Jerusalem Talmud Eruvin Chapter 8

כֵּיצַד מִשְׁתַּתְּפִין בַּתְּחוּמִין מַנִּיחַ אֶת הֶחָבִית וְאוֹמֵר הֲרֵי זֶה לְכָל בְּנֵי עִירִי לְכָל מִי שֶׁיֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה וְכָל מִי שֶׁקִּיבֵּל עָלָיו מִבְּעוֹד יוֹם מוּתָּר מִשֶּׁחֲשֵׁיכָה אָסוּר שֶׁאֵין מְעָרְבִין מִשֶּׁתֶּחְשַׁךְ: כֵּיצַד מִשְׁתַּתְּפִין בַּתְּחוּמִין כול׳. וְלֹא תַנִּיתָהּ. מְזַכּוּן. וְלָמָּה לֹא תַנִּינָן מְזַכּוּן. שְׁמוּאֵל אָמַר. תַּמָּן תַּנִּינָן. מְזַכּוּן. צָרִיךְ לְזַכּוֹת. בְּרַם הָכָא דְלָא תַּנִּינָן. מְזַכּוּן. אֵינוֹ צָרִיךְ לְזַכּוֹת. רִבִּי יוֹחָנָן אָמַר. קוּלֵּי חוֹמְרִין בַּדָּבָר. מָה אִינּוּן תַּמָּן שֶׁעֵירוּבֵי חֲצֵירוֹת מִדִּבְרֵיהֶן אַתְּ אוֹמֵר. מְזַכִּין. עֵירוּבֵי תְחוּמִין מִדְּבַר תּוֹרָה לֹא כָל שֶׁכֵּן. אַתְיָיא דְרַב כְּרִבִּי יוֹחָנָן. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. כְּדֵי לַעֲשׂוֹת כָּל הָרְשׁוּיוֹת כְּאַחַת.

MISHNAH: How does one participate for domains? One puts down an amphora and says, this is for all people of my town who intend to go to a house of mourning or to a wedding feast. Anybody who accepted when it still was daytime is permitted even though it was given for potentially everybody. , after dark it is prohibited since one may not make an eruv after dark. HALAKHAH: “How does one participate for domains,” etc. One does not state “one transfers rights.” Why does one not state “one transfers rights”? Samuel said, there of domains no transfer of rights is necessary ( Babli 80a ). Probably in his eyes such a transfer would be impossible. For participation in an alley the persons to whom the rights are transferred form a well defined group: all dwellers in the alley. But for eruvin of domains the Mishnah requires a conscious act of joining the eruv ; it cannot be known beforehand who is going to join and who won’t. we stated that “one transfers rights,” one has to transfer rights; but here, where we did not state “one transfers rights”, one does not have to transfer rights. Rebbi Joḥanan said, it is a matter of a conclusion de minore ad maius . If there, where eruvin of courtyards are a rabbinic institution you are saying that one has to transfer rights, not so much more eruvin of domains which are words of the Torah? Rav follows Rebbi Joḥanan, (and) Rebbi Yose ben Rebbi Abun said, to treat all domains equally.

כַּמָּה הוּא שִׁיעוּרוֹ מְזוֹן שְׁתֵּי סְעוּדוֹת לְכָל אֶחָד וְאֶחָד מְזוֹנוֹ לַחוֹל אֲבָל לֹא לַשַּׁבָּת דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר לַשַּׁבָּת אֲבָל לֹא לַחוֹל אֵילּוּ וָאֵילּוּ מִתְכַּוְּונִין לְהָקֵל. רִבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר מִכִּכָּר בַּפּוּנְדְּיוֹן מֵאַרְבַּע סְאִין בַּסֶּלַע. רִבִּי שִׁמְעוֹן אוֹמֵר מִשְּׁתֵּי יָדוֹת לַכִּכָּר מִשָּׁלשׁ לַקַּב. חֶצְיָיהּ לְבַיִת הַמְנוּגָּע וַחֲצִי חֶצְיָיהּ לִפְסוֹל אֶת הַגְּוִיָיה: פיס׳. רִבִּי מֵאִיר אוֹמֵר. בְּחוֹלָא דְלֵית לֵיהּ מַה לוֹכַל הוּא אוֹכֵל פִּיתָּא צִיבְחָר. בְּשַׁבָּתָא דְּאִית לֵיהּ מַה לוֹכַל אוֹכֵל פִּיתָּא סַגִּין. רִבִּי יוּדָן אוֹמֵר. בְּחוֹלָא דְלֵית לֵיהּ מַה לוֹכַל אוֹכֵל פִּיתָּא סַגִּין. בְּשׁוּבְתָא דְּאִית לֵיהּ מַה לוֹכַל אוֹכֵל פִּיתָּא צִיבְחָר. וְתַנֵּי כֵן. קְרוֹבִים דִּבְרֵיהֶן לִהְיוֹת שָׁוִין. אִיתָא חֲמִי. אָהֵן עֲבַד עִיגּוּלָא תְּרֵי עָשָׂר בֵּיעִין. וְאָהֵן עֲבַד עִיגּוּלָא תְּמַנֵּי. וְתֵימַר הָכֵן. רַב הוּנָא אָמַר. צֵא מֵהֶן שְׁלִישׁ לִיצִיאָה. רִבִּי יוֹסֵי בֵירִבִּי בּוּן נְפַק לֵיהּ לְאֵילֵּין נַחְתּוֹמַיָּא כְהָדָא דְּרַב הוּנָא וּלְחוּד כָּהֵן שִׁיעוּרָא.

