rebbi

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

Rebbi Abbahu in the name of Rebbi Yose: This you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry. Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. Rebbi Zeˋira said, both inside and outside are forbidden. A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

MISHNAH: If a courtyard be less that four [by four] cubits one may not pour water in it on the Sabbath unless one make for it a sump containing two seah below the hole, whether inside or outside; only that outside one has to cover but inside one does not have to cover. Rebbi Eliezer ben Jacob says, one may pour water on the Sabbath into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer but one may pour onto the roof and it flows down into the sewer. Courtyard and porch combine for four cubits. Two rows of apartments, one opposite the other, one side made a sump, the other did not make a sump. Those who made a sump are permitted, those who did not make a sump are forbidden.

HALAKHAH: Paragraph. They estimated (the place of) what a person uses is two se’ah and four cubits absorb two se’ah. If the sump sprung a hole, there are Tannaïm who state that one does not have to plug; there are Tannaïm who state that one has to plug. If the sump was full, there are Tannaïm who state that one has to empty, there are Tannaïm who state that one does not have to. Rebbi Mana said, it is one Tanna. He who says that one has to plug forbids to pour out, he who says that one does not have to plug permits to pour out. Rehhi Ḥiyya bar Marius said to Rebbi Mana: So said your father Rebbi Jonah, thinking about it: If it is sloping inside, even more than ten is permitted; outside even less than ten is permitted. What we are dealing with if it is level.

HALAKHAH: Paragraph. They estimated (the place of) what a person uses is two se’ah and four cubits absorb two se’ah. If the sump sprung a hole, there are Tannaïm who state that one does not have to plug; there are Tannaïm who state that one has to plug. If the sump was full, there are Tannaïm who state that one has to empty, there are Tannaïm who state that one does not have to. Rebbi Mana said, it is one Tanna. He who says that one has to plug forbids to pour out, he who says that one does not have to plug permits to pour out. Rehhi Ḥiyya bar Marius said to Rebbi Mana: So said your father Rebbi Jonah, thinking about it: If it is sloping inside, even more than ten is permitted; outside even less than ten is permitted. What we are dealing with if it is level.

HALAKHAH: Paragraph. They estimated (the place of) what a person uses is two se’ah and four cubits absorb two se’ah. If the sump sprung a hole, there are Tannaïm who state that one does not have to plug; there are Tannaïm who state that one has to plug. If the sump was full, there are Tannaïm who state that one has to empty, there are Tannaïm who state that one does not have to. Rebbi Mana said, it is one Tanna. He who says that one has to plug forbids to pour out, he who says that one does not have to plug permits to pour out. Rehhi Ḥiyya bar Marius said to Rebbi Mana: So said your father Rebbi Jonah, thinking about it: If it is sloping inside, even more than ten is permitted; outside even less than ten is permitted. What we are dealing with if it is level.

The Mishnah disagrees with Rebbi Joḥanan: “Courtyard and porch combine for four cubits.” He explains it if they are level. A baraita disagrees with Rebbi Simeon ben Laqish: The terrace, the roof, and the courtyard combine for four cubits. Still it is if they are level. You should know that it is so since it was stated: The house, the upper floor, the courtyard, and the porch do not combine. Is that not because they are not level?

The Mishnah disagrees with Rebbi Joḥanan: “Courtyard and porch combine for four cubits.” He explains it if they are level. A baraita disagrees with Rebbi Simeon ben Laqish: The terrace, the roof, and the courtyard combine for four cubits. Still it is if they are level. You should know that it is so since it was stated: The house, the upper floor, the courtyard, and the porch do not combine. Is that not because they are not level?

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr, but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house.

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr, but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

May one carry in all of it? Samuel said, he carries in all of it. Rav said, he only carries within four cubits. Our Mishnah disagrees with Rav: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” One understands that of the large one four cubits are permitted. But of the small one is forbidden four cubits? Is anything forbidden in four cubits? Do not Rav and Samuel say that one allows him four cubits in front of his door? Rebbi Yose ben Rebbi Abun said in Samuel’s name: If there was a door open to the roof, even then the large one is permitted since it is not completely open, and the small one is forbidden because it is completely open.

May one carry in all of it? Samuel said, he carries in all of it. Rav said, he only carries within four cubits. Our Mishnah disagrees with Rav: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” One understands that of the large one four cubits are permitted. But of the small one is forbidden four cubits? Is anything forbidden in four cubits? Do not Rav and Samuel say that one allows him four cubits in front of his door? Rebbi Yose ben Rebbi Abun said in Samuel’s name: If there was a door open to the roof, even then the large one is permitted since it is not completely open, and the small one is forbidden because it is completely open.

