tree. This is conclusive.

But did R. Judah really say that the four species can be used but not anything else? Was it not taught: If he covered it with planks of cedar wood which are four handbreadths wide, everyone holds it is invalid. If they are not four handbreadths wide, R. Meir declares it invalid and R. Judah valid. And R. Meir agrees that if there is a space of one plank between every two planks, he may place valid skhakh between them and the sukkah is valid.

But did R. Judah really say that the four species can be used but not anything else? Was it not taught: If he covered it with planks of cedar wood which are four handbreadths wide, everyone holds it is invalid. If they are not four handbreadths wide, R. Meir declares it invalid and R. Judah valid. And R. Meir agrees that if there is a space of one plank between every two planks, he may place valid skhakh between them and the sukkah is valid.

Quoties velim, coire sine sanguine possum. Or perhaps it may be said, This case of Samuel is not a usual thing. He (Ben Zoma) said to them, This case of Samuel is not a usual thing. But we take into consideration the possibility eam in balneo gravidam factam esse. But against this view Samuel said, Omne semen coitus quod non velut sagitta emittitur, non generat. But this may only mean quod primo velut sagitta emissum est. Our Rabbis have taught thus, There is a story about R. Joshua ben Chănaniah, that he was standing upon a high ridge of the Temple mountain, and Ben Zoma saw him and did not stand up before him. He said to him, Whence and whither tend thy thoughts, Ben Zoma? He said to him, I was considering the interval between the upper and the lower waters, and there is only between the two a bare three fingers' breadth, as it is said, "And the spirit of God was brooding upon the face of the waters" (Gen. i. 2), like a dove which broods over her young without touching them. R. Joshua said to his disciples, Ben Zoma is certainly still out of his mind. "And the spirit of God was brooding upon the face of the waters." When was it doing so? On the first day? But the division between the upper and lower waters was on the second day, for this is what is written, "and let it divide the waters from the waters" (Gen. i. 6). And about what is the interval? R. Acha bar Jacob said, About the thickness of a hair. And our Rabbis say, The interstices between closely fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say Rab Asi, said, Like two cloaks that are spread out together, and there are some who say with regard to it, Like two inverted cups that are pressed together.