MISHNAH: What is its measure? Food for two meals for everybody, food for weekday but not the Sabbath, the words of Rebbi Meïr; Rebbi Jehudah says for Sabbath but not for weekday. Both of them intended to be lenient. Rebbi Joḥanan ben Beroqa says, a loaf for a dupondius if four seah are a tetradrachma is half an obolus or one twelfth of a denarius ( drachma ). Therefore a dupondius is 1/ 48 of a tetradrachma (cf. Qiddušin 1:1, Note 100 .) A qab is ⅙ of a se’ah (cf. Berkhot 3:4 Note 164) or 1/24 of 4 se’ah . The Halakhah states that the baker takes ⅓ from above (which is ½ from below) for his overhead and profit. Therefore R. Joḥanan ben Beroqa requires a loaf made from / 3 of ½ (or ⅓) qab of flour. . Rebbi Simeon says, two thirds of a loaf if three are made from a qab , 1/9 less than required by R. Joḥanan ben Beroqa. ; half of this for the leprous house,. 14:46 that anybody who enters a locked-down leprous house becomes impure immediately; v. 14:47 states that if somebody eats in the house even his garments become impure. This is interpreted rabbinically to mean that garments become impure if the wearer stays in the house the time needed for eating half a loaf of bread (Mishnah Nega`im 13:9). and half of this half bring impurity to a body. . HALAKHAH: Paragraph. Rebbi Meïr says, on a weekday, when he has nothing to eat, he eats little bread. On the Sabbath, when he has something to eat, he eats a lot of bread. Rebbi Jehudah says, on a weekday, when he has nothing to eat, he eats a lot of bread. On the Sabbath, when he has something to eat, he eats little bread. It was stated: Their words are close one to another. Come and see: One makes a loaf [the volume of] twelve eggs as that of 24 eggs; this makes the volume of a standard egg about 89cm. The text of the Mishnah implies that a loaf of R. Joḥanan ben Beroqa is half a qab and that of R. Simeon one third of a qab . These measures are far apart. Since a qab is 16 quartarii , this makes the quartarius , the standard volume ( reviˋit ) of a ritual cup, equal to the volume of 1½ eggs. This is not found in the Babli but is accepted by the Medieval authorities (Alfasi Pesaḥim §763). In the Babli (83a ) a modius is estimated as volume of 217 eggs. Based on the data collected by F. Hultsch, Griechische und römische Metrologie , Berlin 1882, the modius in question is either the Egyptian provincial of 11.8 1 or the Syrian large modius of 17.5 l. The Yerushalmi quartarius is the Roman measure ( Mishnah Kelim 17:11 ) of 133.2 cm, whereas 1½ Babli eggs, which according to Rav Nissim ( ad 82b ) define the Gaonic quartarius , are either 82 or 121 cm 3 . , the other makes a loaf of eight, and you are saying so? Rav Huna said, deduct a third for expenses 41 . . 8:6, Notes 77–78 . Rebbi Yose ben Rebbi Abun gave to the bakers according to the statement of Rav Huna, but only for these measures.

אַנְשֵׁי חָצֵר וְאַנְשֵׁי מִרְפֶּסֶת שֶׁשָּׁכְחוּ וְלֹא עֵירְבוּ כָּל שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים לַמִּרְפֶּסֶת פָּחוּת מִכָּן לֶחֲצֵר. חוּלְיַת הַבּוֹר וְהַסֶּלַע גְּבוֹהִים עֲשָׂרָה טְפָחִים לַמִּרְפֶּסֶת פָּחוּת מִיכָּן לֶחָצֵר. בַּמֶּה דְבָרִים אֲמוּרִים בִּסְמוּכָה אֲבָל בְּמוּפְלֶגֶת אֲפִילוּ הִיא גְבוֹהָה עֲשָׂרָה טְפָחִים לֶחָצֵר. אֵי זוֹ הִיא סְמוּכָה כָּל שֶׁאֵינָהּ רְחוֹקָה אַרְבָּעָה טְפָחִים: פיס׳. וְלֹא שֶׁל תַּחְתּוֹנִים הִיא. אָמַר רִבִּי יוּדָן. זֹאת אוֹמֶרֶת. חוּרְבַת רְאוּבֶן בְּתוֹךְ חָצֵר שִׁמְעוֹן וְשִׁמְעוֹן מִשְׁתַּמֵּשׁ בָּהּ. כְּמִי שֶׁהִיא שֶׁלּוֹ. פְּשִׁיטָא הָדָא מִילְּתֵיהּ. לָזֶה בְּפֶתַח וְלָזֶה בְּפֶתַח שְׁנֵיהֶן אֲסוּרִין מִן הַבַּיִת שֶׁבּוֹ שְׁתֵּי חֲצֵירוֹת. לָזֶה בִזְרִיקָה וְלָזֶה בְשִׁילְשׁוּל. שְׁמוּאֵל אָמַר. שִׁילְשׁוּל מוּתָּר שֶׁהוּא כְדַרְכּוֹ. וּזְרִיקְה אֲסוּרָה שֶׁאֵינְהּ כְּדַרְכָּהּ. רַב אָמַר. לֹא עָשָׂה כְלוּם. מַתְנְִיתִין פְלִיגָא עַל רַב. כָּל שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים לַמִּרְפֶּסֶת. פָּחוּת מִכָּן לֶחָצֵר. לֹא לָזֶה בִזְרִיקָה וְלֹא לָזֶה בְשִׁילְשׁוּל הִיא מַתְנִיתָא. בְּתוֹךְ שְׁלשָׁה טְפָחִים לָעֶלְיוֹנָה שֶׁהִיא לְמַעֲלָה מֵעֲשָׂרָה טְפָחִים לַתַּחְתּוֹנָה. מַה פְלִיגִין רַב וּשְׁמוּאֵל. בְּשָׁוֶוה. הָיָה שָׁם חוּרְבָה. רִבִּי יוֹחָנָן אָמַר. נוֹתֵן חוּרְבָה לְבַעֲלֶיהָ. עַד כְּדוֹן בְּמִשְׁתַּמֵּשׁ בְּחוּרְבָה דֶּרֶךְ פִּתְחוֹ. הָיָה מִשְׁתַּמֵּשׁ בְּחוּרְבָה דֶּרֶךְ חַלּוֹן. רִבִּי אָחָא בְשֵׁם רִבִּי יוֹנָתָן. אֲפִילוּ כֵן נוֹתֵן חוּרְבָה לְבַעֲלֶיהָ. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן בְשֵׁם רַב הוֹשַׁעְיָה. הָיוּ שָׁלֹשׁ. זֶה מִשְׁתַּמֵּשׁ בְּחוּרְבָה דֶּרֶךְ פִּתְחוֹ וְזֶה מִשְׁתַּמֵּשׁ בְּחוּרְבָה דֶּרֶךְ פִּתְחוֹ. וְהָאֶמְצָעִית אֲסוּרָה. אֵימָתַי. בִּזְמַן שֶׁהָאֶמְצָעִית שֶׁלִּשְׁנֵיהֶן. אֲבָל אִם הָיְתָה אֶמְצָעִית לְאֶחָד מִן הַשּׁוּק. זֶה מִשְׁתַּמֵּשׁ בְּאַחַת וְזֶה מִשְׁתַּמֵּשׁ בְּאַחַת וּבַשֵּׁינִית. אָמַר רִבִּי יוֹחָנָן. הָעוֹמֵד וְהֶחָלָל מִצְטָרְפִין לְאַרְבָּעָה. וְהוּא שֶׁיְּהֵא הָעוֹמֵד רָבָה עַל הֶחָלָל. רִבִּי זְעִירָא בָעֵי. עַד שֶׁיְּהֵא עוֹמֵד שֶׁכָּאן וְעוֹמֵד שֶׁכָּאן רָבָה. אָמַר רִבִּי יוֹסֵה. פְּשִׁיטָא לְרִבִּי זְעִירָא שֶׁאֵין הָעוֹמֵד מִצַּד הָאֶחָד מִצְטָרֵף. פְּשִׁיטָא לֵיהּ שֶׁיְּהֵא הָעוֹמֵד מִצַּד אֶחָד רָבָה. לֹא צְרִיכָה דְלֹא אֲפִילוּ עוֹמֵד הַשֵּׁנִי. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה הִיא מַתְנִיתָא. פָּחוּת מִשְּׁלֹשָׁה אֲפִילוּ יוֹתֵר מֵעֶשֶׂר מוּתָּר. אַרְבָּעָה אֲפִילוּ פָחוּת מֵעֶשֶׂר אָסוּר. אֶלָּא אֲנָן קַיָימִין מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. בְּשֶׁאֵין שָׁם תִּקְרָה. אֲבָל יֵשׁ שָׁם תִּקְרָה אֲפִילוּ גָבוֹהַּ כַּמָּה שֶׁלְּתַחְתּוֹנִים הִיא. אָמַר רִבִּי. בְּשֶׁאֵין שָׁם נֶקֶב. אֲבָל אִם יֵשׁ שָׁם נֶקֵב מִשְׁתַּמֵּשׁ דֶּרֶךְ הַנֶּקֶב.