“ Rebbi Meïr says, do you not agree with me that vessels which started the Sabbath in a courtyard may be moved in the courtyard? What is the difference between a roof and a courtyard? They told him, no. If you say about a courtyard, which has no dwellers under it, what can you say about a roof, which has dwellers under it? He asked them, what if the courtyard was higher than the roof? They told him, no. If you say about a courtyard where nobody knows his place, what can you say about a roof where everybody knows his place? He asked them, what if the courtyard was split by pebbles? Up to this point there was an answer.” Rebbi Yose ben Rebbi Abun said, from here on they were answering him in person; they told him, no. If you say about a courtyard whose dividers rise about it, what can you say about a roof whose dividers do not rise about it? He was telling them, in fact I am equating depth and height.

“ Rebbi Meïr says, do you not agree with me that vessels which started the Sabbath in a courtyard may be moved in the courtyard? What is the difference between a roof and a courtyard? They told him, no. If you say about a courtyard, which has no dwellers under it, what can you say about a roof, which has dwellers under it? He asked them, what if the courtyard was higher than the roof? They told him, no. If you say about a courtyard where nobody knows his place, what can you say about a roof where everybody knows his place? He asked them, what if the courtyard was split by pebbles? Up to this point there was an answer.” Rebbi Yose ben Rebbi Abun said, from here on they were answering him in person; they told him, no. If you say about a courtyard whose dividers rise about it, what can you say about a roof whose dividers do not rise about it? He was telling them, in fact I am equating depth and height.

“ Rebbi Meïr says, do you not agree with me that vessels which started the Sabbath in a courtyard may be moved in the courtyard? What is the difference between a roof and a courtyard? They told him, no. If you say about a courtyard, which has no dwellers under it, what can you say about a roof, which has dwellers under it? He asked them, what if the courtyard was higher than the roof? They told him, no. If you say about a courtyard where nobody knows his place, what can you say about a roof where everybody knows his place? He asked them, what if the courtyard was split by pebbles? Up to this point there was an answer.” Rebbi Yose ben Rebbi Abun said, from here on they were answering him in person; they told him, no. If you say about a courtyard whose dividers rise about it, what can you say about a roof whose dividers do not rise about it? He was telling them, in fact I am equating depth and height.

It was stated: “Rebbi Jehudah said, in times of persecution we were taking the scroll and climbing from courtyard to roof, from a roof to another roof, and sitting down and reading. They told him, times of persecution are no proof.” “ Rebbi said, when we were studying with Rebbi Simeon (in a valley) [in Tekoa], we were taking oil and a bath towel and going from a courtyard to a roof, and from the roof to a corral, and from one corral to another corral, until we came to the corral adjacent to the spring, and descending and immersing ourselves in it.”

It was stated: “Rebbi Jehudah said, in times of persecution we were taking the scroll and climbing from courtyard to roof, from a roof to another roof, and sitting down and reading. They told him, times of persecution are no proof.” “ Rebbi said, when we were studying with Rebbi Simeon (in a valley) [in Tekoa], we were taking oil and a bath towel and going from a courtyard to a roof, and from the roof to a corral, and from one corral to another corral, until we came to the corral adjacent to the spring, and descending and immersing ourselves in it.”

It was stated: “Rebbi Jehudah said, in times of persecution we were taking the scroll and climbing from courtyard to roof, from a roof to another roof, and sitting down and reading. They told him, times of persecution are no proof.” “ Rebbi said, when we were studying with Rebbi Simeon (in a valley) [in Tekoa], we were taking oil and a bath towel and going from a courtyard to a roof, and from the roof to a corral, and from one corral to another corral, until we came to the corral adjacent to the spring, and descending and immersing ourselves in it.”

You may say that there are four disagreements. “All rooftops of a town form one domain.” Rebbi Jehudah says, courtyard and rooftops form one domain. “Rebbi Simeon says, courtyards, rooftops, and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house”.

You may say that there are four disagreements. “All rooftops of a town form one domain.” Rebbi Jehudah says, courtyard and rooftops form one domain. “Rebbi Simeon says, courtyards, rooftops, and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house”.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

HALAKHAH: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv, they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin, nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

MISHNAH: If a courtyard is open to the public domain, anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit.

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

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

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

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

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

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

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

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

MISHNAH: If a courtyard became open on both sides, or a house became open on both sides, or an alley whose beam or lathes were removed, they are permitted the same Sabbath but forbidden in the future, the words of Rebbi Jehudah. Rebbi Yose says, if they are permitted the same Sabbath they are permitted in the future, and if they are forbidden in the future they are forbidden this Sabbath.

