width

And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the number of the angels, and (how) they keep faith with each other.

And I said unto the Cherubim, 'My Lord, of what kind was this righteousness wherein Adam was arrayed, and which he received from His hand?' And the Cherubim said unto me, 'On the day wherein God created Adam, Adam was twelve cubits in height, and six cubits in width, and his neck was three cubits long. And he was like unto an alabaster stone wherein there is no blemish whatsoever. But when he had eaten [of the fruit] of the tree, his body diminished in size, and he became small, and the righteousness wherein he was arrayed departed and left him naked, even to the tips of his fingers, that is to say, to his very nails. If he was not cold in the winter, he was not hot in the summer.'

They made and fastened under the whole width of the table a massive plate four fingers thick, that the feet might be inserted into it, and clamped fast with linch-pins which fitted into sockets under the border, so that which ever side of the table people preferred, might be used.

I tell you therefore how the sanctuary ought to be; then I will make known the holy rule of the priests of the Church. Let the church then be thus: let it have three entrances as a type of the Trinity. Let the diaconicum be on the right of the right hand entrance, that the eucharists, or offerings which are offered, may be seen. Let there be a fore-court, with a portico going round, to the diaconicum. Then within the fore-court let there be a place [to serve] for a baptistery, its length twenty-one cubits as a general type of the prophets, and its width twelve cubits as a type of those who have been determined to preach the Gospel, with one entrance and three exits. Let the Church have a house of the catechumens, which shall be also the house of the exorcists. Let it not be detached from the Church, but so that those who enter and are in it may hear the lections and spiritual hymns of praise and psalms. Let there be a throne by the altar; on the right and on the left [let there be] the places of the presbyters, so that on the right may sit those who are more exalted and honoured, and those who labour in the word; but those who are of middle age on the left hand. But that place where the throne is, let it be raised three steps, for there the altar ought to be. Let that house have two porches, on the right and on the left, for men and for women. Let all the places be lighted, both for a type, and also for reading. Let the altar have a veil of pure linen, for it is without spot. Also the baptistery likewise, let it be under a veil. Let a place be built as for commemoration, so that the priest and chief deacon sitting with the readers may write the names of those who offer the oblations, or of those for whom they have offered [them], so that when the holy things are offered by the bishop, the reader or chief deacon may name them by way of commemoration, which the priests and people offer for them with supplication. For there is this type also in heaven. Let the place of the presbyters be within the veil, beside that place of commemoration. Let the house of the offering and the treasury be quite beside the diaconicum. But let the place of the lection be a little outside the altar. Let the house of the bishop be beside that place which is called the fore-court. Also that of those widows who are called “those that sit in front.” Also let that of the presbyters and deacons be behind the baptistery. Let the deaconesses abide beside the door of the Lord’s house. Let the Church have a house for entertaining near by, where the chief deacon shall entertain strangers.