MISHNAH: If people of a courtyard and those on a balcony forgot and did not make an eruv among themselves but not with the other dwellers in the same courtyard, they may carry on the common balcony but not in the courtyard. , anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard. The enclosure of a cistern or a rock 11:2, Note 8 . ten hand-breadths high belong to the balcony, less than this to the courtyard. When has this been said? If it is close. But if it is far away even if it is ten hand-breadths high it belongs to the courtyard. What is close? Any which is not four hand-breadths distant. HALAKHAH: Paragraph. Is it not of the lower ones? Rebbi Yudan said, this implies that if Ruben’s ruin stands in Simeon’s domain and the latter uses it, it is as if it were his. The following is obvious. If both of them are by a door there is space easily accessible by doors from each side. , both of them are forbidden the house (in which are) [between] two courtyards. For one of them by throwing and for one by lowering. Samuel says, lowering is permitted since it is ordinary but throwing is forbidden since it is not ordinary. Rav said, it did not do anything. Our Mishnah disagrees with Rav: “anything higher than ten hand-breadths belongs to the balcony, less than this to the courtyard.” The Mishnah refers to the case that neither one uses by throwing nor by lowering; within three hand-breadths of the upper one which is more than ten hand-breadths from the lower one. Where do Rav and Samuel disagree? If it is equal. If there was a ruin there, Rebbi Joḥanan says, one gives the ruin to its owner. That is in case he uses the ruin through his door. If he uses the ruin through a window? Rebbi Aḥa in the name of Rebbi Joḥanan, even in this case one gives the ruin to its owner. Rebbi Eleazar (ben Rebbi Simeon) ad 84b, col. 528 ). The tradent is R. Eleazar ben Pedat, one generation younger than Rav Hoshaia and three than R. Eleazar ben R. Simeon. Babli 85a in the name of Rav. in the name of Rebbi Hoshaia: If there were three; each one uses a ruin through his door and the middle [space] is forbidden by itself, the ruins belong to the corresponding courtyards. . When is this? If the middle [space] belonged to both of them. But if the middle [space] belonged to a person from the market, one uses one [property] and the other one uses one [property] and a second one. 11, Notes 59–63 . Rebbi Joḥanan said, what is standing and the hollow combine together to four, but only if what is standing is more than the hollow. Rebbi Ze`ira asked, only if what is standing on each side is more? Rebbi Yose said, it is obvious for Rebbi Zeˋira that what is standing on one side only does not combine; it is obvious for him that one side must be more. He only questions even the second standing part. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the Mishnah is from three to four [hand-breadths]. Less than three even more than ten [cubits] is permitted, four even less than ten [cubits] is prohibited. Where do we hold? From three to four. If there is no cover; but if there is a cover it belongs to those on the ground floor. Rebbi [] said, is there is no hole there. But if there is a hole one uses it through the hole.

הַנוֹתֵן אֶת עֵירוּבוֹ בְּבֵית שַׁעַר בְּאֶכְסֶדְרָה וּמַרְפֶּסֶת אֵינוֹ עֵירוּב וְהַדָּר שָׁם אֵינוֹ אוֹסֵר עָלָיו. בְּבֵית הַתֶּבֶן בְּבֵית הַבָּקָר בְּבֵית הָעֵצִים בְּבֵית הָאוֹצָרוֹת הֲרֵי זֶה עֵירוּב וְהַדָּר שָׁם אוֹסֵר עָלָיו. רִבִּי יְהוּדָה אוֹמֵר אִם יֵשׁ שָׁם תְּפוּסַת יָד שֶׁל בַעַל הַבַּיִת אֵינוֹ אוֹסֵר עָלָיו: פיס׳. רִבִּי יְהוּדָה בְשֵׁם רַב. הָדָא דְאַתָּ מַר בְּבֵית שַׁעַר שֶׁלְיָחִיד. אֲבָל בְּבֵית שַׁעַר שֶׁלְרַבִּים הֲרֵי זֶה עֵירובּ וְהַדָּר שָׁם אוֹסֵר עָלֶיךָ. דְּבֵי רִבִּי יַנַּאי אָמְרֵי. אֲפִילוּ יָתֵד לִתְלוֹת בָּהּ מִנְעָלוֹ. רִבִּי בָּא בַּר חִינְנָא אָמַר. אֲפִילוּ נְשָׁתוֹת אֲפִילוּ טַבֻּלָא. רַב אָמַר. וּבִלְבַד דָּבָר הַנִּיטֵּל בַּשַּׁבָּת. אָמַר רִבִּי בָּא. מַעֲשֶׂה בְּאֶחָד שֶׁהָיָה לוֹ לוּל שֶׁלְתַּרְנְגוֹלִין לִפְנִים מִבֵּיתוֹ שֶׁלְחֲבֵירוֹ. נִכְנָס שֶׁלֹּא בִרְשׁוּתוֹ. אֲתַא עוֹבְדָא קוֹמֵי רַב. אָמַר. כֵּיוָן שֶׁזְּקוּק לִיתֵּן לִפְנֵיהֶן מַיִם כְּמִי שֶׁהוּא דָּבָר הַנִּיטֵּל בַּשַּׁבָּת. רִבִּי יַעֲקֹב בְּשֵׁם שְׁמוּאֵל. תַּלְמִידוֹי דְרִבִּי יוֹחָנָן סָלְקוֹן לְעַכְבָּרִי וְסָמְכוֹן עַל הָדָא דְרִבִּי יַנַּאי. חִזְקִיָּה לֹא אָמַר כֵּן אֶלָּא רִבִּי חִיָיה רִבִּי אַסִּי וְרִבִּי אַמִּי סָלְקוֹן לְעַכְבָּרִי וְשָׁמְעוּן מִן דְּבֵית רִבִּי יַנַּאי. הֲלָכָה כְרִבִּי יוּדָה.