MISHNAH: If a courtyard became open on both sides, or a house became open on both sides, or an alley whose beam or lathes were removed, they are permitted the same Sabbath but forbidden in the future, the words of Rebbi Jehudah. Rebbi Yose says, if they are permitted the same Sabbath they are permitted in the future, and if they are forbidden in the future they are forbidden this Sabbath.

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?

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 Joḥanan said, Rebbi Eliezer said this only for a courtyard and an alley; but is a house like a bridge?

Rebbi Joḥanan said, Rebbi Eliezer said this only for a courtyard and an alley; but is a house like a bridge?

Rav and Rebbi Joḥanan say, it is forbidden both on this Sabbath and the coming Sabbath.

Rebbi Joḥanan said, costos, and hollowed squash, and alley, and convert, and vulgar, are restrictive.

Costos as we have stated, “costos, and cardamon, and important spices may be bought with tithe money but do not become impure by impurity of foodstuff, the words of Rebbi Aqiba. Rebbi Joḥanan ben Nuri said, if they may be bought with tithe money they become impure by impurity of foodstuff, and if they do not become impure by impurity of foodstuff they may not be bought with tithe money.” Rebbi Joḥanan said, restrictive: they become impure by impurity of foodstuff and may not be bought with tithe money.

Costos as we have stated, “costos, and cardamon, and important spices may be bought with tithe money but do not become impure by impurity of foodstuff, the words of Rebbi Aqiba. Rebbi Joḥanan ben Nuri said, if they may be bought with tithe money they become impure by impurity of foodstuff, and if they do not become impure by impurity of foodstuff they may not be bought with tithe money.” Rebbi Joḥanan said, restrictive: they become impure by impurity of foodstuff and may not be bought with tithe money.

Costos as we have stated, “costos, and cardamon, and important spices may be bought with tithe money but do not become impure by impurity of foodstuff, the words of Rebbi Aqiba. Rebbi Joḥanan ben Nuri said, if they may be bought with tithe money they become impure by impurity of foodstuff, and if they do not become impure by impurity of foodstuff they may not be bought with tithe money.” Rebbi Joḥanan said, restrictive: they become impure by impurity of foodstuff and may not be bought with tithe money.

Hollowed squash as we have stated: “A hollowed squash which one immersed is water suitable for sanctification, etc.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end.

Alley, as we have stated there, “or an alley whose beam was removed, etc.” Rebbi Joḥanan said, restrictive, it is forbidden both on this Sabbath and the coming Sabbath.

Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others.

Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others.

Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others.

Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others.

MISHNAH: If somebody builds an upper floor connecting two houses, and similarly open bridges, one carries under them, the words of Rebbi Jehudah, but the Sages forbid it. In addition, Rebbi Jehudah said that one may make an eruv for open alleys but the Sages forbid it.

MISHNAH: If somebody builds an upper floor connecting two houses, and similarly open bridges, one carries under them, the words of Rebbi Jehudah, but the Sages forbid it. In addition, Rebbi Jehudah said that one may make an eruv for open alleys but the Sages forbid it.

HALAKHAH: Paragraph. Rav Huna said, no public domain is roofed. Rebbi Simeon bar Carsana said, did you not learn from the desert, and was the desert not roofed? Our Mishnah does not say so, but “and similarly open bridges, one carries under them the words of Rebbi Jehudah, but the Sages forbid it.” It only says “but the Sages forbid it;” therefore there is no liability of a purification offering.

HALAKHAH: Paragraph. Rav Huna said, no public domain is roofed. Rebbi Simeon bar Carsana said, did you not learn from the desert, and was the desert not roofed? Our Mishnah does not say so, but “and similarly open bridges, one carries under them the words of Rebbi Jehudah, but the Sages forbid it.” It only says “but the Sages forbid it;” therefore there is no liability of a purification offering.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

Does it need a partition? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area, but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places. Some want to say, let us hear it from the following: It shall be for you a sign, when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Women from where? And you should teach them to your sons, but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected to Michal the daughter of Saul.

Women from where? And you should teach them to your sons, but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected to Michal the daughter of Saul.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

Rebbi Yose said, so is the Mishnah: Only by pairs. Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even by pairs. They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Aḥa’s opinion it is clear. Could he not bring them in his hand? It is better to bring them as garment not as load. It is better to push the Sabbath away once not twice.

It was stated: Whether he be a man or a woman. They wanted to say, he who said that it is clear, is understandable. He who said that it is not clear, should it not be clear for a man but clear for a woman? Rebbi Eleazar said, who is he who stated “woman”? Rabban Gamliel! As it was stated: Tabi the slave of Rabban Gamliel was putting on tefillin and the Sages did not interfere with him. Did they here interfere with him? It is the same for a slave or a woman.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.