Mishnah Eruvin

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

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

3 The crossbeam of which they spoke must be wide enough to hold an ariah, a small brick which is half of a regular brick, the size of three handbreadths. It is enough for the crossbeam to be one handbreadth wide in order to hold the width of a small brick.

4 Wide enough to hold a half-brick but also strong enough to support such a half-brick. Rabbi Judah says: wide enough, even though it is not strong enough.

5 If the crossbeam was made of straw or reeds, we look at it as if it was of metal. If it was curved we look at it as if it were straight. If it was round we look at it as if it were square. Whatever has a circumference of three handbreadths has a diameter of one handbreadth.

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

7 One may make the side-posts out of anything, even something that is alive. But Rabbi Yose prohibits this. It also conveys impurity as the covering of a tomb, but Rabbi Meir declares it pure. One may write on them gittin, but Rabbi Yose the Galilean declares it unfit.

8 If a caravan camped in a valley and it was surrounded by the instruments used for the cattle it is permissible to move objects within it, provided the instruments form a fence ten handbreadths high and the gaps do not exceed the built-up parts. Any gap of about ten cubits is permitted to carry within, because it is like an entrance. If it is greater, it is forbidden to carry within.

9 They may surround the caravan by three ropes, this one above this one, and this one above this one, provided that the space between the one rope and the other is less than three handbreadths. The size of the ropes must be such that their total thickness is more than a handbreadth, so that the total height is ten handbreadths.

10 They may also surround the camp with reeds, provided there is no gap of three handbreadths between one reed and the next. The rabbis spoke only of a caravan, the words of Rabbi Judah. But the sages say that they only spoke of a caravan because it is a usual occurrence. Any partition that is not made up of both vertical and horizontal pieces is not a valid partition, the words of Rabbi Yose bar Judah. But the sages say: one of the two is sufficient. They exempted four obligations to soldiers in an encampment: they may bring wood from anywhere; they are exempt from the washing of the hands, and from separating tithes from doubtfully tithed produce, demai, and from setting up an eruv.

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

2 It is permitted to bring the posts close to the well, provided that a cow’s head and the greater part of its body can be within the enclosure when drinking. It is permitted to remove the posts to any distance provided one increases the posts.

3 Rabbi Judah says: the enclosure may be only as large as two bet seʾah. They said to him: they only prescribed the limit of two bet seʾah for a garden or a karpaf, but if the enclosure was a pen, a sahar, a backyard or courtyard even if it is five or ten bet kor, it is permitted. And it is permitted to remove the posts to any distance provided one increases the posts.

4 Rabbi Judah says: if a public road cuts through them it should be diverted to one side, but the sages say: this is not necessary. Both for a public cistern, a public well as well as a private well, they may make an enclosure of posts, but for a private cistern, they must make a partition ten handbreadths high, the words of Rabbi Akiva. Rabbi Judah ben Bava says: they make an enclosure of posts for a public well only while for the others they must make a belt ten handbreadths high.

5 Rabbi Judah ben Bava further said: a garden or a karpaf whose area does not exceed seventy cubits and a fraction by seventy cubits and a fraction, which is surrounded by a fence ten handbreadths high, it is permitted to carry within it, provided there is in it a watchman’s hut or a dwelling place or it is near to a town. Rabbi Judah says: even if it contained only a cistern, a ditch or a cave it is permitted to carry within it. Rabbi Akiva says: even if it contained none of these it is permitted to carry within it, provided its area does not exceed seventy cubits and a fraction by seventy cubits and a fraction. Rabbi Eliezer says: if its length exceeded its breadth even by a single cubit it is not permitted to carry within it. Rabbi Yose says: even if its length is twice its breadth it is permitted to carry within it.

6 Rabbi Ilai said: I heard from Rabbi Eliezer, even if it is as large as a bet kor. I also heard from him that if one of the residents of a courtyard forgot to join in the eruv, his house is forbidden to him for taking in or taking out any object but it is permitted to them. I also heard from him that people may fulfill their duty for bitter herbs at Pesach by eating hart’s tongue, akrevanim. I went around among all his disciples seeking a fellow student but I found none.

1 With all kinds of food they may make an eruv and a shittuf, except water and salt. And all kinds of food may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed to consume both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, but Symmachus says: with unconsecrated produce only. An eruv may be prepared for a priest in a bet hapras. Rabbi Judah says: even in a cemetery, because he can put up a partition and thus enter the area and eat his eruv.

