MISHNAH: One makes planks for wells, four double columns, the well or cistern is private domain if it is at least 10 hand-breadths deep. Therefore one has to see to it that the animals drink in a private domain. R. Meïr requires a straight plank (of indeterminate width) after a 5 cubits opening. 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.
HALAKHAH: “One makes planks for wells,” etc. Since what is breached is more than what is standing he makes double columns but not simple ones, which proves by itself that it is because of access to the well. Rebbi Zeˋira in the name of Rebbi Eleazar: You are reaching here what are the limits of domains of the Sabbath, for if he did so at (one) place and then threw there four cubits in the public domain he would be liable. Rebbi Yose said, since you were lenient with him about what is breached may be more than what is standing, you are strict with him in another matter since everywhere else one makes a plank of four hand- breadths but here he makes a plank of six hand-breadths.
Rav Jeremiah in the name of Rav: They permitted planks for wells only for pilgrims. Rav Abin said, at the time of pilgrimage. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Because of the pilgrims. Rebbi Ezra said before Rebbi Mana, the Mishnah implies that one makes planks for wells in the present time. But did we not state, “one fills from the cistern of the diaspora with a wheel on the Sabbath, from the large cistern, etc.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted. Rebbi Eudaimon from Haifa instructed in Haifa, Rebbi Jeremiah instructed in Ḥelef about planks for wells in the present time.
They wanted to say that Rebbi Meïr would admit to Rebbi Jehudah, Rebbi Jehudah will not admit to Rebbi Meïr. Rebbi Meïr will admit to Rebbi Jehudah? Does not Rebbi Meïr have simple poles, and you are saying so? If you are making double columns but no straight poles, he would think, perhaps a partition for the Sabbath is made in this way; he would make it in other places and become liable. Rebbi Aḥa in the name of Rebbi Ḥinena: Neither of them yields to the other. Rebbi Mana said, even though Rebbi Yose (about) did not say this, he said something similar. Rebbi Bun and Rebbi Bun asked before Rebbi Zeˋira: How far away does a double column have to be so it would not need a straight [plank]? He told him, less than three [hand-breadths] is considered closed, more than six is far away. Therefore we have to consider from three to four. If you would say that Rebbi Meïr yields to Rebbi Jehudah, should he not make a double column far away and not need a simple [plank]? Rebbi Abba bar Mamal said, Rebbi Meïr requires simple [planks] only according to Rebbi Jehudah’s method. Rebbi Yose said, even according to his own method, since in any case what is standing is not more than what is breached. Since what is standing should be more than what is breached it needs a simple [plank].
“If one big stone was there one sees that if it is split and there be six [hand-breadths] in both directions it is considered a double column.” Some Tannaim state, if it is hollowed out. They wanted to say that he who says, if it is hollowed out, measures from the inside while he who says, if it is split, measures from the outside. Rebbi Yose said, would you not let it stand if it was like garlic skin? This implies that both he who says that it is split as also he who says it is hollowed out measures from the inside. He who says, if it is hollowed out, if it is round; he who says, if it is split, if it is square. You should know that it is so since one Tanna said to the other, the only difference between my formulation and yours is that you are speaking of a round one but I about a square one.
If there was a ditch ten [hand-breadths] deep and four wide, and it extends six in each direction, it is judged to be a double column. Not only a ditch but also a heap. Partially a ditch and partially a heap? If there were five sticks with less than three [hand-breadths] between them which together cover six [hand-breadths] in each direction, they are judged to be a double column. If there were three and he tied bast on top, would this save as symbolic fence? Does not a symbolic fence save only if it is proven from each side? Then what was tied around is as if blocked. Similar to what you are saying there, one sees that if it is split and there would be six [hand-breadths] in both directions it is considered a double column, could you say the same here? There would you not let it stand if it was like garlic skin; here what can you say? If you would say so you would abrogate the rules of symbolic fences.
A wall, and a tree, and a copse of reeds are counted as double columns 24b . . If they grew by themselves one may carry there up to an area of two bet se’ah . If he planted them with his hands one may carry there even one or two bet kor . If there was one large well and he made [the double columns] for one half but not for the other half. For the half for which he made it it is permitted, for the half for which he did not make it it is forbidden. If there were two, could the space in-between be considered for both sides? What is his problem? If both were used to fill; but if only one was used to fill it is usable for both sides.
From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv ; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them was totally conforming to the rules. . Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them share only windows, not full door openings. . Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells have any impact on the rules of wells surrounded by double columns. If the well runs dry before the Sabbath the double columns lose all their meaning. .
