porter

And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings.

So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.

And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.

And Kore the son of Imnah the Levite, the porter toward the east, was over the freewill offerings of God, to distribute the oblations of the LORD, and the most holy things.

For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

Then they examined the porter, and he told them, that she was gone to the prison to the strange man.

As Peter spake thus with great sorrow of mind, many were added unto them that believed on the Lord. But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people. And without delay Peter went quickly out of the synagogue (assembly) and went unto the house of Marcellus, where Simon lodged: and much people followed him. And when he came to the door, he called the porter and said to him: Go, say unto Simon: Peter because of whom thou fleddest out of Judaea waiteth for thee at the door. The porter answered and said to Peter: Sir, whether thou be Peter, I know not: but I have a command; for he had knowledge that yesterday thou didst enter into the city, and said unto me: Whether it be by day or by night, at whatsoever hour he cometh, say that I am not within. And Peter said to the young man: Thou hast well said in reporting that which he compelled thee to say. And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed.

As Peter spake thus with great sorrow of mind, many were added unto them that believed on the Lord. But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people. And without delay Peter went quickly out of the synagogue (assembly) and went unto the house of Marcellus, where Simon lodged: and much people followed him. And when he came to the door, he called the porter and said to him: Go, say unto Simon: Peter because of whom thou fleddest out of Judaea waiteth for thee at the door. The porter answered and said to Peter: Sir, whether thou be Peter, I know not: but I have a command; for he had knowledge that yesterday thou didst enter into the city, and said unto me: Whether it be by day or by night, at whatsoever hour he cometh, say that I am not within. And Peter said to the young man: Thou hast well said in reporting that which he compelled thee to say. And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed.

If any determine to invite elder women to an entertainment of love, or a feast, as our Saviour calls it, let them most frequently send to such a one whom the deacons know to be in distress. But let what is the pastor's due, I mean the first-fruits, be set apart in the feast for him, even though he be not at the entertainment, as being your priest, and in honour of that God who has entrusted him with the priesthood. But as much as is given to every one of the elder women, let double so much be given to the deacons, in honour of Christ. Let also a double portion be set apart for the presbyters, as for such who labour continually about the word and doctrine, upon the account of the apostles of our Lord, whose place they sustain, as the counsellors of the bishop and the crown of the Church. For they are the Sanhedrin and senate of the Church. If there be a reader there, let him receive a single portion, in honour of the prophets, and let the singer and the porter have as much. Let the laity, therefore, pay proper honours in their presents, and utmost marks of respect to each distinct order. But let them not on all occasions trouble their governor, but let them signify their desires by those who minister to him, that is, by the deacons, with whom they may be more free. For neither may we address ourselves to Almighty God, but only by Christ. In the same manner, therefore, let the laity make known all their desires to the bishop by the deacon, and accordingly let them act as he shall direct them. For there was no holy thing offered or done in the temple formerly without the priest. For the priest's lips shall keep knowledge, and they shall seek the law at his mouth, as the prophet somewhere says, for he is the messenger of the Lord Almighty. For if the worshippers of demons, in their hateful, abominable, and impure performances, imitate the sacred rules till this very day (it is a wide comparison indeed, and there is a vast distance between their abominations and God's sacred worship), in their mockeries of worship they neither offer nor do anything without their pretended priest, but esteem him as the very mouth of their idols of stone, waiting to see what commands he will lay upon them. And whatsoever he commands them, that they do, and without him they do nothing; and they honour him, their pretended priest, and esteem his name as venerable in honour of lifeless statues, and in order to the worship of wicked spirits. If these heathens, therefore, who give glory to lying vanities, and place their hope upon nothing that is firm, endeavour to imitate the sacred rules, how much more reasonable is it that you, who have a most certain faith and undoubted hope, and who expect glorious, and eternal, and never-failing promises, should honour the Lord God in those set over you, and esteem your bishop to be the mouth of God!

Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need much application, lest we should say or think anything too rashly about them. And applying yourself thus to the study of the things of God, with faithful prejudgments such as are well pleasing to God, knock at its locked door, and it will be opened to you by the porter, of whom Jesus says, “To him the porter opens.” And applying yourself thus to the divine study, seek aright, and with unwavering trust in God, the meaning of the holy Scriptures, which so many have missed. Be not satisfied with knocking and seeking; for prayer is of all things indispensable to the knowledge of the things of God. For to this the Saviour exhorted, and said not only, “Knock, and it shall be opened to you; and seek, and ye shall find,” but also, “Ask, and it shall be given unto you.” My fatherly love to you has made me thus bold; but whether my boldness be good, God will know, and His Christ, and all partakers of the Spirit of God and the Spirit of Christ. May you also be a partaker, and be ever increasing your inheritance, that you may say not only, “We are become partakers of Christ,” but also partakers of God.

Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need much application, lest we should say or think anything too rashly about them. And applying yourself thus to the study of the things of God, with faithful prejudgments such as are well pleasing to God, knock at its locked door, and it will be opened to you by the porter, of whom Jesus says, “To him the porter opens.” And applying yourself thus to the divine study, seek aright, and with unwavering trust in God, the meaning of the holy Scriptures, which so many have missed. Be not satisfied with knocking and seeking; for prayer is of all things indispensable to the knowledge of the things of God. For to this the Saviour exhorted, and said not only, “Knock, and it shall be opened to you; and seek, and ye shall find,” but also, “Ask, and it shall be given unto you.” My fatherly love to you has made me thus bold; but whether my boldness be good, God will know, and His Christ, and all partakers of the Spirit of God and the Spirit of Christ. May you also be a partaker, and be ever increasing your inheritance, that you may say not only, “We are become partakers of Christ,” but also partakers of God.

The following hides are susceptible to midras uncleanness: A hide which he intended to use as a rug, A hide used as an apron, A hide used as the lower covering of a bed, A hide used by a donkey-driver, A hide used by a flax-worker, A hide used by a porter, A hide used by a doctor, A hide used for a crib, A hide put over a child's chest, A hide for a cushion. A hide for a covering. All these are susceptible to midras uncleanness. A hide for wrapping up combed wool and a hide worn by a wool-comber: Rabbi Eliezer says it is susceptible to midras, But the sages say that it is susceptible to corpse uncleanness only.

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it, is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated, the outer one is free. Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway, and a gallery are like the courtyard: obligated if the latter is obligated and free if the latter is free. Sheds, watchtowers, and summer shelters are free. Genezareth huts even though they contain a hand mill or chickens are free. Potter’s huts, the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free. A holiday hut on the holiday Rebbi Jehudah obligates but the Sages free.

Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv, the outer one does not have to make an eruv. If the outer one made an eruv, the inner one must contribute to the eruv. Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv, the outer one does not have to make an eruv. Why? It is treated as a porter’s lodge. His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv, and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv, the one not entitled is permitted. If the one not entitled made an eruv, the one entitled is not permitted.

Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv, the outer one does not have to make an eruv. If the outer one made an eruv, the inner one must contribute to the eruv. Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv, the outer one does not have to make an eruv. Why? It is treated as a porter’s lodge. His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv, and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv, the one not entitled is permitted. If the one not entitled made an eruv, the one entitled is not permitted.

Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv, the outer one does not have to make an eruv. If the outer one made an eruv, the inner one must contribute to the eruv. Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv, the outer one does not have to make an eruv. Why? It is treated as a porter’s lodge. His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv, and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv, the one not entitled is permitted. If the one not entitled made an eruv, the one entitled is not permitted.

Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv, the outer one does not have to make an eruv. If the outer one made an eruv, the inner one must contribute to the eruv. Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv, the outer one does not have to make an eruv. Why? It is treated as a porter’s lodge. His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv, and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv, the one not entitled is permitted. If the one not entitled made an eruv, the one entitled is not permitted.