2 They may make an eruv with demai, doubtfully tithed produce, or with first tithe from which terumah had been taken, or with second tithe or consecrated food that have been redeemed; and priests may make their eruv with hallah and terumah. It may not be prepared with untithed produce, nor with first tithe from which terumah has not been taken, nor with second tithe or consecrated food that have not been redeemed. One who sends his eruv in the hands of a deaf-mute, a mentally incompetent person or a minor, or with one who does not admit the principle of eruv, the eruv is not valid. If, however, he instructed another person to receive it from him, the eruv is valid.

3 If he put the eruv in a tree above a height of ten handbreadths, his eruv is not valid; below ten handbreadths, his eruv is valid. If he put it in a cistern, even if it is a hundred cubits deep, his eruv is valid. If he put it on the top of a reed or on the top of a pole, if it had been uprooted and then inserted in the ground, even though it was a hundred cubits high, the eruv is valid. If he put it in a chest and the key was lost, the eruv is nevertheless valid. Rabbi Eliezer says: if he does not know that the key is in its place, the eruv is invalid.

4 An eruv which rolled away beyond the Shabbat limit, or a heap of stones fell on it, or was burned, or was terumah and became impure: If one of these occurred while it was still day, it is invalid, but if it occurred after it became dark the eruv is valid. If it is doubtful when it occurred: Rabbi Meir and Rabbi Judah say: this is both a donkey-driver and a camel-driver. Rabbi Yose and Rabbi Shimon say: a doubtful eruv is valid. Rabbi Yose says: Avtulmos testified on the authority of five elders that a doubtful eruv is valid.

5 A man may make a stipulation concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; if they came from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.” Likewise say, “If a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; if he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.” Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers.

6 Rabbi Eliezer says: if a festival day immediately precedes or follows Shabbat a man may prepare two eruvin and make the following declaration: “my eruv for the first day is that of the east and for the second day is that of the west”; “the one for the first day is that of the west and the one for the second day is that of the east”; “my eruv is for the first day, and for the second day I will be as the people of my town”; or “my eruv is for the second day, and for the first day I will be as the people of my town.” But the sages say: he either prepares an eruv for one direction or none at all; he either prepares one eruv for the two days or none at all. How should he act? He brings the eruv on the first day, he lets it get dark and then he takes it and goes away. On the second day he again carries the eruv to the same place and lets it grow dark and then he may eat it. He thus benefits both in his going and in eating his eruv. If the eruv was eaten up on the first day it remains effective for the first day but not for the second. Rabbi Eliezer said to them: then you agree with me that they are two distinct holinesses.

7 Rabbi Judah says: if on the eve of the New Year a man was afraid that the preceding month of Elul might be intercalated, he may prepare two eruvin and make this declaration: “My eruv for the first day is that to the east and the one for the second day is that to the west”; “the one for the first day is that to the west and the one for the second day is that to the east”; “my eruv is for the first day, and for the second I will be as the people of my town”; “my eruv is for the second day, and for the first I will be as the people of my town.” But the sages did not agree with him.

8 Rabbi Judah further said: a man may stipulate concerning a basket of produce on the first festival day of Rosh Hashanah and may then eat it on the second day, and so also if an egg was laid on the first festival day it may be eaten on the second. But the sages did not agree with him.

9 Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on the first day of Rosh Hashanah says: “Strengthen us, Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: “Strengthen us... whether it be today or yesterday.” But the sages did not agree with him.

1 One whom Gentiles, or an evil spirit, have taken out beyond the Shabbat border has no more than four cubits in which to move. If they brought him back, it is as if he had never gone out. If they took him to another town, or if they put him in a pen or a sahar: Rabban Gamaliel and Rabbi Elazar ben Azariah say he may move throughout the entire area, but Rabbi Joshua and Rabbi Akiva say: he has only four cubits in which to move. It once happened that they were coming from Brindisi and their ship sailed out to sea on Shabbat. Rabban Gamaliel and Rabbi Elazar ben Azariah walked about throughout its area, but Rabbi Joshua and Rabbi Akiva did not move beyond four cubits because they wanted to be stringent with themselves.

2 Once they did not enter the harbor until dusk on Shabbat eve. They asked Rabban Gamaliel, “Can we disembark?” He said to them, “You may, for I was already observing and we were already within the Shabbat limit before it grew dark.”

3 One who went beyond the Shabbat limit with permission and was then told that the act had already been performed, he is allowed to move within two thousand cubits in any direction. If he was within the Shabbat limit, it is as if he had not gone out. All who go out to save life may return to their original places.

