Jerusalem Talmud Bava Batra Chapter 6

הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ וְלֹא צִימֵּיחוּ וַאֲפִילוּ זֶרַע פִּשְׁתָּן אֵינוֹ חַיָיב בְּאַחֵרָיוּתָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר זֵרְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין חַיָיב בְּאַחֵרָיוּתָן. הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ הֲרֵי זֶה מְקַבֵּל עָלָיו רוֹבַע טִינּוֹפֶת לַסְּעָה. תְּאֵינִים מְקַבֵּל עָלָיו עֶשֶׂר מְתוּלָּעוֹת לַמֵּאָה. מַרְתֵּף שֶׁל יַיִן מְקַבֵּל עָלָיו עֶשֶׂר קוֹסְסוֹת לַמֵּאָה. קַנְקַנִּים בַּשָּׁרוֹן מְקַבֵּל עָלָיו עֶשֶׂר פִּיטַסָּאוֹת לַמֵּאָה. הַמּוֹכֵר יַיִן לַחֲבֵירוֹ וְהֶחֱמִיץ אֵינוֹ חַיָיב בַּאַחֵרָיוּתוֹ וְאִם יָדוּעַ שֶׁיֵּינוֹ מַחֲמִיץ הֲרֵי זֶה מֶקַח טָעוּת. אִם אָמַר לוֹ יַיִן מְבוּשָּׂם אֲנִי מוֹכֵר לָךְ חַיָיב לְהַעֲמִיד לוֹ עַד הָעֲצֶרֶת. יָשָׁן מִשֶּׁל אֶשְׁתְּקַד. מְיוּשָּׁן מִשֶׁל שָׁלֹשׁ שָׁנִים. הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ כול׳. תַּנֵּי. הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ וְלֹא צִימֵּחוּ אֲפִילוּ זֶרַע פִּשְׁתָּן אֵין חַיָיב בְּאַחֵרָיוּתוֹ. וְאִם הִתְנָה עִמּוֹ מִתְחִילַּת הַזֶּרַע חַיָיב בְּאַחֵרָיוּתוֹ. מָהוּ נוֹתֵן לוֹ. דְּמֵי זַרְעוֹ. וְיֵשׁ אוֹמְרִים. נוֹתֵן לוֹ דְּמֵי יְצִיאוֹתָיו. הָכָא מְקַבֵּל עָלָיו. בְּרַם תַּמָּן יְמָעֵט. הָכָא וּבִלְבַד טְנוּפָה. בְּרַם תַּמָּן מִין. הָכָא וּבִלְבַד כְּדֶרֶךְ מַגָּעוֹ. בְּרַם תַּמָּן וּבִלְבַד כְּדֶרֶךְ מִשּׂוֹאוֹ. הָכָא רִבִּי שִׁמְעוֹן מוֹדֶה. בְּרַם תַּמָּן רִבִּי שִׁמְעוֹן אוֹמֵר. שְׁנֵי מִינִין הֵן וְאֵין מִצְטָרְפִין. רִבִּי חִיָיה בַּר בָּא שָׁאַל. סְאָה חִיטִּין שֶׁנָּפְלָה לְתוֹךְ מֵאָה שֶׁלִּשְׂעוֹרִין. כֹּהֵן וְיִשְׂרָאֵל מָהוּ שֶׁיְּחַלְּקוּ אֶת הַשְׁבָח. רִבִּי יִצְחָק בַּר טֶבֶלַיי שָׁאַל. סְאָה תְּרוּמָה שֶׁנָּפְלָה לְתוֹךְ מֵאָה שֶׁלְּחוּלִין. מוֹכֵר וְלוֹקֵחַ מָהוּ שֶׁיְּחַלְּקוּ אֶת הַשְּׁאָר. אָמַר רִבִּי בּוּן בַּר חִיָיה. נִישְׁמְעִינָהּ מֵהָדָא. הַבּוֹרֵר צְרוֹרוֹת מִתּוֹךְ כֵּירִייוֹ שֶּׁלַּחֲבֵירוֹ חַיָיב לִשְׁפוֹת לוֹ. רִבִּי בּוּן בַּר כַּהֲנָא אָמַר. בָּאוֹמֵר. צְבוֹר וְאֶקְנֶה. אֲבָל אִם הָיוּ צְבוּרִין מִשָּׁעָה רִאשׁוֹנָה לֹא בְדָא. תַּנֵּי. מֵאָה חָבִיּוֹת אֲנִי מוֹכֵר לָךְ. חַיָיב לְהַעֲמִיד לוֹ יַיִן יָפֶה כְּרוֹב הַיַּיִן