MISHNAH: How does one complete towns? A house is recessed, a house is protruding, a superstructure of a city wall is a watch tower. The example of the Babylonian Geonim ( geonim Harkavi p. 182) is a dove-cote. is recessed, a superstructure is protruding. If there were walls of ruins ten hand-breadths high or bridges or mausoleums containing dwellings they extend the measure correspondingly and one makes it like a rectangular table, in order to include the corners.
HALAKHAH: “How does one complete towns,” etc. “A house is recessed,” one moves it out in line with the town; “a superstructure is protruding,” one moves the town out in line with it.
8:7, Notes 157–158 . In the last example, from Avodah zarah , the text in Berakhot attributes the word with ע to Rav and with א to Samuel. This also is required by the text here. Rav says meˋabberin , and Samuel says me′abberin . He who says meˋabberin , one adds a limb (אבר) to it. And he who says me‘abberin , like a pregnant (עוברה) woman. There, we have stated 8:7 . : “One does not recite the benediction over a lamp unless one has profited from its light.” Rav says yeˋutu , and Samuel says ye‘utu . He who says ye′utu, but with this we shall be a G reeable to you . 34:15. . He who says ye‘utu, to know, to inform the weary of wisdom . 50:4 . . There we have stated 1:1. : “Before the holidays of the Gentiles.” Rav stated ˋedehen and Samuel stated ‘ edehen . He who says ˋedehen, for the day of their misfortune (אידם) is near . 32:35 . . He who says ‘ edehen, they are their witnesses (עידיהם), etc. How does Samuel deal with Rav's reason, they are their witnesses ? In the future they will bring to naught their worshippers on the Day of Judgment.
Rebbi Joḥanan in the name of Rebbi Hoshaia: one adds a limb to it. 11:6, Notes 68–69 . He lifted his eyes and looked at him. He told him, why are you looking at me? Do I need you that you enjoy it? Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋira: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. It is written. 33:7 . and Moses would take the Tent , etc. How far away was it? One mil 45(4 ). . It is not written “and it was that anybody asking Moses” but and it was that anybody asking the Eternal . From here that anybody visiting his teacher is as if he was visiting the Divine Presence. Rebbi Ḥelbo, Rebbi Ḥuna in the name of Rav: It is written. 17:1 . The verse continues: By the Living Eternal … before Whom I stood . , Eliahu from Tisbe said, etc. Was not Eliahu the ruler טרן 3). of the prophets? But it teaches that all the time he was standing before his teacher Aḥiyya from Shilo it was as if he stood before the Divine Presence. Rebbi Ḥelbo in the name of those of the House of Shilo: Even when Eliahu wanted water for his face Elisha would put it on his hands. What is the reason? Here is Elisha ben Shafaṭ . 3:11 . , it is not written here “who studied Torah”, but who poured water on Eliahu’s hands . It is written. 3:1. : The lad Samuel was serving the Eternal before Eli . Did he not only serve Eli? But this teaches that all service which he rendered before his teacher Eli was as if he rendered if before the Divine Presence. Rebbi Ismael stated. 18:12 . Mekhilta dR. Ismael Yitro Parašah 1 (ed. Horovitz-Rabin p. 196 ). : And Aaron and all the Elders of Israel came to eat bread with Moses’s father-in-law before god . Did they eat before God? But from here that anyone who receives a friend of Mekhilta: Sages; similarly Babli Berakhot 64a . is as if he received the Divine Presence.
Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan, from where do you augment? From the lintel 2’000 cubits. Rebbi Yose said to Rebbi Yasa bar Aḥa: It seems reasonable only from the superstructure. But in front of the town it is unlimited. He said, this also is my opinion. He said to him, what did you see to say “the superstructure”? Or should we say these in the back of the superstructure? Rav Naḥman said, at the end of the country. The word of Rebbi Simeon implies this, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon, from Tiberias to Sepphoris, by caves and by barns.”
May one add superstructure to superstructure? The word of Rebbi Simeon ben Laqish implies that one adds superstructure to superstructure, since Rebbi Simeon ben Laqish said, I can cause that Bet Maˋon be in the completion of Tiberias. You consider the stadium as if it were full of houses, and the castra a military camp; this is a dwelling. are within 70 and remainder of the stadium, and Bet Maˋon is within 70 and remainder of the castra . If one considers the superstructure, the mausoleum of Siricon is not within 70 and remainder, but if one considers the pottery, the mausoleum of Siricon is within 70 and remainder.