4 One who sat down on the road at dusk on Friday eve and then got up and saw that he was near a town he may not enter it, since it had not been his intention to do so, the words of Rabbi Meir. Rabbi Judah says: he may enter it. Rabbi Judah said: it once actually happened and Rabbi Tarfon entered the town, even though this was not his intention when Shabbat had begun.

5 If one slept on the road and was unaware that night had fallen, he may move two thousand cubits in any direction, the words of Rabbi Yohanan ben Nuri. But the sages say: he has only four cubits within which to move. Rabbi Eliezer says: and the man is deemed to be in the middle of them. Rabbi Judah says: he may move in any direction he desires. And Rabbi Judah agrees that once he has chosen his direction he may not go back on it.

6 Two men, some of whose cubits enter into the cubits of the other, may bring their meals and eat them in the middle, provided that this one does not carry out anything from his limit into that of the other. If there were three men and the prescribed limit of the middle one overlapped with the limits of the others, he is permitted to eat with either of them and either of them is permitted to eat with him, but the two outer persons are forbidden to eat with one another. Rabbi Shimon said: To what is this similar? To three courtyards that open one into the other and also into a public domain: If they made an eruv for the outer ones with the middle one, the middle one is permitted with them and they are permitted with it, but the two outer ones are forbidden access to one another.

7 One who was on a journey and it became dark, and he recognized a tree or a fence and said, “Let my Shabbat place be under it,” he has said nothing. If he said, “Let my Shabbat place be at its root,” he may walk from the place where he stands to its root a distance of two thousand cubits, and from its root to his house another two thousand cubits. Thus he can walk four thousand cubits after dusk.

8 If he does not recognize any tree or fence, or if he is not familiar with the halakhah, and said, “Let my present position be my Shabbat place,” his position acquires for him the right of movement two thousand cubits in any direction. In a circle, the words of Rabbi Hanina ben Antigonus. But the sages say: the distances are square, in the shape of a square tablet, so that he may gain the area of the corners.

9 This is what the rabbis have said: “A poor man makes his eruv with his feet.” Rabbi Meir said: we can apply this law to a poor man only. Rabbi Judah says: it applies to both rich and poor; they only said that an eruv is prepared with bread in order to make it easier for the rich man, so that he does not have to go out and make the eruv with his feet.

10 One who left to go to a town with which his home town wished to be connected by an eruv, but a friend of his returned him home, he himself is allowed to go to the other town but all the other townspeople are forbidden, the words of Rabbi Judah. Rabbi Meir says: whoever is able to prepare an eruv and neglected to do so is like one who is both a donkey-driver and a camel-driver.

11 One who went out beyond his Shabbat limit, even one cubit, may not re-enter. Rabbi Eliezer says: if he went two cubits beyond his Shabbat limit he may re-enter, three cubits he may not re-enter. One who was overtaken by dusk when only one cubit outside the Shabbat limit may not enter the Shabbat border. Rabbi Shimon says: even if he was fifteen cubits away he may enter since the surveyors do not measure exactly on account of those who err.

1 How do they make extensions for cities for the purpose of defining the Shabbat limit? If one house recedes and another projects, or if one turret of the wall recedes and another projects, If there were ruins ten handbreadths high, or bridges, or tomb monuments that contained dwelling places, they extend the boundary of the town to include them. And they make it the Shabbat limit like a square tablet in order that the use of the corners might be gained.

2 They give a karpaf as an extension for every town, the words of Rabbi Meir. But the sages say: they spoke of a karpaf only in regard to two towns that if there was to this one a piece of land of seventy cubits and a fraction and to the other one a piece of land seventy cubits and a fraction, they can consider the karpaf as combining the two into one.

3 So also three villages arranged in the shape of a triangle, if between the two outer ones there is a distance of a hundred and forty-one and a third cubits, the middle one causes all the three of them to be regarded as one.

4 They measure the Shabbat limit only with a rope fifty cubits long, neither less nor more. And one should measure only while holding the end of the rope on a level with his heart. If he was measuring and he reached a valley or a wall he spans it and resumes his measuring. If he reached a hill he spans it and resumes his measuring, provided he does not go beyond the Shabbat limit. If he is unable to span it, in connection with this Rabbi Dostai ben Yannai stated in the name of Rabbi Meir: “I have heard that they pierce the hills.”