Rebbi Yose ben Rebbi Abun said, they permitted the planks of wells only to draw water. If water came on the Sabbath, the Sabbath already came with prohibition. If the well dried out, the Sabbath already came with permission. Rebbi Jonah said that Rebbi Nasa asked, may one carry between the planks? We should say that if there are four hand-breadths between one and the other it is like a prohibited threshold, otherwise like a permitted threshold, permitted for both domains; only one should not exchange.
It was stated, there are about ten cubits, the words of Rebbi Meïr; Rebbi Jehudah says, like thirteen or fourteen minus “too little, not enough”. In Demay 5:2 the expression is פָּרָא צִיבְחַר “less a little bit.” : a cubit, a half, and one cubit interspace.
MISHNAH: It is permitted to make them close to the well on condition that the head and most of the cow be inside when she drinks. It is permitted to put them arbitrarily far away on condition to add planks.
HALAKHAH: “It is permitted to make them close to the well,” etc. Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: This is its measure. With this measure even though the camel is entirely outside it is permitted. Less than this measure even if the kid goat is entirely inside it is forbidden. It was stated: Rebbi Simeon ben Eleazar said, enough for a camel and its camel driver. Does he disagree? In every case where the cow stretches its neck, the camel bends its neck. Why do you want this? Could not the cow stand in the public domain and eat in a private domain? Rebbi Yose said, there it is about one who [provides] for it, but here if it eats by itself.
In Rebbi Meïr’s opinion, double columns and single ones; in Rebbi Jehudah’s opinion double columns but no single ones.
MISHNAH: Rebbi Jehudah says, up to two bet se’ah . They said to him, two bet se’ah were said only for a garden patch and a corral. But if there was a sheep-pen, or a sheep corral, or a backyard, or a front yard, even five bet kor is 30 seˋah ; a bet kor 75’000 square cubits. , even ten bet kor are permitted and it is permitted to put them arbitrarily far away on condition to add planks.
HALAKHAH: According to Rebbi Jehudah, is the well included in the measure of two [ bet ] se’ah ? Let us hear from the following: If a well is two bet se’ah one may not go farther away than for the head and most of the body of a cow. This implies that the well is included in the measure of two [ bet ] se’ah .
MISHNAH: If a public road interrupts them he should divert it around it, but the Sages say that this is unnecessary. One makes planks both for a public cistern, a public well, and a private well, but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba. Rebbi Jehudah ben Bava said, one makes planks only for a public well; for everything else one makes a belt ten hand-breadths high.
HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah ,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden, that Mishnah is consistent with Mishnah 2:4 . . Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya, end of Halakhah 2:3. . Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.
Paragraph. “Rebbi Jehudah says, if a public road interrupts them,” etc. What is the difference between a public cistern and a private cistern? A public cistern has publicity, a private cistern has no publicity. Then even for his well! But a public well can be expected to run dry, a private well is not expected to run dry.
Rebbi Jacob bar Aḥa, Amram, Rav Jehudah in the name of Samuel: Practice follows Rebbi Jehudah ben Bava. Rebbi Jehudah the father of Rebbi Mattaniah said, the Mishnah says so, “one makes planks for wells,” not for cisterns. But did we not state, “but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba”? But therefore we must deal with public cisterns, and similarly “one makes planks for wells,” for public wells.
MISHNAH: In addition, Rebbi Jehudah ben Bava said, if a garden patch or a corral are seventy cubits and a remainder by seventy cubits and a remainder surrounded by a wall ten hand-breadths high. In an enclosed area of up to 2 bet se’ah one may carry. One of more than 2 bet se’ah may be turned into a domain for carrying only if it is used for human dwelling. one carries inside on condition that it contain a watchman’s hut or a dwelling or be close to a village
HALAKHAH: Paragraph. “In addition, Rebbi Jehudah ben Bava said,” etc. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, they inferred it from the courtyard of the Tabernacle: the length of the courtyard 100 cubits wide 50 by 50 . 27:18 . Babli 23b . The expression “50 by 50” is read as meaning that the standard measure of area shall be a square of 5’000 square cubits. . 50 times 100 are 5’000. 70 by 70 are 5’000 minus 100, and we have stated “seventy cubits and a remainder.” And Samuel stated, they stated cubits and two thirds of a cubit. Seventy times two thirds and seventy times two thirds make 140 thirds each; 140 thirds and 140 thirds are 93⅓. There is missing from there 4/9 for the corner, there remain nineteen thirds minus one ninth. As we have stated, there is a slight difference which the Sages could not compute.