הַנִּמְכָּר בְּאוֹתוֹ מָקוֹם. מֵאָה חָבִיּוֹת יַיַן אֲנִי מוֹכֵר לָךְ. חַיָיב לְהַעֲמִיד לוֹ יַיִן יָפֶה כְּרוֹב הַיַּיִן הַנִּמְכָּר בְּאוֹתוֹ חָנוּת. מֵאָה חָבִיּוֹת אֵילּוּ אֲנִי מוֹכֵר לָךְ. אֲפִילי חוֹמֵץ הִגִּיעוּ. רִבִּי חִיָיה בַּר וָוה. בְּשֶּׁהָיוּ הַקַּנְקַנִּים לְלוֹקֵחַ יְכִיל מֵימַר לֵיהּ. לִשְּׁתִּיָיה מָכַרְתִּיו לָךְ. בָּדַק חָבִית לִהְיוֹת מַפְרִישׁ עָלֶיהָ וְהוֹלֵךְ. עַד שְׁלֹשָׁה יָמִים וַדַּאי. מִיכָּן וְהֵילָךְ סָפֵק. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים וַדַּאי יַיִן. הָאַחֲרוֹנִים חוֹמֵץ. אֶמְצָעִיִים סָפֵק. אָמַר רִבִּי אַבָּהוּ. אֲנִי שְׁמַעְתִּיהָ מִמֶּנּוּ. מַה מִעַבִּד וָמַר רִבִּי יוֹחָנָן. עַד שְׁלֹשָׁה יָמִים וַדַּאי. מִיכָּן וָהֵילָךְ סָפֵק. רִבִּי לָא בְשֵׁם רִבִּי לָעְזָר רִבִּי יָסָא בְשֵׁם רַבָּנִין דְּעָלִין וְשָׁמְעִין מִבֵּי מִדְרָשָׁא דְבַר עִיטְיָין בְּמַחַט כְּהָדָא דְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּחָבִית. אִיבֵּד מַחַט שׁוּפָה וּבָא וּמְצָאָהּ חֲלוּדָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים וַודַּאי טְמֵאָה. אַחֲרוֹנִים טְהוֹרָה. אֶמְצָעִיִים סָפֵק. אָמַר רִבִּי אַבָּהוּ. אוּף שְׁמַעְתִּיהָ מִמֶּנּוּ. מַה מִיעַבִּד וָמַר רִבִּי יוֹחָנָן. עַד שְׁלֹשָׁה יָמִים וַודַּאי. מִיכָּן וָהֵילָךְ סָפֵק. רִבִּי חִיָיה בַּר וָוה שָׁאַל. בָּא בְסוֹף (שָׁבוּעַ) [אַרְבָּעִים] וּמְצָאוֹ חָמֵץ בָּרוּר [מִיַּד נַעֲשֶׂה חָמֵץ בָּרוּר] אוֹ מִכָּן וּלְהַבָּא. רִבִּי יִצְחָק שָׁאַל. עָבַר הַפֶּרֶק בְּסוֹף אַרְבָּעִים יוֹם. כּוֹחוֹ שֶׁלְּפֶרֶק בִּיטֵּל כֹּחַ אַרְבָּעִים יוֹם אוֹ כֹחַ אַרְבָּעִים יוֹם בִּיטֵּל כּוֹחוֹ שֶׁלְּפֶרֶק. רִבִּי קְרִיסְפָּא שָׁאַל. בְּכָל שָׁנָה בוֹדֵק אוֹ אַחַת לְג̇ שָׁנִים. נִישְׁמְעִינָהּ מֵהָדָא. הַמּוֹכֵר יַיִן לַשָּׁנָה חַיָיב בְּאַחֵרָיוּתוֹ עַד הֶחָג. אָמַר רִבִּי יוּדָן. תִּיפְתָּר כְּגוֹן אִילֵין גָּלִילָאֵי דְּלָא קָטְפִין כַּרְמֵיהוֹן אֶלָּא בָּתָר חַגָּא. וְלֵית שְׁמַע מִינָהּ כְּלוּם. וַיְידָא אָמְרָה דָא. יָשָׁן מִשֶּׁלְּאֶשְׁתְּקַד. מְיוּשָׁן שֶׁלְּג̇ שָׁנִים. נֵימַר מִשּׁוּם הָדָא מַטְמוּעִיתָא. מַה חָבִית אַחַת הוּא בוֹדֵק כּוּלְּהוֹן תְּלוּיוֹת בָּהּ. כָּל אַחַת וְאַחַת הוּא בוֹדֵק וְאֵין מַחֲמִיצוֹת. אָמַר רִבִּי שַׁמַּי. אִית בְּנֵי נַשׁ מַקְשִׁין עַל גַּרְבָּא מִלְּעֵיל וְיָדְעִין מָה דְּאִית בֵּיהּ מִלְּגַיו.