MISHNAH: If one deposits his eruv in a porter’s lodge, a porch, or a balcony, it is no eruv and any person who might dwell there does not forbid him. In a storage room for straw, in a cowshed, in a storage room for wood, or a general storage area, it is an eruv and any person who might dwell there does forbid him of courtyards. People occupying these premises are required to contribute to the eruv which otherwise would be incomplete and invalid. . Rebbi Jehusah says, if the householder retains rights of use he does not forbid him; the renter is not obligated to contribute. . HALAKHAH: New paragraph. Rebbi Jehudah in the name of Rav: This you only say referring to a porter’s lodge of a single family dwelling. But for the porter’s lodge of the many it is an eruv and he who dwells there forbids for you. . The House of Rebbi Yannai are saying, even a peg to hang his shoes on if the landlord has the right to enter at all times. It is enough that a peg be reserved for the landlord’s shoes. . Rebbi Abba bar Ḥinena said, even a metal plate 85b read עֲשָׁשִׁית. , even a table. Rav said, but only what may be moved on the Sabbath. Rebbi Abba said, it happened that a person had a chicken coop inside another person’s house, where he could enter without asking for permission. The case came before Rav who said, since he is obligated to give them water it is as if it could be moved on the Sabbath. Rebbi Jacob in the name of Samuel: The students of Rebbi Joḥanan ascended to Akhbara and relied on the statement of Rebbi Yannai. Ḥizqiah does not say so but: Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi ascended to Akhbara and heard from the House of Rebbi Yannai that practice follows Rebbi Jehudah.

הַמַּנִּיחַ אֶת בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת בְּעִיר אַחֶרֶת אֶחָד נָכְרִי וְאֶחָד יִשְׂרָאֵל הֲרֵי זֶה אוֹסֵר דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר אֵינוֹ אוֹסֵר. רִבִּי יוֹסֵה אוֹמֵר נָכְרִי אוֹסֵר יִשְׂרָאֵל אֵינוֹ אוֹסֵר שֶׁאֵין דֶּרֶךְ יִשְׂרָאֵל לָבוֹא בַשַּׁבָּת. רִבִּי שִׁמְעוֹן אוֹמֵר אֲפִילּוּ הִנִּיחַ אֶת בֵּיתוֹ וְהָלַךְ לִשְׁבּוֹת אֵצֶל בִּתּוֹ בְּאוֹתָהּ הָעִיר אֵינוֹ אוֹסֵר שֶׁכְּבָר הִסִּיעַ מִלִּיבּוֹ: פיס׳. הָדָא הִיא דְרִבִּי מֵאִיר. דְרִבִּי מֵאִיר אוֹמֵר. הַבַּיִת הַנָּעוּל אוֹסֵר. יָכוֹל לָבוֹא עַל יְדֵי עֵירוּב וְעָבַר וּבָא. מַר עוּקְבָּן בְשֵׁם רַב. הֲלָכָה כְרִבִּי (שִׁמָעוֹן) [מֵאִיר].

MISHNAH: If somebody leaves his house to stay in an other town for the Sabbath, whether he be Gentile of Jewish, he forbids; the Gentile unless permission was bought from him. , the words of Rebbi Meïr. Rebbi Jehudah says, a Gentile forbids but a Jew does not forbid since it is not Jewish to come on the Sabbath. Rebbi Simeon says, even if he left his house and went to keep the Sabbath at his daughter’s in the same town he does not forbid since already he does not think of it any more. HALAKHAH: Paragraph. This is Rebbi Meïr’s, since Rebbi Meïr says, a locked house forbids. Could he not come by an eruv , or transgress and come? Mar Uqban in the name of Rav: Practice follows Rebbi (Simeon) [Meïr] in general follows the most lenient opinion ( Chapter 7, Note 110 ). S. Liebermann conjectures that the first sentence of the next paragraph still belongs to this Mishnah: “Mar Uqban in the name of Rav: Practice follows Rebbi Simeon; the words of the rabbis disagree” (i. e., practice follows R. Meïr.) .

בּוֹר שֶׁבֵּין שְׁתֵּי חֲצֵירוֹת אֵין מְמַלִּין מִמֶּנּוּ בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לוֹ מְחִיצָה גְבוֹהַּ עֲשָׂרָה טְפָחִים בֵּין מִלְּמַטָּן בֵּין מִתּוֹךְ אוֹגְנוֹ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בֵּית שַׁמַּאי אוֹמְרִים מִלְמַטָּן וּבֵית הִלֵּל אוֹמְרִים מִלְמַעְלָן. אָמַר רִבִּי יְהוּדָה לֹא תְהֵא מְחִיצָה גְּדוֹלָה מִן הַכּוֹתֶל שֶׁבֵּינֵיהֶן: פיס׳. מִילֵּיהוֹן דְּרַבָּנִן פְּלִיגִין. דָּמַר רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וְהוּא שֶׁתְּהֵא מְחִיצָה מְשׁוּקַעַת בַּמַּיִם לְשַׁלְשֵׁל דְּלִי. וְלֹא נִמְצְאוּ שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אֶחָד. שִׁיעֲרוּ לוֹמַר. אֵין הַדְּלִי מְהַלֵּךְ יוֹתֵר מֵאַרְבָּעָה טְפָחִים. רִבִּי טֶבֶלַאי בְשֵׁם רַב. אֵין חוּרְבָה לַמַּיִם. הָיָה שָׁם תִּקְרָה. רוֹאֶה אַתָּה כִּילּוּ יוֹרֶדֶת וְסוֹתֶמֶת. הָיָה שָׁם אֲמֶלַתְרָה. אַתּ רוֹאֶה אוֹתָהּ כִּילּוּ יוֹרֶדֶת וְסוֹתֶמֶת. מִיחְלַף שִׁיטַּת רִבִּי יְהוּדָה. תַּמָּן אָמַר. רִבִּי יוּדָן פּוֹטֵר בַּמַּיִם. שֶׁאֵין בָּהֶן מַמָּשׁ. וָכָא אָמַר הָכֵין. אָמַר רִבִּי הוּנָא. וְהוּא שֶׁתְּהֵא מְחִיצָה בוֹלֶטֶת לְתוֹךְ חָלָל שֶׁלְבּוֹר.