5 They measure the Shabbat limit only through an expert. If he extended the limit at one point and limited it at another, they observe the place where he extended it. If there was one who made it a greater distance and one who made it a lesser distance, the greater distance is observed. Even a slave and even a female slave are believed when they say, “This far is the Shabbat limit,” since the sages did not enact the law in order to be strict but in order to be lenient.

6 If a town that belonged to an individual was converted into one belonging to the many, they may make an eruv for the entire town. But if a town belonged to the many and was converted into one belonging to an individual, they may not make an eruv for the entire town unless they excluded from it a section the size of the town of Hadashah in Judea, which contains fifty residents, the words of Rabbi Judah. Rabbi Shimon says: three courtyards each of which contains two houses.

7 If one was in the east and said to his son, “Prepare an eruv for me in the west,” or if he was in the west and he said to his son, “Prepare an eruv for me in the east,” if the distance between him and his house was no more than two thousand cubits and that between him and his eruv was more than this, he is permitted to go to his house but forbidden to go to his eruv. If the distance to his eruv was no more than two thousand cubits and that to his house more than this, he is forbidden to go to his house but permitted to go to his eruv. One who puts his eruv within the extension of a town, he has done nothing. If he put it even one cubit only beyond the limit he loses what he gains.

8 The people of a large town may walk through the whole of a small town, but the people of a small town may not walk through the whole of a large town. How is this so? If a man was in a large town and deposited his eruv in a small town or if he stayed in a small town and deposited his eruv in a large town, he may walk through all the town and two thousand cubits beyond it. Rabbi Akiva says: he only has the place of his eruv and another two thousand cubits.

9 Rabbi Akiva said to them: Do you not agree with me that one who puts his eruv in a cave may walk no further than two thousand cubits from the place of his eruv? They replied: when is this true? Only where no people dwell in it, but where people dwell in it one may walk through the whole of it and two thousand cubits beyond it. Thus where an eruv is put within the cave the law is more lenient than where one is put on top of it. And to the measurer, of whom they spoke, they give him a distance of two thousand cubits even if the end of his measure terminates within a cave.

1 One who lives in a courtyard with a non-Jew or with one who does not acknowledge the principle of eruv, this one restricts him from making use of the eruv, the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another from making use of the eruv unless there are two Jews who restrict each other.

2 Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and Father told us: “Hurry up and carry out all vessels into the alley before he carries out his and so restricts you.” Rabbi Judah said the instruction was given in different words: “Hurry up and perform all of your needs in the alley before he carries out his and so restricts you.”

3 If one of the residents of a courtyard forgot to join in the eruv, his house is forbidden both to him and to them for the taking in or for the taking out of any object. But their houses are permitted both to him and to them. If they gave their part of the courtyard to him, he is permitted but they are forbidden. If there were two who forgot to join in the eruv, they restrict each other, because one may give his part and also acquire the part of others but two may give their parts but may not acquire the parts of others.

4 When must they give away their share courtyard or alley? Bet Shammai says: while it is still day, and Bet Hillel says: after dusk. One who gave away his share and then carried out an object, whether unwittingly or intentionally, he restricts the others from carrying in the courtyard or alley, the words of Rabbi Meir. Rabbi Judah says: if he acted with intention he restricts the others, but if unwittingly he does not restrict.

5 A householder who was in partnership with his neighbors: with this one in wine and with the other in wine, they need not prepare an eruv. But if his partnership was with the one in wine and with the other in oil, they must make an eruv. Rabbi Shimon says: neither in the one case nor in the other need they make an eruv.

6 Five companies of men who spent Shabbat in one hall: Bet Shammai says: an eruv for each and every company, but Bet Hillel says: one eruv for them all. They agree that where some of them occupy rooms or upper chambers, they must make an eruv for each and every company.

7 Brothers who are partners who were eating at their father’s table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not contribute to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place, but if their eruv is deposited with them or if there are no other tenants with them in the courtyard they need not prepare any eruv.

8 Five courtyards which were each opened into the other and into an alley, and they made an eruv for the courtyards but they did not share in a shittuf for the alley, they are permitted the use of the courtyards but forbidden that of the alley. If they shared in a shittuf for the alley but not in the eruv for the courtyards, they are permitted the use of both. If they made an eruv for the courtyards and they made a shittuf for the alley, and one of the tenants of a courtyard forgot to contribute to the eruv, they are permitted the use of both. If one of the residents of the alley forgot to share in the shittuf, they are permitted the use of the courtyards but forbidden that of the alley, since an alley to its courtyards is as a courtyard to its houses.