May one add completion to completion? The word of Rebbi Simeon implies that one adds completion to completion, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon, from Tiberias to Sepphoris, by caves and by barns.” Here for walking, there for completion.
Rebbi Aḥa said, the Elder Rebbi Ḥiyya and Bar Qappara disagree. One said, this you are saying only about a large city. But for a small town the addition should not be more than the core. But the other said, whether large or small, 2’000 is sufficient.
Rebbi Phineas said, it happened that a bright student studied completions for three and a half years from his teacher; he went and completed Galilee. He could not finish to complete the South before the time made it impossible.
Rebbi Abba, Rav Jehudah in the name of Rav: If a town is built like a bow, if between the ends there is [a distance of] 3’999 [cubits] he walks its entirety and outside it 2’000; 4’000 he only has 2’000 cubits from the place of his eruv . Rebbi Aḥa said, Rebbi Samuel explained it. If he would put his sandals at one place he could go outside and put them on; and if he would put his sandals at another place he could go outside and put them on. He could come from either side to the outside. From one side it is forbidden, from both sides it is permitted.
Rebbi Abba in the name of Rav Jehudah. If there was a large city and in it a ditch ten [hand-breadths] deep and four wide, one looks where it is full of earth and pebbles. Otherwise one considers it open.
Rebbi Abba, Ammi bar Ezechiel in the name of Rav. If a city is built on the banks of a river, if between it and the river are four hand-breadths one measures from the wall, three one measures from the outer bank of the river unless the river be [wide] more than 70 and remainder. Where do we hold? If it descends ten hand-breadths in three [cubits] one measures from the outer bank of the river, if in four [cubits] one measures from the wall. So where we hold is between three and four.
Rav said, in a town built of tents, everybody measures from his tent. If there were three huts and three barns one measures from the outer one. Issy objected, is it not written. 23:13 . , a sign you should have outside the camp ? How could they relieve themselves outside wide ( Chapter 3, Note 136 ), how could somebody on one side of the camp go and relieve himself on the other side if he could only go one mil from his tent? ? Rebbi Ḥiyya the son of Rebbi Sabbatai asked, how could they go to Moses’s house of study? Moses built them three huts and three barns. Chapter 7 Note 399 , Chapter 12 Note 12. The quote of the present paragraph in Qondros Aḥaron edited by L. Ginzberg in his Yerushalmi Fragments p. 318 reads here the exact text of Šabbat Chapter 12. Cf. Babli 55b . Rebbi Yose says, because they were travelling and camping by the Word, was it not temporary? Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that he would bring them into the Land, it is as if it were permanent. Because of this reads “R. Abun”). Rebbi Abbin said, Moses built them three huts and three barns.
“One makes it rectangular in the four directions of the world, so that its Western direction be in the West of the world and its Southern direction be in the South of the world. Rebbi Yose said, if he does not know how to determine the directions let him go and learn from the solstices. From the place where the sun rises on the day of the summer solstice to the place where it rises on the day of the winter solstice is Eastern direction; from the place where the sun goes down on the day of the winter solstice to the place where it goes down on the day of the summer solstice is Western direction; the remainder are North and South. That is what is written. 1:6 . , it goes to the South and turns to the North. It goes to the South during the day and turns to the North during the night; all around in circles goes the wind, to its circuits returns the wind , these are Eastern and Western directions.”
One understands this for Shilo and the Temple, as Rebbi Aḥa said in the name of Samuel bar Rav Isaac, how much did the earlier prophets exercise themselves to make the Eastern gate so that the sun be exactly on it on the summer solstice and the winter solstice. It was called by seven names: the gate “desist”. 11:6 . , the foundation gate. 23:5 . , the sun gate. 19:2 . , the entrance gate. 40:15 . , the middle gate. 39:3 . the new gate. 26:10 . , the upper gate. 24:20 . . The gate “desist” since there the impure separate; that is what is written. 4:15 . , desist, impure one calls them . The foundation gate, for there practice was founded. The sun gate, since it was directed towards sunrise, as you are saying 9:7 . , Who says to the sun not to shine . The entrance gate, since it serves as entry and exit. The middle gate, since it is fixed between two gates. The new gate, for there the Sopherim renewed practice. The upper gate, since it was higher than the courtyard of Israel and the courtyard of women 26b , bottom) reads: since it was higher than the courtyard. Probably it means that the Eastern gate was built higher than the wall and the other gates since it was crowned by a tower depicting the fortress of Susa ( Mishnah Middot 1:3 ). . The Temple had another distinction.