MISHNAH: From a cistern between two courtyards one may not draw water on the Sabbath. unless one made for it a partition ten hand-breadths high, either below or inside its rim. Rabban Simeon ben Gamliel said, the House of Shammai say below but the House of Hillel say above. Rebbi Jehudah says, a partition should not be more than the wall in between them. HALAKHAH: Paragraph. The words of the rabbis disagree in general follows the most lenient opinion ( Chapter 7, Note 110 ). S. Liebermann conjectures that the first sentence of the next paragraph still belongs to this Mishnah: “Mar Uqban in the name of Rav: Practice follows Rebbi Simeon; the words of the rabbis disagree” (i. e., practice follows R. Meïr.) , as Rebbi Jacob 86b, col. 533) reads: R. Jacob bar Idi. Instead of “to lower a pail” he reads: “the full size of a pail.” said in the name of Rebbi Joshua ben Levi: Only if the partition is lowered into the water to lower a pail. Do not two different domains use the same domain? They supposed to say that no pail moves more than four hand-breadths. Rebbi Tevelai in the name of Rav: The rules of a ruin do not apply to water. If there was a ceiling, one considers it as if it went down and locked. If there was a cross-beam, one considers it as if it went down and locked. The argument of Rebbi Jehudah is inverted. There 5:4 . If a woman borrows baking ingredients on a holiday from another with a different eruv teḥumin , the resulting cake may be moved only in the domain common to both women. R. Jehudah instructs to disregard this rule concerning water. Why here does he require the existence of a wall? No answer is given. In the quote by R. Ḥananel ( ad 87a ), this paragraph is missing and the statement of R. Huna refers directly to that of R. Tevelai. he said, “Rebbi Jehudah does not apply this to water since it has no consistency.” Rebbi Huna said, but the partition must extend into the hollow of the cistern.

אַמַּת הַמַּיִם שֶׁהִיא עוֹבֶרֶת בֶּחָצֵר אֵין מְמַלִּין מִמֶּנָּה בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׁוּ לָהּ מְחִיצָה גְבוֹהָה עֲשָׂרָה טְפָחִים בַּכְּנִיסָה וּבַיְצִיאָה. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה בְאַמָּה שֶׁל אָבֵל שֶׁהָיוּ מְמַלִּין מִמֶּנָּה עַל פִּי זְקֵנִים בַּשַּׁבָּת אָמֵרוּ לוֹ מִפְּנֵי שֶׁלֹּא הָיָה בוֹ כַּשִּׁיעוּר: פיס׳. מַתְנִיתִין בָּעֲמוּקָה עֲשָׂרָה וְרָחַב אַרְבָּעָה וּבִפְרוּצָה מִיכָּן וּמִיכָּן. נִפְרְצָה מֵרוּחַ אָחָת נוֹתֵן לֶחִי וְקוֹרָה מִיכָּן. נִפְרְצָה מִיכָּן וּמִיכָּן נוֹתֵן לֶחִי וְקוֹרָה מִיכָּן וְעוֹשֶׂה צוּרַת פֶּתַח מִיכָּן. לֹא נִמְצְאוּ שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אַחַת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. תִּיפְתָּר שֶׁהָיוּ בָתִּים מִצַּד אֶחָד. פְּשִׁיטָא הָדָא מִילְּתָא. עֲמוּקָה עֲשָׂרָה וְאֵינָהּ רְחָבָה אַרְבָּעָה מוּתָּר לְטַלְטֵל וּמוּתָּר לְמַלּוֹת. רְחָבָה אַרְבָּעָה וְאֵינָהּ עֲמוּקָה עֲשָׂרָה פְּשִׁיטָא שֶׁמּוּתָּר לְטַלְטֵל. מָהוּ לְמַלּוֹת. רִבִּי חִינְנָא אָמַר. מוּתָּר. רִבִּי מָנָא אָמַר. אָסוּר. מַתְנִיתִין פְּלִיגָא עַל רִבִּי מָנָא. אָמְרוּ לוֹ. מִפְּנֵי שֶׁלֹּא הָיָה בָהּ כַּשִּׁיעוּר. לֹא הָיְתָה לֹא עֲמוּקָה עֲשָׂרָה וְלֹא רְחָבָה אַרְבָּעָה. אֲבָל אִם הָיְתָה עֲמוּקָה עֲשָׂרָה וְאֵינָהּ רְחָבָה אַרְבָּעָה אָסוּר. וַאֲפִילוּ רְחָבָה אַרְבָּעָה וְאֵינָהּ עֲמוּקָה עֲשָׂרָה מוּתָּר. מַה דַהֲוָה עוֹבְדָא הֲוָה עוֹבְדָא.

MISHNAH: From a water canal and not part of the courtyard. which crosses a courtyard one does not draw on the Sabbath unless one made a partition ten hand-breadths high at its entrance and exit. Rebbi Jehudah said, it happened that from the water canal of Abel one was drawing water on the instruction of Elders on the Sabbath. They told him, because it did not have the measure. HALAKHAH: Paragraph. The Mishnah if it is deep ten [hand-breadths] and wide four [hand-breadths] and not part of the courtyard. and open on both sides. If it is open on one side one puts a beam or a lathe on that side. If it is open on both sides one puts a beam or a lathe on one side and makes the shape of a door at the other. Do not two different domains use the same domain domain in itself it would be impossible to make a common eruv for both sides of the street. This in itself should prevent anybody from drawing water on the Sabbath. ? Explain it if there were houses on one side. The following is obvious: If it is ten deep but not four wide one may move and fill ( Mishnah 7:3 ). . If it was four wide but not ten deep it is obvious that one may move. May one fill? Rebbi Ḥinena said, it is permitted. Rebbi Mana said, it is forbidden. Our Mishnah disagrees with Rebbi Mana: “They told him, because it did not have the measure.” It was neither ten deep nor four wide. But if it had been ten deep but not four wide have been ten deep but four wide. it would have been forbidden. Even if it is four wide but not ten deep it is permitted. The case happened as it happened.