MISHNAH: If somebody sells grain to another and it did not sprout, or even flax seed, he is not responsible for it. Rabban Simeon ben Gamliel said, for garden seeds which are not edible he is responsible. If somebody sells produce to another he has to accept a quarter [ qab ] of chaff per se’ah ; for figs he has to accept ten worm-bitten ones per hundred; with a wine cellar he has to accept ten sour ones per hundred; with vessels in the Sharon does not necessarily refer to the Palestinian plain, Latin sarannus may mean “Tyrian” or “Karthaginean”. he has to accept ten pitassaot 4:16, Ahilut 10:3,15:11) פיטס means πίθος, “wine barrel, large vessel.” This is the equivalent of Hebrew קַנְקָן; it is not relevant for the Mishnah. Rabbenu Ḥananel explains the word פיטסאות here as a noun, קנקנים דשחלי “junk barrels”. Since the Yerushalmi does not explain the Mishnah, one must have recourse to the Babylonian sources. Tosephta 6:4 supports Rabbenu Hananel’s explanation of פיטסאות as “junk”: “If somebody buys amphoras and they turn out to be פיטסות and broke, the seller has to return the price of the amphoras but not the value of the wine.” The Babli, 97b , is somewhat ambiguous: תאנא פיטסות נאות ומגופרות “It was stated: pitassot half-baked and sulphured.” It is not clear whether פיטסות is a noun or an adjective. An addition in the Munich ms. of the Babli, referred to by Rashbam, explains that instead of being fired in a kiln, the inner walls of the clay vessel were lined with sulphur, which then was lit, burned off, and gave the impression of a finished vessel while it was only superficially baked. The three sources of Tosephta 6:3 have different texts: Vienna ms.: קנקנים מקבל עליו עשר נאות פיטסות מגופרות למאה Erfurt ms.: למאה קנקנים מקבל עליו עשר פוטסות נאות מגופרות Editio princeps: קנקנים מקבל עליו עשר נאות פינוסות פוניסות מגופרות למאה If the ms. before the Venice printer was none too clear, it was easy to misread ט as נו; therefore the editio princeps may count as confirmation of the Vienna text which clearly defines פיטסות as an adjective: “Barrels, he has to accept ten half-baked, pytswt, sulphured per hundred.” S. Lieberman ( Tosefta kiFshutah Bava batra p. 396) explains פיטסאות as Greek πισσωταί “pitched”. Since Tosephta Abodah zarah 8:1 uses standard Hebrew זפות for “pitched”, there is no reason why a Greek word should be used here. A clay vessel used for storage of fluids must be waterproofed; good vessels also are pitched. Therefore, פיטס is a word of unknown etymology, an adjective which denotes inferior quality which upon close inspection could have been detected. {But also cf. Greek ἐπιτάσσω “put upon, enjoin; place beside, order”; ἐπίταξις “injunction, assessment”. An imposition of 10% amphoras of lesser quality? (E. G.)} per hundred. If somebody sells wine to another and it turned into vinegar, he is not responsible for it. But if it was known that his wine turns into vinegar, it is a buy in error. If he told him, I am selling you spice wine, it has to keep until Pentecost. “Old” is from the year before, “aged” from three years. HALAKHAH: “If somebody sells grain to another,” etc. It was stated 9:16. : “If somebody sells grain to another and it did not sprout, even flax seed, he is not responsible for it. But if he made it conditional from the start as seeds, he is liable. What does he pay him? The value of the seeds. Some say, he gives him his expenses 93b . .” Here, he has to accept it, but there 2:1 . While in commercial transactions 1/24 of contamination is permitted and only more than 1/24 is cause for rejection, for seed grain a contamination with 1/24 of another kind of seeds must be rejected and only less than 1/24 is acceptable. it should be diminished. Here only chaff, but there another kind. Here only the way he touched it, but there only the way he carried it 2:1, Notes 20–24 , that the contamination with other seeds occurs during transport of the harvest to storage. But the chaff found in grain comes from the winnowing process, when the grain is touched during threshing. . Here Rebbi Simeon agrees, but there, Rebbi Simeon says they are two kinds and do not count together. Rebbi Ḥiyya bar Abba asked: One se’ah of wheat which fell into