When Noah was five hundred years old, he took a wife from the daughters of Seth; and there were born to him three sons, Shem, Ham and Japhet. And God saw Noah’s uprightness and integrity, while all men were corrupted and polluted by lasciviousness; and He determined to remove the human race from this broad earth, and made this known to the blessed Noah, and commanded him to make an ark for the saving of himself, his sons, and the rest of the animals. Noah constructed this ark during the space of one hundred years, and he made it in three stories, all with boards and projecting ledges. Each board was a cubit long and a span broad. The length of the ark was three hundred cubits, its width fifty cubits, and its height thirty cubits. Noah made it of box wood, though some say of teak wood; and he pitched it within and without. At the end of the six hundredth year, God commanded Noah, with his wife, his sons and his daughters-in-law — eight souls — to go into the ark x, and to take in with him seven couples of every clean animal and fowl, and one couple of every unclean animal, a male and a female. And he took bread and water in with him according to his need: not an abundant supply, lest they might be annoyed by the smell of the faeces, but they got food just sufficient to preserve their lives. God forewarned the blessed Noah of what he was about to do seven days beforehand, in case the people might remember their sins and offer the sacrifice of repentance. But those rebels mocked at him scoffingly, and thrust out their unclean lips at the sound of the saw and the adze. After seven days God commanded Noah to shut the door of the ark, and to plaster it over with bitumen. And the fountains of the deeps were broken up from beneath, and a torrent of rain (fell) from above, for forty days and forty nights, without cessation, until the waters rose fifteen cubits above the highest mountains in the world. And the waters bore up the ark, which travelled over them from east to west and from north to south, and so inscribed the figure of the cross upon the world; and it passed over the ocean, and came to this broad earth. So the rain was stayed, and the winds blew, and the waters remained upon the earth without diminishing one hundred and fifty days, besides those forty days; which, from the time that Noah entered the ark and the flood began until the waters began to diminish, make in all one hundred and ninety days, which are six months and ten days — even until the twentieth day of the latter Teshri. The waters began to diminish from the latter Teshri to the tenth month, on the first day of which the tops of the mountains appeared, but until the time when the earth was dry, and the dove found rest for the sole of her foot, was one hundred days. The ark rested upon the top of mount Kardo. In the tenth month, which is Shebat, Noah opened the door of the ark, and sent a raven to bring him news of the earth. And it went and found dead bodies, and it alighted upon them and returned not. For this reason people have made a proverb about Noah’s raven. Again he sent forth a dove, but it found not a place whereon to alight, and returned to the ark. After seven days he sent forth another dove, and it returned to him in the evening carrying an olive leaf in its bill; and Noah knew that the waters had subsided. Noah remained in the ark a full year, and he came forth from it and offered up an offering of clean animals; and God accepted his offering and promised him that He would never again bring a flood upon the face of the earth, nor again destroy beasts and men by a flood; and He gave him (as) a token the bow in the clouds, and from that day the bow has appeared in the clouds; and He commanded him to slay and eat the flesh of beasts and birds after he had poured out their blood. The number of people who came forth from the ark was eight souls, and they built the town of Themanon after the name of the eight souls, and it is to-day the seat of a bishopric in the province of Suba. Noah planted a vineyard, and drank of its wine; and one day when he slumbered, and was sunk in the deep sleep of drunkenness, his nakedness was uncovered within his tent. When Ham his son saw him, he laughed at him and despised him, and told his brethren Shem and Japhet. But Shem and Japhet took a cloak upon their shoulders, and walked backwards with their faces turned away, and threw the cloak over their father and covered him, and then they looked upon him. When Noah awoke and knew what had been done to him by the two sets of his sons, he cursed Canaan the son of Ham and said, c Thou shalt be a servant to thy brethren;’ but he blessed Shem and Japhet. The reason why he cursed Canaan, who was not as yet born nor had sinned, was because Ham had been saved with him in the ark from the waters of the flood, and had with his father received the divine blessing; and also because the arts of sin — I mean music and dancing and all other hateful things — were about to be revived by his posterity, for the art of music proceeded from the seed of Canaan h After the flood a son was born to Noah, and he called his name Jonaton; and he provided him with gifts and sent him to the fire of the sun, to the east. Noah lived after the flood three hundred and fifty years; the sum of his years was nine hundred and fifty years; and he saw eighteen generations and families before and after it. He died on the fourth day of the week, on the second of Nisan, at the second hour of the day; his son Shem embalmed him, and his sons buried him, and mourned over him forty days.

One who wants to lay out his field in long straight rows each sown with a different species: Bet Shammai says: three furrows of newly broken land. But Bet Hillel says: the width of a Sharon yoke. And the words of these are close to the words of these.

If the point of an angle of a vegetable field overlaps into a field of another vegetable, it is permitted because it looks like the end of his field. His field was sown with a certain vegetable and he wants to plant in it a row of another vegetable: Rabbi Ishmael says: [he may do so] as long as a furrow runs through from one end of the field to the other. Rabbi Akiva says: [as long as] it is six handbreadths long and fully as wide. Rabbi Judah says: [as long as] the width is the full width of a footstep.

If the point of an angle of a vegetable field overlaps into a field of another vegetable, it is permitted because it looks like the end of his field. His field was sown with a certain vegetable and he wants to plant in it a row of another vegetable: Rabbi Ishmael says: [he may do so] as long as a furrow runs through from one end of the field to the other. Rabbi Akiva says: [as long as] it is six handbreadths long and fully as wide. Rabbi Judah says: [as long as] the width is the full width of a footstep.