כְּצוֹצְרָא שֶׁהִיא לְמַעְלָה מִן הַיָּם אֵין מְמַלִּין מִמֶּנָּה בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִיצָה גְבוֹהָה עֲשָׂרָה טְפָחִים בֵּין מִלְמַעְלָן בֵּין מִלְמַטָּן. וְכֵן שְׁתֵּי כְצוּצְרָיוֹת זוֹ לְמַעְלָה מִזּוֹ עָשׁוּ לָעֶלְיוֹנָה וְלֹא עָשׂוּ לַתַּחְתּוֹנָה שְׁתֵּיהֶן אֲסוּרוֹת עַד שֶׁיְעָרֵיבוּ: פיס׳. רִבִּי זְעִירָא רַב יְהוּדָה בְשֵׁם רַב. וְהוּא שֶׁתְּהֵא מְחִיצָה מְשׁוּקַעַת בַּמַּיִם כִּמְלוֹא הַדְּלִי. וְלֹא נִמְצְאוּ שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אַחַת. אָמַר רַב הוּנָא. וְהוּא שֶׁתְּהֵא מְחִיצָה בְּתוֹךְ שְׁלֹשָׁה טְפָחִים לַכְּצוֹצְרָה. תַּנֵּי. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה אוֹמֵר. כְּצוֹצְרָה שֶׁהִיא לְמַעֲלָה מִן הַיָּם פּוֹחֵת אֶת הַמַּעֲזִיבָה וֹמְשַׁלְשֵׁל וּמְמַלֵּא. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. וְהוּא שֶׁיֵּשׁ בַּנֶּקֶב אַרְבָּעָה טְפָחִים. וְהוּא שֶׁיֵּשׁ בּוֹ רוֹחַב אַרְבָּעָה. וְהוּא שֶׁיְּהוּ מְחִיצוֹת גְּבוֹהוֹת עֲשָׂרָה. תַּמָּן אָמְרֵי. אֲפִילוּ אֵין מְחִיצוֹת גְּבוֹהוֹת עֲשָׂרָה נַעֲשִׂית כִּמְשַׁמֶּרֶת חַד. רִבִּי אִידִי אָמַר קוֹמֵי רִבִּי חִיָיה. מוּתָּר לְמַלּוֹת וְאָסוּר לִשְׁפּוֹךְ. אָמַר לֵיהּ. כַּד נִמְנֶה חֲכָמִים נִמְנֶה לָךְ עִמְּהוֹן. אָמַר רִבִּי מָנָא. מִגְהַר הֲוָה עִימֵּיהּ. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. מִי לֹא אָמַר לֵיהּ. מוּתָּר לְמַלּוֹת. שֶׁמְּמַלֵּא מִמְּחִיצָתוֹ. וְאָסוּר לִשְׁפּוֹךְ. שֶׁשּׁוֹפֵךְ חוּץ לִמְחִיצָתוֹ. אָמַר רִבִּי חִיָיה בַּר בָּא. לֹא אָמַר רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה אֶלָּא בְיָם טִיבֵּרִיָּה. שֶׁהֶהָרִים מַקִּיפִין אוֹתָהּ. רִבִּי לָעְזָר שָׁאַל לְרִבִּי יוֹחָנָן. הָהֵן פיוסרוס זָרַק מִתּוֹכָהּ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ. אָמַר לֵיהּ. עַל דַּעְתָּךְ אֵין רְשׁוּת הָרַבִּים לְעוֹלָם. רֵישׁ לָקִישׁ אָמַר. לְעוֹלָם אֵין רְשׁוּת הָרַבִּים עַד שֶׁתְּהֵא מְפוּלֶּשֶׁת מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. מוּחְלָף שִׁיטַּת רֵישׁ לָקִישׁ. דְּאָמַר. אֵין רְשׁוּת הָרַבִּים בָּעוֹלָם הַזֶּה אֶלָּא לְעָתִיד לָבֹא. שֶׁנֶּאֱמַר כָּל גֶּיא יִנָּשֵׂא. מַתְנִיתָא פְלִיגָא עַל רֵישׁ לָקִישׁ. אֵיזוֹ הִיא רְשׁוּת הַיָּחִיד. שְׁבִילֵי בֵית גִּלְגֻּל. וְכֵן כַּיּוֹצֵא בָהֶן. רְשׁוּת הַיָּחִיד לַשַּׁבָּת וּרְשׁוּת הָרַבִּים לַטּוּמְאָה. אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוֹסֶי אֶלָּא לְעִנְיַין סוּכָּה. אֲבָל לְעִנְיַין שַׁבָּת אַף רִבִּי יוֹסֵי מוֹדֶה. מִילְּתֵיהּ דְּרִבִּי חֲנִינָא אָמְרָה אַף לְעִנְיַין שַׁבָּת. דָּמַר רִבִּי חֲנִינָה. שִׁלְטוֹן בָּא לְצִיפּוֹרִי וְתָלוּ לוֹ קָטִיּוֹת. וְהִתִּיר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי לְטַלְטֵל תַּחְתֵּיהֶן. כְּשִׁיטַּת אָבִיו. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אַתְיָיא דְּרִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָא כְרִבִּי חֲנַנְיָה. וּתְרַוֵיהוֹן פְּלִיגֵי עַל שִׁיטַּת רִבִּי יוֹחָנָן. דָּמַר רִבִּי יוֹחָנָן. רִבִּי יוּדָן וְרִבִּי יוֹסֵי וַחֲנַנְיָה בֶּן עֲקַבְיָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי יְהוּדָה דִגְשָׁרִים מְפוּלָּשִׁין. רִבִּי יוֹסֵי הָא דְסוּכָּה. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה דְּתַנֵּי. רִבִּי חֲנַנְיָה הִתִּיר שְׁלֹשָׁה דְבָרִים. הִתִּיר כְּצוֹצְרָה. ועינה שֶׁבַּיָּם. וַהֲבָאַת אֲלִינְטִית. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי. הָדָא דְאַתְּ מַר בְּמִשְׁתַּמְּשׁוֹת דֶּרֶךְ הַנֶּקֶב. אֲבָל מִשְׁתַּמְּשׁוֹת לַחוּץ מוּתָּר. וְתַנֵּי כֵן. שָׁלֹשׁ כְּצוֹצְרִיּוֹת זוֹ עַל גַּבֵּי זוֹ אָסוּר לְהִשְׁתַּמֵּשׁ מִן הָעֶלְיוֹנָה לַתַּחְתוֹנָה דֶּרֶךְ הָאֶמְצָעִית אֲבָל מִשְׁתַּמֵּשׁ מִן הֶחָצֵר לַגַּג וְאֵינוֹ חוֹשֵׁשׁ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הָדָא דְאַתָּ מַר מִבִּפְנִים. אֲבָל מִחוּץ אָסוּר. רִבִּי זְעִירָא אָמַר. בֵּין מִבַּחוּץ בֵּין מִבִּפְנִים אָסוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי זְעִירָא. מְשַׁלְשְׁלִין קְדֵירַת בָּשָׂר מֵעַל גַּבֵּי זִיז שֶׁגָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. אִם הָיְתָה חַלּוֹן בֵּנְתַּיִים שֶׂלְאַרְבָּעָה טְפָחִים אָסוּר. שֶׁאֵין מִשְׁתַּמְּשִׁין מֵרְשׁוּת לִרְשׁוּת דֶּרֶךְ רְשׁוּת. מָה עֲבַד לָהּ רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. פָּתַר לָהּ (בשבויה) בְּשָׁוֶה.