one hundred of barley, do the Cohen and the Israel split the increase in value? Rebbi Isaac bar Tebelai asked: One se’ah of heave which fell into one hundred of profane grain, do the seller and the buyer split the remainder 4:8). But if there were only 100 parts it is dema‘ and the entire mixture must be sold to a Cohen to be eaten in purity. Here then it is a question of repartition of the loss. ? Rebbi Abun bar Ḥiyya said, let us hear from the following 2:1, Note 14 . Since the farmer could have sold the contaminated grain, the person who cleaned it caused him monetary loss. As a fine, the person responsible is not permitted to put the contaminants back. As application to the questions asked, the person responsible for the mess-up is responsible for its financial consequences. : He who takes out impurities from his neighbor’s heap has to give him good grain in their stead. Rebbi Abun bar Cahana said, if he said, collect and acquire. But if it was collected from the start, this does not apply. It was stated: “100 amphoras I am selling to you, he has to deliver wine in the quality which is customarily sold at this place. 100 amphoras of wine I am selling to you, he has to deliver wine in the quality which is customarily sold at this store. These 100 amphoras I am selling to you, even if they were vinegar they are delivered.” Rebbi Ḥiyya bar Abba: If the vessels belonged to the buyer, he may tell him: I sold to you for [immediate] consumption buyer, he may tell him: Your vessels turned the wine into vinegar. But Rebbi Yose ben Ḥanina said, even if the vessels belonged to the seller, he may tell him : I sold to you for [immediate] consumption. They hold that if the wine turned into vinegar in the buyer’s possession, the seller cannot he held responsible unless he guaranteed a certain quality. . 3:8 , explained there in Notes 166–177 ( Babli Bava batra 96a ). The formulation here gives the impression of Notes which a lecturer made for himself to outline the argument to be presented in class. If one checked an amphora to continuously give heave from it3:8 , R. Jehudah specifies three dates when wine might turn into vinegar because of damaging meteorological phenomena; Halakhah 3:8 also states that in the first 40 days of winemaking no vinegar is created. . Up to three days it is certain, after that in doubt Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is wine, the last vinegar, the middle ones are in doubt. Rebbi Abbahu said, I heard this from him. What does and says Rebbi Joḥanan? For three days it is certain, after that in doubt. Rebbi La in the name of Rebbi Eleazar, Rebbi Yasa in the name of the rabbis, who come and hear from the House of Study of Bar Iṭyan, similar to the statement of Rebbi Joshua ben Levi about an amphora. If he lost a smooth needle and then found it rusty. Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is impure, the last pure, the middle ones are in doubt. Rebbi Abbahu said, I also heard that from him. What does and says Rebbi Joḥanan? The first three days it is certain, after that in doubt. Rebbi Ḥiyya bar Abba asked: If he came at the end of (a week) [40 days] and found it clearly to be vinegar, [did it clearly become vinegar immediately] or only from that moment in the future? Rebbi Isaac asked: If the crucial time passed at the end of forty days, did the importance of the crucial time invalidate that of forty days or did the importance of forty days invalidate that of the crucial time? 3:8, Notes 178–185 . Rebbi Crispus asked: Does he check every year or only once every three years? Let us hear from the following: If somebody sells wine for a year, he has to warrant it until after Tabernacles. Rebbi Yudan said, explain it for those Galileans who only harvest after Tabernacles and you cannot deduce anything. That is what was said, “old from the preceding year, aged three years”, should we say because of the tasting3:8 . ? which leaves the text here with a logical lacuna; cf. Note 22 . May one check one amphora on which all others depend [or] does he have to check every single one whether they would not turn into vinegar? Rebbi Shammai said, there are people who knock on the barrel at the top and know what is inside.