[The crossbeam] of an alley [whose entrance] is more than twenty cubits high should be lowered. Rabbi Judah says: this is unnecessary. And [any entrance] that is wider than ten cubits should be reduced [in width]. But if it has the shape of a doorway there is no need to reduce it even though it is wider than ten cubits.

The validation of an alley: Bet Shammai says: a side-post and a crossbeam. And Bet Hillel says: either a side-post or a crossbeam. R. Eliezer says: two side-posts. In the name of Rabbi Ishmael one student stated in front of Rabbi Akiva: Bet Shammai and Bet Hillel did not disagree concerning an alley that was less than four cubits [in width], that it [may be validated] by either a side-post or a crossbeam. About what did they disagree? In the case of one that was wider than four, and narrower than ten cubits: Bet Shammai says: both a side-post and a crossbeam [are required] and Bet Hillel says: either a side-post or a crossbeam. Rabbi Akiva said they disagree about both cases.

The cross-beam of which they spoke must be wide enough to hold a small brick (ariah), a small brick which is half of a regular brick, the size of three handbreadths. It is enough for the cross-beam to be one handbreadth wide in order to hold the width of a small brick.

The side-posts of which they spoke [must be no less than] ten hand-breadths in height, but their width and thickness may be of any size whatsoever. Rabbi Yose says: their width [must be no less than] three handbreadths.

The side-posts of which they spoke [must be no less than] ten hand-breadths in height, but their width and thickness may be of any size whatsoever. Rabbi Yose says: their width [must be no less than] three handbreadths.

They may make posts for wells, [by setting up] four corner-pieces that have the appearance of eight [single posts], the words of Rabbi Judah. Rabbi Meir says: eight that have the appearance of twelve, four corner-pieces and four single [posts]. Their height must be ten handbreadths, their width six, and their thickness [may be] of any size whatsoever. Between them [there may be] as much [space as to admit] two teams of three oxen each, the words of Rabbi Meir. Rabbi Judah says: [two teams] of four [oxen each] . [These teams being] tied together and not untied, [enough for] one to enter while the other goes out.

If an oven was cut up by its width into rings that are each less than four handbreadths in height, it is clean. If he subsequently plastered it over with clay, it becomes susceptible to impurity when it is heated to a degree that suffices for the baking of spongy cakes. If he distanced the plastering, and sand or gravel was put between it and the oven sides of such an oven it has been said, "A menstruant as well as a clean woman may bake in it and it remains clean."

A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air-space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

A mat whose reeds stretched lengthwise is insusceptible to uncleanness; But the sages rule: only if they lay in the shape of [the Greek letter] chi. If they were laid along its width and there was a distance of less than four handbreadths between the two reeds, it is insusceptible to uncleanness. If it was divided along its width, Rabbi Judah rules that is clean. So also, where the end-knots are untied, it is clean. If it was divided along its length but three end-knots remained intact across a stretch of six handbreadths, it is susceptible to uncleanness. When does a mat become susceptible to uncleanness? When its rough ends are trimmed, this being the completion of its manufacture.

[With regard to] a beam which is placed across from one wall to another and which has uncleanness beneath it: If it is one handbreadth wide, it conveys uncleanness to everything beneath it; If it is not [one handbreadth wide], the uncleanness cleaves upwards and downwards. How much must its circumference be so that its width should be one handbreadth? If it is round, its circumference must be three handbreadths; If square, four handbreadths, since a square has a [circumference] one quarter greater than [that of] a circle.

A projection brings uncleanness, whatever width it may be; But a balcony or rounded balcony when they are one handbreadth wide. What is a projection? That [projection] whose surface slopes downwards, And a balcony's surface slopes upwards. In what [circumstances] did they say that a projection brings uncleanness whatever width it may be? With regard to a projection which is three rows of stones, or twelve handbreadths, above the doorway. When higher than that, it brings uncleanness only if it is one handbreadth wide. Cornices and carvings bring uncleanness when they are one handbreadth wide.

A projection brings uncleanness, whatever width it may be; But a balcony or rounded balcony when they are one handbreadth wide. What is a projection? That [projection] whose surface slopes downwards, And a balcony's surface slopes upwards. In what [circumstances] did they say that a projection brings uncleanness whatever width it may be? With regard to a projection which is three rows of stones, or twelve handbreadths, above the doorway. When higher than that, it brings uncleanness only if it is one handbreadth wide. Cornices and carvings bring uncleanness when they are one handbreadth wide.