MISHNAH: From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below. Similarly, two balconies one on top of the other, if they made for the upper one but not for the lower one both are forbidden until they make an eruv . HALAKHAH: Paragraph. Rebbi Zeˋira, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water to lower a pail. Do not two different domains use the same domain, how can the upper floor draw water through the domain of the lower balcony? ? Rav Huna said, only if the partition be within three hand-breadths of the balcony. It was stated: Rebbi Ḥanania ben Aqabia says, if a balcony protrudes over the sea, one opens the floor covering, lowers down, and fills. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Only if the hole is four hand-breadths long, and only if it is four hand-breadths wide, and if the walls are ten hand-breadths high. There they are saying, even if the partitions are not ten hand-breadths high it is made like a funnel. Rebbi Idi said before Rebbi Ḥiyya: One is permitted to fill but forbidden to pour out. He said to him, when we will ordain Sages, we shall ordain you with them. Rebbi Mana said, he shouted 8:6 (Note 230 ), R. Mana uses מְגָחֵךְ “made fun of”. This may be the intended word here also. at him. Rebbi Yose ben Rebbi Bun said, did he not say to him that one is permitted to fill, since he fills inside his partition, but forbidden to pour out, for he pours outside of his partition, such as the sea. As noted in the sequel, the sea intended is a lake. ? Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road 9:2 (Note 81 ) פווסרוס ,פופסדס, Terumot 8:10 ,אפיפסרוס אפיפסרון (but this may be another word), Šeqalim 7:2 פיוסרוס. S. Liebermann identifies the word as πρόσοδος, ἡ, “access road”. This assumes that Roman roads in the East where built in the style of the great straight roads in Italy which passed by the walled cities, which had to be accessed by smaller roads branching off from the main road. But these access roads are not less frequented nor more difficult to use than the main road. E. Guggenheimer ( Berakhot loc. cit .) reads περίοδος, ἡ, “way around, circuit, circular path”. into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written. 40:4 . , every valley will be lifted . A Mishnah 6:6. disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat. but public domain for impurity.” 1:9 . Since the reference to the rules of Sukkah is formulated there differently from here, the texts in their second parts are different versions, rather than straight copies. Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles 1:10 . The essence of a tabernacle is a temporary thatched roof, but it also needs at least three walls. According to the majority opinion the walls must start no more than 3 hand-breadths from the ground; R. Yose admits walls 10 hand-breadths wide hanging from the top. , but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated 3, Notes 101–103 ; Babli 87b . : Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels 22:5, Note 21 . . Rebbi Abbahu in the name of Rebbi Yose: This may not draw water. you are saying if they are using the hole. But if they are using the outside it is permitted. It was stated thus: If three balconies are one above the other. it is forbidden to pass from the upper one to the lower one passing by the middle one, but one may pass from the courtyard to the roof without worry one may not lower anything from the top to the bottom through the airspace belonging to third parties. But outside the house from roof to courtyard there is no problem even if the house has more than one floor and no eruv was made inside. . Rebbi Samuel ben Rav Isaac says, this you mean from the inside but from the outside it is forbidden. If one refers the statement of R. Samuel bar Rav Isaac to R. Abbahu’s statement, one would have to read “permitted”. Since R. Ḥananel’s testimony makes emendation impossible, the statement has to refer even to a single balcony. . Rebbi Zeˋira said, both inside and outside are forbidden and outside in all cases, . A baraita disagrees with Rebbi Zeˋira: “One lowers a pot with meat from a ledge which is ten [hand-breadths] high and four wide. Since the ledge is outside the house, it contradicts both R. Samuel bar Rav Isaac and R. Zeˋira. . If a window of four hand-breadths was in between it is forbidden since one does not pass from one domain to another through a [third] domain.” What does Rebbi Samuel bar Rav Isaac do with this? He explains it (if captive) [if equal].