Rebbi Abba in the name of Rav Jehudah: Two houses, one inside the other. If the inner one made an eruv, the outer one does not have to make an eruv. If the outer one made an eruv, the inner one must contribute to the eruv. Rebbi Phineas said, but in Egypt it was the other way. If he gave on the inner, the outer has to give. If he gave on the outer, the inner does not have to give. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joshua ben Levi: Even if the inner one did not make an eruv, the outer one does not have to make an eruv. Why? It is treated as a porter’s lodge. His statement implies that there is no porter’s lodge for a single dweller. Rav’s statement implies that there is a porter’s lodge for a single dweller, for Rebbi Abba bar Jehudah said in the name of Rav: This refers to a porter’s lodge of a single dweller. But for a porter’s lodge of multiple dwellers it is an eruv, and one who dwells there forbids him. Rebbi Abba in the name of Rav Jehudah: If there are two people, one is entitled, the other one is not entitled. If the one entitled made an eruv, the one not entitled is permitted. If the one not entitled made an eruv, the one entitled is not permitted.

It is obvious that an eruv needs a house. Should a participation need a house? (Rebbi Aḥa in the name of Rav: One may put it either in the airspace of a courtyard or the airspace of the alley.) The word of Rav implies that an eruv needs a house. The word of Samuel implies that participation needs a house. A baraita of Samuel disagrees with him: Participation may be put into the porter’s lodge. Rebbi Abun bar Ḥiyya, Rebbi Abbahu in the name of Rebbi Joḥanan: one may put it either in the airspace of a courtyard or the airspace of the alley.

MISHNAH: If one deposits his eruv in a porter’s lodge, a porch, or a balcony, it is no eruv and any person who might dwell there does not forbid him. In a storage room for straw, in a cowshed, in a storage room for wood, or a general storage area, it is an eruv and any person who might dwell there does forbid him. Rebbi Jehusah says, if the householder retains rights of use he does not forbid him.

HALAKHAH: New paragraph. Rebbi Jehudah in the name of Rav: This you only say referring to a porter’s lodge of a single family dwelling. But for the porter’s lodge of the many it is an eruv and he who dwells there forbids for you.

HALAKHAH: New paragraph. Rebbi Jehudah in the name of Rav: This you only say referring to a porter’s lodge of a single family dwelling. But for the porter’s lodge of the many it is an eruv and he who dwells there forbids for you.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer] maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.

HALAKHAH: “Somebody who rented a donkey,” etc. “How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one se’ah for a camel, three qab for a donkey, one qab for a porter, and three se‘ah for a cart. But a ship according to its size”.

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

HALAKHAH: “Somebody who brought his manure,” etc. It was stated: ”A person may unload his manure at his courtyard door in the public domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.” “A person may unload his dust at his courtyard door in the public domain in order immediately to mix it with water and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other] but on the side where he is building.” “A person may unload his stones at his courtyard door in the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stone-mason to the porter, the porter is liable. It it was brought up to scaffolding, it was wobbly there and fell, the master-mason is liable. If the (stone-mason) [quarryman] handed it to the (porter) [stone mason] and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row, and fell, he is not liable.”

MISHNAH: One forces him to build a porter’s lodge and a door for the courtyard. Rabban Simeon ben Gamliel says, not all courtyards are appropriate for a porter’s lodge. One forces him to build a wall for the town with double doors and bolt. Rabban Simeon ben Gamliel says, not all towns are appropriate for a wall. How long does he have to stay in a town to be like an inhabitant of the town? Twelve months; if he bought an apartment he immediately is an inhabitant of the town.

MISHNAH: One forces him to build a porter’s lodge and a door for the courtyard. Rabban Simeon ben Gamliel says, not all courtyards are appropriate for a porter’s lodge. One forces him to build a wall for the town with double doors and bolt. Rabban Simeon ben Gamliel says, not all towns are appropriate for a wall. How long does he have to stay in a town to be like an inhabitant of the town? Twelve months; if he bought an apartment he immediately is an inhabitant of the town.