A projection that is above a doorway forms a passage for the uncleanness when it is one handbreadth wide; If above a window two fingerbreadths high or the size of a hole made by a drill, when of any width whatsoever. Rabbi Yose says: when of equal size [to the particular window].

A rod above a doorway, even if one hundred cubits higher, forms a passage for the uncleanness no matter its width, the words of Rabbi Joshua. Rabbi Yohanan ben Nuri says: don't be more stringent than the case of a projection.

[With regard to] two projections, one [directly] above the other, each having a width of one handbreadth and a space of one handbreadth between them: If there is uncleanness beneath them, what is beneath them becomes unclean; If it is between them, what is between them becomes unclean; Above them, everything directly [above] to the sky becomes unclean. If the upper [projection] overlapped the lower to the extent of one handbreadth: If there is uncleanness beneath or between them, what is beneath and between them becomes unclean; If it is above them, what is directly [above] to the sky becomes unclean. If the upper [projection] overlapped the lower to an extent of less than a handbreadth: If there is uncleanness beneath them, what is beneath and between them becomes unclean; If it is between them or beneath the overlapping [part]: Rabbi Eliezer says: what is beneath them and between them becomes unclean. Rabbi Joshua says: what is between them and beneath the overlapping [part] becomes unclean, but what is beneath [the lower one] remains clean.

If they had a width of a handbreadth but there was not a space of a handbreadth between them: If there is uncleanness beneath them, what is beneath becomes unclean; If it is between them or above them, everything directly [above] to the sky becomes unclean.

If they did not have a width of a handbreadth, whether there is a space of a handbreadth between them or whether there is not, if there is uncleanness beneath, between or above them, the uncleanness cleaves upwards and downwards. A similar [rule applies] to two curtains, [the lower one of which is] one handbreadth high off the ground.

MISHNAH: If someone wants to make his field into separate garden beds of different kinds, the House of Shammai say, three furrows of the ploughshare, and the House of Hillel say, the width of a Sharon yoke. Both criteria are close to one another.

It was stated: “One may sow a row of mustard or saffron in the middle of one’s field on condition to make the row long, a length of 10.5 cubits the entire width.” Rebbi Eleazar said, that applies only to a small field, not to a large one. What is large and what is small? If there is between the two ends a bet rova‘, that is large, otherwise it is small. Does this not disagree with Rebbi Joḥanan, for Rebbi Joḥanan said that a vertex that comes from a dry spot is forbidden? There it is for grain, here for vegetables. Even though Rebbi Joḥanan disagrees for grain, he will agree here with respect to vegetables.

Rebbi Judan said: Rebbi Ḥiyya bar Abba and Rebbi Samuel bar Rav Isaac disagree. One says, even three in a width of six, the other said, one on one side, the other on the other side, and the third in the middle. We do not know who said what. Since Rebbi Yose said, Rebbi Ḥiyya in the name of Rebbi Joḥanan, only if there is no dry patch, that means that Rebbi Samuel bar Rav Isaac said: One on one side, the other on the other side, and the third in the middle. If the sides were more than the dry patch, it is permitted.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

What did Rebbi Ismael say about the width? Now if Rebbi Aqiba, who encloses it from three sides, requires a full width, Rebbi Ismael who encloses it by two rows, not so much more? What does Rebbi Ismael say about a row of vegetables in a grain field? Now if Rebbi Aqiba, who is more lenient here, is restrictive there, Rebbi Ismael, who is more restrictive here, certainly will be restrictive there! No, this is not necessarily so. What does Rebbi Ismael say there about width? As we say there, there is no difference between Rebbi Aqiba and Rebbi Ismael in matters of width.

What did Rebbi Ismael say about the width? Now if Rebbi Aqiba, who encloses it from three sides, requires a full width, Rebbi Ismael who encloses it by two rows, not so much more? What does Rebbi Ismael say about a row of vegetables in a grain field? Now if Rebbi Aqiba, who is more lenient here, is restrictive there, Rebbi Ismael, who is more restrictive here, certainly will be restrictive there! No, this is not necessarily so. What does Rebbi Ismael say there about width? As we say there, there is no difference between Rebbi Aqiba and Rebbi Ismael in matters of width.