Who was determining them the directions in the desert. 2 ). Tanḥuma Bemidbar (12 ). ? Rebbi Aḥa said, the Ark did determine the directions for them. That is what is written. 10:21 . , then travelled the Kohatites, the carriers of the Sanctuary , this is the Ark. And the Mererites erected the dwelling before they came, the Kohatites on whom the Ark was placed.
. 10:25 , 2:17 . How did Israel travel in the desert? Rebbi Ḥama bar Ḥanina and Rebbi Hoshaia: R. Joshua ben Levi. . One said, like a chest, but the other said, like a beam. He who said like a chest, just as they camped so they travelled .2:17. . He who said like a beam, the collector of all camps with their armies . 10:25 . . How does he who said like a beam explain him who said like a chest, just as they camped so they travelled ? Just as they camped following the Word, so they travelled following the Word. How does he who said like a chest explain him who said like a beam, the collector of all camps with their armies ? Since the tribe of Dan was so populous it travelled last and to anybody who had lost anything they would return it to him; that is what is written, the collector of all camps with their armies .
It was stated in the name of Rebbi Jehudah: “Also its ledges and walls were measured with it.” Rav Hoshaia asked: is the airspace of a courtyard measured with it? Let us hear from the following: A house which was breached on one side is measured with it, from two sides it is not measured with it. Rebbi Abbin in the name of Rav Jehudah, if its beam had been removed. But if its beam had not been removed it is measured with it. If the beam had been removed is it not like the airspace of a courtyard? There it was enclosed as a dwelling, here it was not enclosed as a dwelling. “If he measures he should not be measuring from the center since he would lose, but from the corners.”
MISHNAH: One gives a fore-court to the city, the words of Rebbi Meïr; but the Sages say that a fore-court was mentioned only between two villages, if each of them has seventy cubits and a remainder, the fore-courts of both make it one. Similarly three villages forming a triangle, if between the two outer ones there are 141⅓ [cubits], the middle one makes all three to be one each inhabitant may walk through all of them and outside 2’000 cubits measured from the outermost lines. .
HALAKHAH: Paragraph. “One gives a fore-court to the city,” etc. Rav Ḥuna in the name of [Rav]: Rebbi Meïr and the rabbis explain the same verse. Rebbi Meïr explained: From the city wall , why does the verse say, outwards . 35:4 , Babli 57a . He reads the verse that one does not start measuring from the city wall but somewhere outside. The definition of “outside” is given over to the rabbinic authorities. ? From here that one gives a fore-court to the city. The rabbis explained, outwards, why does the verse say, from the city wall ? From that one does (not) give a fore-court to the city. Does this not mean that one gives a fore-court to the city? Rebbi Jacob bar Aḥa, Rebbi Abuna, Rebbi Naḥum in the name of Rebbi Samuel bar Abba, the Mishnah is finished.
Paragraph. “Similarly three villages forming a triangle,” etc. Samuel said, if they are in a line. Bar Qappara said, it they are like a tripod. Which one is the middle one? It is understandable for him who said, they are in a line. For him who said, they are like a tripod, which one is the middle one? Rebbi Samuel, Rebbi Berekhiah’s brother, said, if you are measuring from one, the other is the middle one; if you are measuring from one, the other is the middle one. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Ḥanina, only if the middle one not be farther than 2’000 cubits. Rebbi Yose said, I objected before Rebbi Jocob bar Aḥa, did we not state: “if between the two outer ones are 141⅓ [cubits], the middle one makes all three [to be one] each inhabitant may walk through all of them and outside 2’000 cubits measured from the outermost lines. .” To permit the two outer ones but not A and C nor B and C. . If there were two, could the middle one be counted for either side? His problem was if there were two people walking. But if one person is walking, it is counted for either side are rabbinic we may say that retroactively it became clear that C belongs to where it is needed. .
MISHNAH: One only measures with a rope of 50 cubits, neither less nor more. One should only measure holding up to his heart. If he was measuring and came to a valley or a wall he circumvents it and returns to his measurement, on condition that he not exit the Sabbath domain. If he cannot circumvent it, about this said Rebbi Dositheos ben Yannai in the name of Rebbi Meïr: I heard that one strip-measures in the mountains.