In a corral which covers two bet se’ah one is permitted only to carry a distance of four cubits one requires a wall or a fence with woof and warp ( Mishnah 5 ). . If there were two, each one a bet se’ah minus four cubits; Rebbi Zeˋira in the name of Rebbi Joḥanan: one carries in the second as complement of the first. Rebbi La in the name of Rebbi Joḥanan, one may not carry in the second as complement of the first. Rebbi Zeˋira said, Rebbi La agrees that if there were three. Each of the three a bet se’ah , one agrees that one carries in the second as complement of the first at his disposal. .
A corral which covers up to two bet se’ah . Rebbi Abbahu said, since it can be permitted by a caravan, if somebody threw from the public domain into it he is liable. Rebbi Samuel bar Rav Isaac asked, (not after it was permitted) [if it was chosen by] the caravan it becomes forbidden in a prohibition; therefore here is no liability for a purification sacrifice. By the same argument, an alley whose beam is higher than twenty cubits since it is qualified in the opinion of Rebbi Jehudah (more than thirteen), if somebody threw from the public domain into it would he be liable? An alley which was breached more than ten [cubits], since a breach of an alley in the opinion of Rebbi Jehudah is more than thirteen, if somebody threw from the public domain into it would he be liable?
If a courtyard is open into a corral one may carry from the courtyard to the corral but not from the corral to the courtyard. Rebbi Judah from Anthodriya asked, may one carry from one corral to another corral through the courtyard? The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.
MISHNAH: Rebbi Jehudah says, even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it. Rebbi Aqiba says, even if none of these is there one carries in it on condition that it be seventy cubits and a remainder by seventy cubits and a remainder. In an enclosed area of up to 2 bet se’ah one may carry. One of more than 2 bet se’ah may be turned into a domain for carrying only if it is used for human dwelling. .
HALAKHAH: The opinion of Rebbi Jehudah seems inverted, as we have stated there, “what is a corral? Anything close to a village, the words of Rebbi Jehudah.” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house.
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 2:6 : “How much is a bet rova` ? 10.5 cubits square, Rebbi Yose says even if its length is twice its width.” The quarter is a quarter qav , 1/24 of a se’ah . Therefore a bet qav = 2500/24 = 104.1667 square cubits or 10.206, somewhat less than the 10.5 given in the Tosephta. The quote shows that R. Yose consistently considers “squares” mentioned in legal contexts as measures of area, rather than geometric squares. , “ Kilaim in a quarter. Rebbi Yose says, even if its length is twice its width.”
MISHNAH: Rebbi Illai said, I heard from Rebbi Eliezer: Even if it is a bet kor . If the entire area was fenced in and there was an area smaller than two bet se’ah somehow separated from the entire area, such as a hill, or a depression, or a cave, one may carry in that separate area because of the fence around the entire area. , and I also heard from him that if one of the dwellers in a courtyard had forgotten to make an eruv he is forbidden to bring into or bring out of his house but to others it is permitted. I also heard from him that one may satisfy one’s obligation on Passover with white stone-crop. I asked around among all his students to find support but did not find any.
HALAKHAH: Paragraph. “Rebbi Illai said, I heard from Rebbi Eliezer:” Rebbi Abbahu in the name of Rebbi Eleazar, this Mishnah is about two bet seah collected from the bet kor . If the entire area was fenced in and there was an area smaller than two bet se’ah somehow separated from the entire area, such as a hill, or a depression, or a cave, one may carry in that separate area because of the fence around the entire area. .
“And also I heard from him that if one of the dwellers in a courtyard had forgotten to make an eruv he is forbidden [to bring into] his house.” There it follows the rabbis, here Rebbi Eliezer. The rabbis say, a person may annul his right to his house but not his right to his courtyard, “annulling one’s right” means asking not to be counted. This permits the other parties to establish an eruv without his participation; he will have no right to use the eruv . . Rebbi Eliezer says, just as a person may annul his right to his house so he may annul his right to his courtyard. According to Rebbi Eliezer, could he not be treated like a guest. and be permitted? Rebbi Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: Rebbi Eliezer fined him should be fined. . Rebbi Shammai asked, according to Rebbi Eliezer, does one fine anybody in error about a matter of their words? Rebbi Abba the son of Rav Pappai asked, if somebody said, I am annulling the right to my house, would the rabbis agree? If somebody said, I am annulling the right to my courtyard, would Rebbi Eliezer agree?
“Also I heard from him that one may satisfy one’s obligation on Passover with white stone-crop.” They were of the opinion to say, about white stone-crop. It was found stated, about all of them.