What did Rebbi Ismael say about the width? Now if Rebbi Aqiba, who encloses it from three sides, requires a full width, Rebbi Ismael who encloses it by two rows, not so much more? What does Rebbi Ismael say about a row of vegetables in a grain field? Now if Rebbi Aqiba, who is more lenient here, is restrictive there, Rebbi Ismael, who is more restrictive here, certainly will be restrictive there! No, this is not necessarily so. What does Rebbi Ismael say there about width? As we say there, there is no difference between Rebbi Aqiba and Rebbi Ismael in matters of width.

What did Rebbi Ismael say about the width? Now if Rebbi Aqiba, who encloses it from three sides, requires a full width, Rebbi Ismael who encloses it by two rows, not so much more? What does Rebbi Ismael say about a row of vegetables in a grain field? Now if Rebbi Aqiba, who is more lenient here, is restrictive there, Rebbi Ismael, who is more restrictive here, certainly will be restrictive there! No, this is not necessarily so. What does Rebbi Ismael say there about width? As we say there, there is no difference between Rebbi Aqiba and Rebbi Ismael in matters of width.

“How long are they called saplings, etc.” What means “until they become profane”? Until they are redeemed or until they become profane by themselves. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: The Mishnah means “until they become profane by themselves.” Rebbi Yudan said, a baraita supports Rebbi Joshua: “ Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi we throw it on its width.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with eggs and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “ They said to him, the only food fluid called fluid is wine and olive oil.” How is that? One beam for two pits or two beams for one pit. One understands one beam for two pits, but two beams for one pit? Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Eleazar: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he syphoned off [the froth] and [the seeds] formed lumps. But if it became impure before he syphoned off and lumps were formed, it does not apply. Rebbi Tabi, Rebbi Joshia the son of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: Practice follows Rebbi Eliezer. Rebbi Ḥuna, Rebbi Ḥanania: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before Rebbi Immi and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman decided! Nevertheless, he gave no opinion.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with eggs and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “ They said to him, the only food fluid called fluid is wine and olive oil.” How is that? One beam for two pits or two beams for one pit. One understands one beam for two pits, but two beams for one pit? Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Eleazar: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he syphoned off [the froth] and [the seeds] formed lumps. But if it became impure before he syphoned off and lumps were formed, it does not apply. Rebbi Tabi, Rebbi Joshia the son of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: Practice follows Rebbi Eliezer. Rebbi Ḥuna, Rebbi Ḥanania: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before Rebbi Immi and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman decided! Nevertheless, he gave no opinion.

Rav Jehudah in the name of Rav: One whips only for 187 length by 135 width. But did we not state: In a chamber built flush with the wall of the Temple courtyard one eats most holy sacrifices, slaughters simple holy sacrifices, but an impure person who enters there cannot be punished. Explain it following the Tanna who stated: “Rebbi Yose said, these are the words of Rebbi Aqiba. But the Sages say, they classified the chambers and all chambers follow their openings.”

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with olives and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “They said to him, the only food fluids called fluid are wine and olive oil.” How is that? One beam for two pits or two beams for one pit. [One understands one beam for two pits, but two beams for one pit?] Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Assi: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he siphoned off [the froth] and [the seeds] formed lumps. But if it became impure before lumps were formed and he siphoned off, it does not apply. Rebbi Tabi, Rebbi Joshia in the name of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia followed Rebbi Eliezer. Rebbi Ḥuna in the name of Rebbi Ḥanina: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun, Rav Jehudah in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before [Rebbi Immi] and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman agreed! Nevertheless, he gave no opinion.

It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with olives and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “They said to him, the only food fluids called fluid are wine and olive oil.” How is that? One beam for two pits or two beams for one pit. [One understands one beam for two pits, but two beams for one pit?] Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Assi: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he siphoned off [the froth] and [the seeds] formed lumps. But if it became impure before lumps were formed and he siphoned off, it does not apply. Rebbi Tabi, Rebbi Joshia in the name of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia followed Rebbi Eliezer. Rebbi Ḥuna in the name of Rebbi Ḥanina: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun, Rav Jehudah in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before [Rebbi Immi] and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman agreed! Nevertheless, he gave no opinion.