HALAKHAH: Paragraph. “One only measures with a rope of 50 cubits,” etc. How much is the measure of the Sabbath domain? 40 ropes. “Neither less” since it can be tightened and increases, “nor more” since it gets loose and loses. Some Tannaim state, one measures with a linen rope, but some Tannaim state, with a chain rope, and some Tannaim state, with a rope of four cubits. Rebbi Joshua said, there is no truer measure than with chains, but what can I do since in Prophets it is written ropes, a linen twine was in his hand and a measuring rod . 40:3 . .
If from him to a river were 75 cubits. Two Amoraim, one said, he measures with a rope of 50 cubits and returns 25 cubits; but the other one said, he measures with a rope of 50 cubits and the remainder he measures with a rope of four cubits. If the river was narrow on top and wide below, up to 50 cubits one considers it as if full of dust and pebbles; otherwise one sees it inclining upwards and inclining downwards. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain. Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: only if the measure results in the mountain four hand-breadths as a place. Rebbi Yose, Rebbi Abuna in the name of Rav Jehudah, Rebbi Yudan has it in the name of Rav: If one holds it high above his head and the other by his feet, everybody agrees that one strip-measures. The high one over his head and the low one on his hips, everybody agrees that one strip-measures. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure.
5:5 , explained in detail in Notes 120–123 and Makkot 2:7 (Notes 141–142 ). Rebbi Abba in the name of Rebbi Jehudah, Rebbi Zeˋira in the name of Mar Uqba: One strip-measures only with a rope of 50 cubits. Rebbi Zeˋira in the name of Rav Ḥasdai: One strip-measures (only in mountains but) not for the place of breaking the calf’s neck. This would be acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the Levitic cities? For the main thing one does not strip-measure; does one strip-measure for the derivative?
. 35:3 . From where that one does not bury in Levitic cities? Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: And their open spaces shall be for their animals … and all their lives . They were given for living; they were not given for burials.
MISHNAH: Surveys may only be made by professionals. If one extended the place and restricted it at another, one listens to him who extends. Even a slave or a slave woman are trustworthy to say up to here is the Sabbath domain since the Sages said in these matters not to restrict but to be lenient.
HALAKHAH: Paragraph. “Surveys may only be made by professionals,” etc. One does not listen to a non-professional who added.
Rebbi Hoshaia said: You must conclude that the boundaries of Sabbath domains are not clear in the words of the Torah. Rebbi Mana asked, it is accepted that 2’000 cubits is not clear. Are 4’000 cubits not clear? Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: The only clear case among all of them is the domain of twelve mil of the camp of Israel.
MISHNAH: A village which is the property of one person. If it turns into a place with multiple owners, an eruv is needed. and becomes owned by many can have one eruv in its entirety; but for one of multiple ownership to make it possible to carry in the alleys. If now an individual buys up all property in the village it should not be forgotten that the place originally needed an eruv ; therefore some part should be left outside the main compound in which one may carry freely. which became one of single ownership one does not make an eruv in its entirety unless one leaves outside [a part] like the town Ḥadašah in Jehudah. 15:37 . which has 50 inhabitants, the words of Rebbi Jehudah. Rebbi Simeon says, three courtyards of two houses each.
HALAKHAH: Paragraph: “A village which is the property of one person. If it turns into a place with multiple owners, an eruv is needed. and becomes owned by many,” etc. It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Jehudah’s argument is inverted since Rebbi Ḥiyya stated: How does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam on each side, but the Sages say, a lath and a beam on one side and he makes a door frame on the other side. And here he says so? It was not said about this but about the following: Even a big city like Antioch, if it has a single gate one may make an eruv can be made for the entire city but no partial one. R. Jehudah states that either one makes no eruv at all or one makes one for the entire city. If one made two eruvim for two different parts of the city both would be invalid. Babli 59a/b . . It was stated in the name of Rebbi Jehudah: One does not make an eruv in parts. Rebbi Yose said, this for two different parts of the alley both would be invalid. implies that if people in an alley put a beam (in) [at the entrance] 59b p. 50d, Meïri ad 59a p. 227a, Rosh Chapter 5 No. 9) all read “in the middle”, and this is the meaning of the scribe’s text. The dwellers in the back part of the dead-end alley put their cross beam not at the entrance of the alley but in the middle. If the dwellers of the outer part do not make their own eruv , the back part eruv is valid. If both parts make their own eruv, neither of them is valid. of the alley then these are permitted and those are prohibited. If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. . If five alleys opened into one alley and they put their beam in the middle of the alley then these are permitted and those are prohibited for that alley. . If both of them put it up, both are prohibited. What does he do? He puts the beam at the entrance of the alley and permits the alley. Rebbi Phineas immigrated here. He looked at the entrance of the market of the shearers and said to them, did you split your eruv ? Rebbi Jehudah bar Shalom told him, it was made to reinforce the houses. .