הַמּוֹכֵר מָקוֹם לַחֲבֵירוֹ לִבְנוֹת לוֹ בַיִת וְכֵן הַמְקַבֵּל מֵחֲבֵירוֹ לִבְנוֹת לוֹ בֵית חַתְנוּת לִבְנוֹ בֵּית אַלְמְנוּת לְבִתּוֹ בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי יִשְׁמָעֵאל אוֹמֵר רֶפֶת בָּקָר הִיא זוֹ. הָרוֹצֶה לַעֲשׂוֹת רֶפֶת בָּקָר בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ בַּיִת קָטָן שֵׁשׁ עַל שְׁמוֹנֶה גָּדוֹל שְׁמוֹנֶה עַל עֶשֶׂר טְרִקְלִין עֶשֶׂר עַל עֶשֶׂר. רוּמוֹ כַּחֲצִי אָרְכּוֹ וְכַחֲצִי רָחְבּוֹ וּרְאָיָיה לַדָּבָר הֵיכָל וּכְתָלָיו. רִבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּבִנְיָין הֵיכָל. הַמּוֹכֵר מָקוֹם לַחֲבֵירוֹ כול׳. תַּנֵּא. קַנְטָר חַיָיב לְהַעֲמִיד לוֹ שְׁתֵּים עֶשְׂרֵה עַל שְׁתֵּים עֶשְׂרֵה. רַב הַמְנוּנָא סַפְרָא שָׁאַל לְרִבִּי חֲנִינָה. כָּתוּב אֶחָד אוֹמֵר קוֹמָתוֹ שְׁלֹשִׁים אַמָּה וְכָתוּב אַחֵר אוֹמֵר קוֹמָתוֹ עֶשְׂרִים אַמָּה. וְלָא הֲוָה דִשְׁמָעָהּ וְלָא אָמְרִין לֵיהּ כְּלוּם. שָׁאַל לְרִבִּי יִרְמְיָה. אָמַר לֵיהּ. מִן הַקַּרְקַע וּלְמַעֲלָן שְׁלֹשִׁים אַמָּה. מִן הַדְּבִיר וּלְמַעֲלָן עֶשְׂרִים אַמָּה. אָמַר רִבִּי אַבָּהוּ. מְפַכְלֵיהּ דְּבִיר. דְּבִיר הָיָה עוֹמֵד מִן הַקַּרְקַע וְעַד הַקּוֹרוֹת. דְּכְתִיב וְסָפוּן בָּאֶרֶז מִן הַקַּרְקַע וְעַד הַקּוֹרוֹת. אֶלָּא מִן הַקַּרְקַע וּלְמַעֲלָן שְׁלֹשִׁים אַמָּה מִן הַכְּרוּב וּלְמַעֲלָן עֶשְׂרִים אַמָּה. אָמַר רִבִּי תַנְחוּמָא. מְסוֹרֶת אֲגָדָה הִיא שֶׁאֵין מְקוֹם דְּבִיר עוֹלֶה מִן הַמִּינְיָין. אָמַר רִבִּי לֵוִי. וְלֹא מְקוֹם אָרוֹן עוֹלֶה מִן הַמִּינְיָין. אָמַר רִבִּי לֵוִי וְתַנֵּי כֵן בְּשֵׁם רִבִּי יוּדָה בֵירִבִּי אִלָּעִאי. אָרוֹן עוֹמֵד בָּאֶמְצָע וְחוֹלֵק הַבַּיִת עֶשֶׂר אַמּוֹת לְכָל רוּחַ.

MISHNAH: If somebody sells a plot to another to build a house, or he contracts to build him a wedding building for his son, a widow’s seat for his daughter, builds four by six cubits, the words of Rebbi Aqiba. Rebbi Ismael says, this is a cowshed. If one wants to build a cowshed, he builds four by six cubits, a small room six by eight, a large one eight by ten, a dining hall a dining room for three couches. ten by ten, and its height equal to half its length and width; the reason is the Temple and its walls. Rabban Simeon ben Gamliel said, a building like the Temple? HALAKHAH: “If somebody sells a plot to another,” etc. It was stated: “For a large house he must provide him with twelve by twelve [cubits].” Rav Hamnuna the scribe asked Rebbi Ḥanina: One verse says, “its height thirty cubits, 6:2 . ” and another verse says, “its height twenty cubits. 6:20 . ” He had never heard this and they could not answer him anything. He asked Rebbi Jeremiah, who told him, from the ground up thirty cubits, from the inner room up twenty cubits. Rebbi Abbahu said, destroy the inner room! The inner room was standing from the ground to the beams, as it is written, “covered with cedar from the ground to the beams. 7:7 , “covered with cedar from ground to ground,” but it refers to Solomon’s court, not the Temple. Possibly the reference is to 1K. 6:16 : “He built twenty cubits from the side of the Temple cedar siding from the ground to the walls,” meaning that walls were constructed differently above and below twenty cubits’ height. ” But from the ground up thirty cubits, from the Cherub up twenty cubits. Rebbi Tanḥuma said, it is an aggadic tradition that the space in the inner room not be counted. Rebbi Levi said, the space occupied by the Ark is not counted. Rebbi Levi said, and it was stated in the name of Rebbi Jehudah ben Rebbi Illai, the Ark stands in the middle and divides the room, ten cubits in every direction of the compass.