Rebbi Yose said, even three years old it will not have the thickness of a tenter’s needle. Rebbi Yudan said, a baraita supports Rebbi Yose: “Rebbi says, when they said five, six, or seven years old, for vines five years old, for figs six years old, for olives seven years old.” But do we not see the growth of the fig tree come with fruits? Rebbi Yudan said, according to Rebbi Tryphon we throw it on its width.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover (which is on the Ark of the Covenant)from between the two Cherubim. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Zeˋira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it is only make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover (which is on the Ark of the Covenant)from between the two Cherubim. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Zeˋira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it is only make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Zeˋira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food [store]. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot.

All these measures, if for food, in the volume of a dried fig, if for an animal, the mouthful of a kid goat, if to cook, to cook a quick egg, [ ], if to weave, the length of a double siṭ, if to spin, the width of a double siṭ.

HALAKHAH: Rebbi Jonah, Rebbi Yose the Galilean in the name of Rebbi Yose ben Ḥanina: The more restrictive completes the less restrictive but the less restrictive does not complete the more restrictive. Grasses complete straw; straw does not complete grasses. There we have stated: “Cloth and sackcloth, sackcloth and leather, leather and bast matting combine with one another. Rebbi Simeon says, because they are apt to become impure as seats.” Rebbi Jeremiah asked, one understands that they combine for seats since as seats they equally are by a hand-width. From where in היסק462? Rebbi Ezra said before Rebbi Mana, because they are equal in היסק. He told him, we are asking about taking out and you are saying היסק? Rebbi Eleazar bar Yose said before Rebbi Yose, because they are equal in היסק. He said to him, should we state, taking out a small cup? Rebbi Ḥanania said, meat completes bone pieces, bone pieces does not complete meat; grasses complete straw, straw does not complete grasses. Rebbi Hoshaia stated: If one took out straw for a cow filling the mouth of a cow, took out straw for a goat filling the mouth of a goat, he is liable. Rebbi Ila said that Rebbi Joḥanan asked, if one took out food for a sick person filling the mouth of a sick person, should he be liable? Rebbi Hoshaia agrees that if he took out straw for a cow filling the mouth of a goat that he is not liable; for you should not think that just as he has it for restriction he also has it for leniency. Rebbi Abun bar Ḥiyya asked, think of it if the dish was not the volume of a dried fig. Does the volume of a dried fig cancel the volume of a dried fig?

The rabbis of Caesarea asked, what means “one on the weave”? One on top of two, one on top of three. The rabbis here are saying, one on top of two. If there was one large toga, at the start until he weave two threads of it, and at the end the most minute amount. “One who weaves two threads on top of the back, on top of the seam, in the most minute amount is liable. To what may this be compared? To a small belt where he is liable if he wove two threads in the width of three spaces.” And with woolen warp it is as at the start, and this cloth even at the end it is weave, and this veil even at the end it is weave.

MISHNAH: The measure of one who bleaches, or who beats flax, who dyes, or who spins, is double the width of a span. The measure for him who weaves two threads is the length of a span.

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

“If it is wider than ten cubits it should be reduced.” How does one reduce? He puts a cross-beam on the entrance of the alley and permits the alley. This was said for width; the rabbis also apply it to height. Is it not as if opened in its length? It is turned into a porch. Rebbi permitted a porch in Bet Shearim. How many pillars did it have? Rebbi Jacob bar Aḥa said, Rebbi Ḥiyya and Rebbi Yose, one said, six, but the other one said, eight. Rebbi Jacob bar Aḥa said, they do not disagree. He who said six does not count the two outer ones, he who said eight does count the two outer ones. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Six is not important, eight is not important. But if it was used by the public even with two it will be forbidden, if it is not used by the public even with many it will be permitted. The case which happened was as it happened.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

MISHNAH: He who reads a scroll on the threshold and the scroll rolls away from his hand, rolls it back to himself. If he was reading on a rooftop and the scroll rolls away from his hand, if it did not reach ten hand-breadths he rolls it back to himself; but after it reached ten hand-breadths he turns it upside down on the writing. Rebbi Jehudah says, even if it is removed from the ground only a thread’s width he rolls it back to himself. Rebbi Simeon says, even from the ground itself he rolls it back to himself, since no rabbinic Sabbath prohibition stands before Holy Scripture.