“Unless one leaves outside like the town Ḥadašah in Jehudah.” As Senan, Ḥadašah, and Migdal-Gad . 15:37 . . “Which has 5 inhabitants,” even men, women, and children. Assi said, but only Israel. Rebbi Abba bar Mamal, Simeon bar Ḥiyya in the name of Rav: If they open into it have to be accessible from the town, otherwise they could not be part of the eruv and leaving them out would not be reserving anything. . Rebbi Mana said, since they open into it they all are made one domain. Babli 60a . .
MISHNAH: If somebody was in the East and told his son to make him an eruv in the West, or in the West and told his son to make him an eruv in the East, if there are from his place to his house 2’000 cubits but to his eruv more than this, he is permitted up to his house but forbidden to his eruv for him, but he goes in the opposite direction and therefore could not reach the place of his eruv before sundown. Then the eruv is invalid for him, but since he ordered an eruv made he lost the rectangular domain of the town dwellers and now can only move in a circle of radius 2’000 cubits. ; if to his eruv 2’000 cubits but to his house more than that, he is permitted up to his eruv but forbidden to his house. If somebody puts his eruv in the complement of the town of a city wall is a watch tower. The example of the Babylonian Geonim ( geonim Harkavi p. 182) is a dove-cote. he did not do anything. If he puts it outside the domain, his Sabbath domain is a circle of radius 2’000 centered at the eruv; he loses not only the distances in the direction opposite to that of his eruv but also the rectangular shape of his domain. what he had gained he loses.
HALAKHAH: Paragraph. “If somebody was in the East,” etc. Because of the difficulty did Bar Qappara ask, the East of his son and the West of his son? One understands “if there are from his place to his house 2’000 cubits but to his eruv more than this, he is permitted up to his house but forbidden to his eruv for him, but he goes in the opposite direction and therefore could not reach the place of his eruv before sundown. Then the eruv is invalid for him, but since he ordered an eruv made he lost the rectangular domain of the town dwellers and now can only move in a circle of radius 2’000 cubits. .” “If to his eruv be 2’000 cubits but to his house more than that, he is permitted up to his eruv but forbidden to his house”. Therefore one has to read the Mishnah as “him to the East of his son and the West of his son”. Babli 60b . ?
MISHNAH: The people of a large town walk through all of a small town; the people of a small town walk through all of a large town. How is that? If somebody lived in a large town and put his eruv in a small town, or in a small town and put his eruv in a large town, he walks through all of it and outside of it 2’000 cubits. But Rebbi Aqiba says, he only has 2’000 cubits from the place of his eruv .
HALAKHAH: Paragraph. “The people of a large town walk through all of a small town,” etc. So is the Mishnah: “The people of a large town walk through all of a small town, the people of a small town do not walk through all of a large town. How is that?” There is no “how is that”.
Is a city counted in the measure of 2’000? Rebbi Ḥizqiah said, Rebbi Simon in the name of Rebbi Joḥanan: A city is not counted in the measure of 2’000. Rebbi Eleazar said, a city is counted in the measure of 2’000. In earlier times the people of Tiberias were walking through all its hot springs but the people of its hot springs came only to the cupola. But today for the people of Tiberias and the people of its hot springs it is one city. Rebbi Jeremiah said, “it happened that an old shepherd came and said before Rebbi, I remember the people of Magdala walking up to its hot springs, walking through its hot springs and coming up to the outer courtyard close to the bridge; and Rebbi permitted that the people of Magdala walk up to its hot springs, walking through its hot springs and come up to the outer courtyard up to the bridge. In addition, Rebbi permitted that the people of Gadara descend to their hot springs and return to Gadara but the people of the hot springs may not ascend to Gadara.” Rebbi Mana said, because of the authorities. Rebbi Yose ben Rebbi Abun said, it is not because of this but because we have stated “the people of a large town walk through all of a small town, the people of a small town do not walk through all of a large town.”
Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina: Where do they disagree? If they put their eruv in a public square. But if they put their eruv in houses even Rebbi Aqiba will agree into a ruined city he only has 2’000 cubits from the place of his eruv (consistent with the thesis that he who makes an eruv loses all additions to the Sabbath domain. One has to assume that “depositing an eruv in a house” means making Sabbath in that house.) . Rebbi Abba the son of Rebbi Pappai asked: If it was a city which made an eruv and he put his eruv in a public square, is it not as if they gave their eruv in houses to carry in the entire walled city, it is obvious that the entire city can be counted only as 4 cubits in the domain even for a person not domiciled there. ?
A town which was destroyed. Rebbi Eleazar says, he walks its entirety and outside 2’000 cubits. Samuel says, he only has 2’000 cubits [from] the place of his eruv . Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rab: If somebody deposits his eruv in a sheep-pen or a sheep-corral he walks its entirety and outside it 2’000 cubits. Are a sheep-pen or a sheep-corral not as if houses and apartments were destroyed?
For a new city one measures from the houses; for an old one one measures from the wall. What is new and what is old? Rebbi Zeˋira in the name of Rav Ḥasdai: If he built houses and afterwards built a wall, that is new; if he built a wall and then built the houses, that is old. Rebbi Zeˋira said, in both cases it is new, and what is old? Anything which had dwellings and they were destroyed. Rebbi Zeˋira follows his opinion, since they disagreed: If he built nine as fore-court and one for dwelling. Rebbi Eleazar said, even if he built the tenth as dwelling it is for dwelling.
MISHNAH: Rebbi Aqiba told them, do you not agree with me about one who puts his eruv at the mouth of a cave that he only has 2’000 cubits from the place of his eruv ? They told him, when is this? If there are no dwellers in it, but if it is inhabited he walks through all of it and outside 2’000 cubits. It turns out that the interior is easier than its top on top of a cave where nobody dwells, he only has 2’000 cubits from the place of his eruv . . But for one who measures about whom they talked one gives 2’000 cubits even if his measure reaches its limit inside the cave one reduces his Sabbath domain to a circle of radius 2’000. If the eruv was deposited outside the cave he cannot walk inside the cave to a distance farther than 2’000 cubits from the eruv even though for the cave dwellers the entire cave is only counted as 4 cubits. .
HALAKHAH: Paragraph. “Rebbi Aqiba told them, do you not agree with me,” etc. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar. The one who acquires rest in a fore-court has it easier than one who puts his eruv in a fore-court. He who acquires rest in a fore-court walks in its entirety and outside of it 2’000 cubits. He who puts his eruv in a fore-court only has 2’000 cubits from the place of his eruv loses all additions to the circular domain of radius 2’000 cubits. . Rebbi Zeˋira asked: If one said, rest should be acquired for me in the fore-court? Rebbi Ḥanania the son of Rebbi Hillel said, this is the disagreement of Rebbi Meïr and Rebbi Jehudah. Rebbi Meïr is of the opinion, the main point of an eruv is by a loaf. If he puts his eruv in a fore-court he only has 2’000 cubits from the place of his eruv . Rebbi Jehudah said, the main point of an eruv is by his feet. If he said, rest should be acquired for me in the fore-court, he walks in its entirety and outside of it 2’000 cubits.
The roof of a tower is considered [part of] the town. The roof of a cave is considered as fields. What, really dwellers? Or maybe just inhabitable? Since Rebbi Isaac bar Naḥman said in the name of Rebbi Ḥanina: one considers it as if filled by water and clay, this means even inhabitable. Rebbi Isaac ben Rebbi Eleazar said, this implies (a city) which has two exits, if between one and the other there are 3’999 cubits one walks in its entirety and outside it 2’000 cubits, 4’000 cubits he only has 2’000 cubits from the place of his eruv . Rabbi Aḥa said; Rebbi Ze`ira explained it. If he would put his sandal anywhere he could go outside and put it on; and if he would put his sandal anywhere he could go outside and put it on. What is the difference from which side he comes? From one side it is forbidden, from both sides it is permitted.
Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot . What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor , even two kor kor , a surface area of 30 bet seah ( Chapter 1, Note 288 ). . Rebbi Meïr said, one carries up to two bet se’ah . Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah . Rav said, one carries there even a kor , even two kor . It is the same for tops of roofs and tops of ships.