מִי שֶׁיֵּשׁ לוֹ בוֹר לִפְנִים מִבֵּיתוֹ שֶׁל חֲבֵירוֹ נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין. וְאֵינוֹ מַכְנִיס בְּהֶמְתּוֹ וּמַשְׁקָהּ מִבּוֹרוֹ אֶלָּא מְמַלֵּא וּמַשְׁקָהּ מִבַּחוּץ זֶה עוֹשֶׂה לוֹ פוֹתַחַת וְזֶה עוֹשֶׂה לוֹ פוֹתַחַת. מִי שֶׁיֵּשׁ לוֹ גִינָּה לִפְנִים מִגִּינָּתוֹ שֶׁל חֲבֵירוֹ נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין. וְאֵינוֹ מַכְנִיס לְתוֹכָהּ תַּגָּרִים וְלֹא יִכָּנֵס לְתוֹךְ שָׂדֶה אֲחֶרֶת וְהַחִיצוֹן זוֹרֵעַ אֶת הַדֶּרֶךְ. נָתְנוּ לוֹ דֶּרֶךְ מִן הַצַּד מִדַּעַת שְׁנֵיהֶן נִכְנָס בְּשָׁעָה שֶׁהוּא רוֹצֶה וְיוֹצֵא בְשָׁעָה שֶׁהוּא רוֹצֶה מַכְנִיס לְתוֹכָהּ תַּגָּרִים וְלֹא יִכָּנֵס לְתוֹךְ שָׂדֶה אֲחֶרֶת. וְזֶה וָזֶה אֵינָן רְשָׁאִין לְזוֹרְעָהּ. מִי שֶׁיֵּשׁ לוֹ בוֹר כול׳. תַּנֵּי. הַחִיצוֹן אֵין זוֹרֵעַ אֶת הַדֶּרֶךְ. דּוּ אָמַר לֵיהּ. מְעַלֵּל אֲנָא שְׁרַע. הַפְּנִימִי אֵין זוֹרֵעַ אֶת הַדֶּרֶךְ. דּוּ אָמַר לֵיהּ. אַתְּ חַיָיס עַל דִּידָּךְ וְדַיָישׁ עַל דִּידִי.

MISHNAH: If somebody has a cistern inside another’s house, he may enter at times when people usually enter and must leave when people usually leave. He cannot bring his animal and let it drink from his cistern but draws water and lets it drink outside. Each of them makes a lock for himself. If somebody has a vegetable garden inside another’s vegetable garden, he may enter at times when people usually enter and must leave when people usually leave. He cannot bring traders inside and cannot use it to go to another field; the outside owner may sow on the path. If he was allowed a path on the side by common accord, he may enter any time he wishes and leave any time he wishes; he can bring traders inside but cannot use it to go to another field; neither owner may sow on it. HALAKHAH: “If somebody has a cistern,” etc. It was stated: The outer one cannot sow on the path for the other can tell him, I would walk on slippery ground. The inner one cannot sow on the path for the other can tell him, you would take care of yours and step on mine.

מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת בְּתוֹךְ שָׂדֵהוּ נְטָלָהּ וְנָתַן לָהֶן מִן הַצַּד. מַה שֶׁנָּתַן נָתַן וְשֶׁלּוֹ לֹא הִגִּיעוֹ. דֶּרֶךְ הַיָּחִיד אַרְבַּע אַמּוֹת דֶּרֶךְ הָרַבִּים שֵׁשׁ עֶשְׂרֵה אַמָּה דֶּרֶךְ הַמֶּלֶךְ אֵין לָהּ שִׁיעוּר דֶּרֶךְ הַקֶּבֶר אֶין לָהּ שִׁיעוּר. הַמַּעֲמָד דַּיָינֵי צִיפּוֹרִי אָמְרוּ בֵּית אַרְבַּעַת קַבִין. הַמּוֹכֵר מָקוֹם לַחֲבֵירוֹ לַעֲשׂוֹת לוֹ קֶבֶר. וְכֵן הַמְקַבֵּל מֵחֲבֵירוֹ לַעֲשׂוֹת לוֹ קֶבֶר עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה אַרְבַּע אַמּוֹת עַל שֵׁשׁ וּפוֹתֵחַ לְתוֹכָהּ שְׁמוֹנָה כוּכִין שְׁלֹשָׁה מִיכָּן וּשְׁלֹשָׁה מִיכָּן וּשְׁנַיִם כְּנֶגְדָּן. וְהַכּוּכִין אָרְכָּן אַרְבַּע אַמּוֹת וְרוּמָן שִׁבְעָה וְרָחְבָּן שִׁשָׁה. רִבִּי שִׁמְעוֹן אוֹמֵר עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה שֵׁשׁ עַל שְׁמוֹנֶה וּפוֹתֵחַ לְתוֹכָהּ שְׁלֹשָׁה עָשָׂר כּוּךְ. אַרְבָּעָה מִיכָּן וְאַרְבָּעָה מִיכָּן וּשְׁלֹשָׁה כְּנֶגְדָּן וְאֶחָד מִּימִין הַפֶּתַח וְאֶחָד מִן הַשְּׂמֹאל. וְעוֹשֶׂה חָצֵר עַל פֶּתַח הַמְּעָרָה שֵׁשׁ עַל שֵׁשׁ כִּמְלוֹא הַמִּיטָּה וְקוֹבְרֵיהָ. וּפוֹתֵחַ לְתוֹכָהּ שְׁתֵּי מְעָרוֹת אַחַת מִיכָּן וְאַחַת מִיכָּן. רִבִּי שִׁמְעוֹן אוֹמֵר אַרְבַּע לְאַרְבַּע רוּחוֹתֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר הַכֹּל לְפִי הַסֶּלַע. מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים כול׳ עַד סוֹף הַמִּשְׁנָה. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. עוֹשֶה אוֹתָן כְּמִן נַגָּרִין. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וַהֲלֹא הַכְּלָבִים אֵינָן נִקְבָּרִין כֵּן. כֵּיצַד עוֹשֶׂה. בּוֹנֶה מִלְּפָנִים כְּבַחוּץ. וְאֵין הָעוֹבְרוֹת נוֹגְעוֹת בּוֹ. אֵינוֹ עֹבֵר. בָּנֵי חָדָא מִלְעֵיל וְחָדָא מִלְרַע.

MISHNAH: If a public way was passing through somebody’s field, he took it away and gave them [a road] to the side of his property, what he gave, he gave, but what he wanted for himself he did not get. A private way is four cubits wide, a public way sixteen cubits; a king’s highway has no limit; the way to the cemetary has no limit. The place for funeral orations, the judges of Sepphoris say an area of four qab of 2500 square cubits or 1666 2/3 square cubits. . If somebody sells a plot to another to build a grave, or he contracts to build him a grave makes the cavity of the cavern four cubits by six and opens into it eight sepulchral chambers, three on each side and two at the back wall. The chambers are four cubits long, seven [handbreadths] high and six [handbreadths] wide. Rebbi Simeon says, he makes the cavity of the cavern six by eight [cubits] and opens into it thirteen sepulcral chambers, four on each side, three at the back wall, one to the right of the entrance and one to its left. In front of the cavern he excavates a courtyard of six by six [cubits] for the bier and its carriers. He opens into it two caverns, one at each side. Rebbi Simeon says four, each to each direction of the compass. Rabban Simeon ben Gamliel says, all depends on the rock. HALAKHAH: “If a public way was passing through somebody’s,” etc., to the end of the Mishnah. Rebbi Ḥiyya bar Joseph said, he makes them like keyholes. Rebbi Joḥanan told him, but dogs are not buried in that way! What does he do? He builds inside as if outside. Do the crossings not interfere with one another? They do not cross; he builds one higher and one lower.