“Rebbi Jehudah says, even if it is removed from the ground only a thread’s width he rolls it back to himself..” The argument of Rebbi Jehudah is inverted. There he says, it is forbidden to use the airspace within ten hand-breadths; and here he says so? Rebbi Joḥanan said, here there is no Rebbi Jehudah, only Rebbi Meïr, the words of the Sages. Rebbi Yose said in the name of Rebbi Joḥanan: Not only a scroll but even a belt.

One may fulfill his obligation with mazzah thick up to one hand-width like the shew bread. One may fulfill his obligation with raw mazzah if only it does not draw fibers when broken. An old mazzah is subject of a disagreement between the House of Shammai and the House of Hillel. Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he did not care to make it accurately. One may fulfill his obligation with seriqin both with figures or without figures, even though they said, one does not make painted seriqin on Passover.

HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices? From the Northern wall of the altar to the Northern wall of the courtyard the entire width of the altar, i. e., 32 cubits, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, from before the House of Knives up to between the Hall and the altar, to the Eastern wall of the courtyard. Rebbi adds: the place where Cohanim can enter, eleven cubits, and the place where Israel can enter, eleven cubits, from the Northern rim of the altar to the Eastern wall of the courtyard.

“Onias the digger of ditches.” He was digging ditches and caves and knew which rock cools the water and which rock was dry and how far its dryness extended. Rebbi Aḥa said, but (he) [his son] died of thirst. Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.] The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.] The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.] The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half cubits, as it is written: Its length two cubits and a half. Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, there remains there half a handbreadth. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, Its width a cubit and half a cubit. A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: Which you broke and put into the Ark.. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle.

Rebbi Joshua ben Levi said, their width was (like an engraver’s cubit) [in an expansive cubit], and its width (a dwarf) [an excessive] cubit. Rebbi Onias in the name of Rebbi Immi: Like scales. Rebbi Samuel bar Rav Isaac said, because the place of the fire was only one cubit square, therefore they only could be a (dwarf) [excessive] cubit. It was stated thus: One cubit the basis, one cubit the walkway, one cubit the enclosure, and one cubit the horns, and one cubit the fire place.

Rebbi Joshua ben Levi said, their width was (like an engraver’s cubit) [in an expansive cubit], and its width (a dwarf) [an excessive] cubit. Rebbi Onias in the name of Rebbi Immi: Like scales. Rebbi Samuel bar Rav Isaac said, because the place of the fire was only one cubit square, therefore they only could be a (dwarf) [excessive] cubit. It was stated thus: One cubit the basis, one cubit the walkway, one cubit the enclosure, and one cubit the horns, and one cubit the fire place.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

“How wide was it? A barley corn’s width or less than a barley corn?

Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

It was stated: But he may walk on it until he reaches the entrance of his courtyard. Rebbi Aḥa and Rebbi Ze‘ira were walking on the highway. The sandal of Rebbi Aḥa was torn. When they came to the city gate, Rebbi Ze‘ira told him, that is the entrance of your courtyard. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used. Rebbi Jonah threw them away before the fried food store. That is little honor. The honor of Rebbi Eleazar obliged him to take it off. Rebbi Jeremiah asked before Rebbi Ze‘ira: May one switch? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is clothing, since we have stated: “Or with a left [foot sandal] on the right [foot], the ḥalîṣah is valid.” That means, in width. But in length it must cover most of the foot.

If he used it to sprinkle on the sufferer from skin disease, is it acceptable to use it for another sufferer from skin disease? If somebody said it is acceptable, Rebbi Jehudah and Rebbi Eleazar will agree with him. But with him who said, it is disqualified, Rebbi Jehudah and Rebbi Eleazar will disagree. It was stated: Rebbi Jehudah said, it was my Sabbath and I followed Rebbi Tarphon to his house. He said to me, Jehudah, my son, give me my sandals. I gave them to him. He reached with his hand to the window and gave me a stick from there. He said to me, Jehudah, my son, with this one I cleansed three sufferers from skin disease and I taught with it seven practices. That it is yabrut, on its head is a leaf, it is one cubit long, its width is about one fourth that of a bed’s leg (split one into two and two into four), and one sprinkles and repeats and does it a third time, and one purifies when there is a Temple and when there is no Temple, and one purifies in the countryside.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.