חָצֵר שֶׁהִיא פְחוּתָה מֵאַרְבַּע אַמּוֹת אֵין שׁוֹפְכִין לְתוֹכָהּ מַיִם בַּשַּׁבָּת אֶלָּא אִם כֵּן עָשׁוּ לָהּ עוּקָה מַחֲזֶקֶת סָאתַיִם מִן הַנֶּקֶב מִלְּמַטָּן בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ אֶלָּא שֶׁמִּבַּחוּץ צָרִיךְ לִקְמוֹר וּמִבִּפְנִים אֵינוֹ צָרִיךְ לִקְמוֹר: רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר בִּיב שֶׁהוּא קָמוּר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים שׁוֹפְכִין לְתוֹכוֹ מַיִם בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים אֲפִילּוּ גַג אוֹ חָצֵר מֵאָה אַמָּה לֹא יִשְׁפֹּךְ עַל פְּנֵי הַבִּיב אֲבָל שׁוֹפֵךְ הוּא עַל הַגַּג וְהֵן יוֹרְדִין לַבִּיב. הֶחָצֵר וְהָאֶכְסֶדְרָא מִצְטָרְפִין בְּאַרְבַּע אַמּוֹת: שְׁתֵּי דִיַיְטוֹת זוֹ כְנֶגֶד זוֹ מִקְצָתָן עָשׂוּ עוּקָה וּמִקְצָתָן לֹא עָשׂוּ עוּקָה אֶת שֶׁעָשׂוּ עוּקָה מוּתָּרִין וְאֶת שֶׁלֹּא עָשׂוּ עוּקָה אֲסוּרִין: פיס׳. שִׁיעֲרוּ מְקוֹם תַּשְׁמִישׁ לָאָדָם סְאָתַיִם. וְאַרְבַּע אַמּוֹת מַבְלִיעוֹת סְאָתַיִם. נִיקְבָּה הָעוּקָה. אִית תַּנֵּי. אֵין צָרִיךְ לַפּוּק. וְאִית תַּנֵּי. צָרִיךְ לַפּוּק. נִתְמַלְּאֵת הָעוּקָה. אִית תַּנֵּי. צָרִיךְ לִשְׁפּוֹךְ. אִית תַּנֵּי. אֵין צָרִיךְ. אָמַר רִבִּי מָנָא. חַד תַּנָּא הוּא. מָאן דָּמַר. צָרִיךְ לַפּוּק. אוֹסֵר לִשְׁפּוֹךְ. מָאן דָּמַר. אֵין צָרִיךְ לַפּוּק. מוּתָּר לִשְׁפּוֹךְ. אָמַר לֵיהּ רִבִּי חִיָיה בַּר מַרְיָיה. הָכִי אָמַר רִבִּי יוֹנְה אָבוּךְ הָוָה בר. קַטיפְרָס. מִבִּפנִים אֲפִילוּ יוֹתֵר מֵעֶשֶׂר מוּתָּר. מִבַּחוּץ אֲפִילוּ פָּחוּת מֵעֶשֶׂר מוּתָּר. אֶלָּא אֲנָן קַיָימִין בְּשָׁוֶוה. מַתְנִיתָא פְלִיגא עַל רִבִּי יוֹחָנָן. הֶחָצֵר וְהָאֶכְסֶדְרָה מִצְטָרְפִין בְּאַרְבַּע אַמּוֹת. פָּתַר לָֹהּ בְּשָׁוֶוה. מַתְנִיתָא פְלִיגא עַל רֵישׁ לָקִישׁ. הַמַּרְפֶּסֶת הַגַּג וְהֶחָצֵר מִצְטָרְפִין בְּאַרְבַּע אַמּוֹת. אָמַר רִבִּי חֲנַנְיָה. עוֹד הִיא בְשָׁוֶה. דַּע לָךְ שֶׁהוּא כֵן. דְּתַנֵּי. הַבַּיִת וְהָעֲלִיָּיה הֶחָצֵר וְהָאֶכְסֶדְרָה אֵין מִצְטָרְפִין. לֹא בְשֶׁאֵין שָׁוִין. אָמַר רִבִּי יִרְמְיָה. רִבִּי מֵאִיר וְרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב דְּתַנִּינָן. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. בִּיב שֶׁקָּמוּר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים שׁוֹפְכִין בּוֹ מַיִם בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים. אֲפִלּוּ גַג אוֹ חָצֵר מֵאָה אַמָּה לֹא יִשְׁפֹּךְ עַל פִּי הַבִּיב. רִבִּי מֵאִיר דְּתַנֵּי. סִילוֹנוֹת שֶׁבַּכַּרָכִין אַף עַל פִּי שֶׁנְּקוּבִין יִשְׁפֹּךְ לְתוֹכוֹ מַיִם בַּשַּׁבָּת. דִּבְרֵי רִבִּי מֵאִיר. וְתַנֵּי כֵן. אִם הָיְתָה מַזְחִילָה מוּתָּר. אִם עוֹנַת הַגְּשָׁמִים הִיא מוּתָּר. צִינּוֹרוֹת מְקַלֵּחִין בּוֹ אָסוּר. וְהָתַנֵּי בַּר קַפָּרָא. אִם הָיָה מָקוֹם צָנוּעַ מוּתָּר. הָדָא פְלִיגָא עַל רַב וְלֵית לֵיהּ קִיּוּם. דְּרַב אָמַר. כָּל שֶׁאָסוּר מִשּׁוּם מַרְאִית הָעַיִן אֲפִילוּ בְחַדְרֵי חֲדָרִים אָסוּר.

MISHNAH: If a courtyard be less that four [by four] cubits one may not pour water in it on the Sabbath unless one make for it a sump containing two seah below the hole (about 25 l) of the run-off. If later there is an overflow from this sink it is not directly the result of pouring out water and therefore one may pour out water in unlimited amounts. , whether inside or outside; only that outside one has to cover but inside one does not have to cover. Rebbi Eliezer ben Jacob says, one may pour water on the Sabbath into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer but one may pour onto the roof and it flows down into the sewer. Courtyard and porch combine for four cubits. Two rows of apartments. , one opposite the other, one side made a sump, the other did not make a sump. Those who made a sump are permitted, those who did not make a sump are forbidden. HALAKHAH: Paragraph. They estimated (the place of) what a person uses is two se’ah and four cubits absorb two se’ah of water and an unpaved area of 16 square cubits can absorb 2 se’ah per day. Babli 88a/b . . If the sump sprung a hole, there are Tannaïm who state that one does not have to plug; there are Tannaïm who state that one has to plug. If the sump was full, there are Tannaïm who state that one has to empty, there are Tannaïm who state that one does not have to. Rebbi Mana said, it is one Tanna. He who says that one has to plug forbids to pour out, he who says that one does not have to plug permits to pour out. Rehhi Ḥiyya bar Marius said to Rebbi Mana: So said your father Rebbi Jonah, thinking about it: If it is sloping inside, even more than ten is permitted; outside even less than ten is permitted. What we are dealing with if it is level. The Mishnah disagrees with Rebbi Joḥanan: “Courtyard and porch combine for four cubits.” He explains it if they are level. A baraita disagrees with Rebbi Simeon ben Laqish: The terrace, the roof, and the courtyard combine for four cubits. Still it is if they are level. You should know that it is so since it was stated: The house, the upper floor, the courtyard, and the porch do not combine. Is that not because they are not level) is that R. Joḥanan holds that domains can be added only if they are on equal heights; the questioner assumed that the porch was higher than the courtyard. In the baraita quoted as opposing R. Simeon ben Laqish it is clear that courtyard and rooftop cannot be of equal height. It is conjectured that he holds that the list of the Mishnah, yard and porch, is exhaustive; this would exclude terrace and rooftop. The answer is that he accepts yard and everything on the same level, porch and everything on the same level. In this interpretation the baraita does not allow one to add the surface areas of courtyard and rooftop. ? Rebbi Jeremiah said, Rebbi Meïr and Rebbi Eliezer ben Jacob both said the same. Rebbi Eliezer ben Jacob as we have stated: “Rebbi Eliezer ben Jacob says, on the Sabbath one may pour water into a sewer which is covered for four cubits in the public domain, but the Sages are saying, even from a roof or a courtyard 100 cubits [wide] one may not pour into the sewer.” Rebbi Meïr as it was stated: In large cities one may pour water into flows even though they are perforated, the words of Rebbi Meïr. 9:2 (Notes 34–40 , Eruvin problem Note 39). Rav’s opinion is accepted in the Babli ( Šabbat 64b , 164b, Beṣah 9a , ˋ Avodah zarah 12a) but consistently rejected in the Yerushalmi. And it was stated thus, if it was a drainpipe it is permitted; in the rainy season it is permitted; streaming spouts are forbidden and Bar Qappara stated, if it occurred at a hidden place it is permitted. This disagrees with Rav and he cannot explain it, since Rav said that everything forbidden because of a bad impression is forbidden even in the most private room.