9 Two courtyards, this one inside the other: if the residents of the inner one prepared an eruv but those of the outer one did not prepare an eruv, the inner one is permitted but the outer one is forbidden. If the residents of the outer one prepared an eruv but not those of the inner one, they both are forbidden. If the residents of each courtyard prepared an eruv for themselves, each is permitted on its own. Rabbi Akiva forbids the outer one because the right to walk in it prohibits it. The sages say that the right of way does not prohibit it.

10 If one of the residents of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the residents of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one resident, whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv.

1 If a window between two courtyards was four handbreadths by four handbreadths, and was within ten handbreadths from the ground, the tenants prepare two eruvin or, if they want, they may prepare one. If the size of the window was less than four handbreadths by four handbreadths or higher than ten handbreadths from the ground, they may prepare two eruvin but not one.

2 If a wall between two courtyards was ten handbreadths high and four handbreadths thick, two eruvin must be prepared, but not one. If there was produce on top of it, the residents from this side may climb up and eat and those from the other side may climb up and eat, provided they do not bring it down. If the wall was breached a breach of ten cubits, the residents prepare two eruvin or, if they prefer, they prepare one eruv, because it is like a doorway. If the breach was bigger, only one eruv and not two may be prepared.

3 If a ditch between two courtyards was ten handbreadths deep and four handbreadths wide, they may make two eruvin but not one, even if it was full of stubble or straw. If it was full of earth or gravel, only one eruv may be prepared, but not two.

4 If he placed over it a board four handbreadths wide, and so also where two balconies are opposite one another, the residents may prepare two eruvin or, if they prefer, only one. If the board was less wide two eruvin may be prepared, but not one.

5 If a heap of straw between two courtyards was ten handbreadths high, they make two eruvin but not one. These may feed their cattle from this side and these may feed from the other side. If the height of the straw heap was reduced to less than ten handbreadths, one eruv may be prepared but not two.

6 How does one make an “alley partnership”? One of the residents places a jar and declares, “This belongs to all the residents of the alley,” and he confers possession on the other residents through his adult son or daughter, through his Hebrew servant or maidservant or through his wife. But he may not confer possession through his minor son or daughter or through his Canaanite slave or female slave, because their hand is like his hand.

7 If the food was reduced, he must add to it and confer possession on the other residents but he need not inform them. If the number of residents has increased, he must add food and confer possession on them, and he must inform them.

8 What is the quantity required? When the residents are many there should be food sufficient for two meals for all of them, and when they are few there should be food of the size of a dried fig for each one.

9 Rabbi Yose says: When does this apply? To the beginnings of the eruv but in the case of the remnants of an eruv even the smallest quantity of food is sufficient. They said that one should set up an eruv for courtyards only so that the law should not be forgotten by the children.

10 They may set up an eruv or a shittuf with all kinds of food except for water or salt, the words of Rabbi Eliezer. Rabbi Joshua says: a whole loaf of bread is a valid eruv. Even a baking of one seʾah, if it is a broken loaf, may not be used for eruv while a loaf of the size of an issar, provided it is whole, may be used for eruv.

11 A man may give a maʿah to a shopkeeper or a baker in order to acquire a share in the eruv, the words of Rabbi Eliezer. The sages say: his money acquires no share for him. They agree that in the case of all other men his money may acquire an eruv for him, since they do not prepare an eruv except with one’s consent. Rabbi Judah says: To what does this apply? To Shabbat border eruvin, but in the case of courtyard eruvin they prepare an eruv with his consent and without his consent, since they confer a benefit on a person in his absence but they do not confer a disability on a person except in his presence.

1 How does one effect participation in connection with Shabbat limits? One sets down a jar and says, “This is for all the inhabitants of my town, for anyone who may desire to go to a house of mourning or to a house of feasting.” Anyone who accepted the eruv while it was still day is permitted to enjoy its benefits but if one did it after dusk he is forbidden, since they do not set up an eruv after dusk.

2 What is the minimum measure for Shabbat border eruvin? Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four seʾah for a sela. Rabbi Shimon says: two thirds of a loaf, when three loaves are made from a kav of wheat. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body from eating terumah.

3 If the tenants of a courtyard and the tenants of its gallery forgot and did not participate together in the eruv, anything that is higher than ten handbreadths belongs to the residents of the gallery, and anything lower belongs to the residents of the courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths.

4 If one put his eruv in a gatehouse, a portico or a gallery it is not a valid eruv, and one who dwells in it does not prohibit others from carrying if he doesn’t participate in the eruv. If one put his eruv in a straw-shed, a cattle-shed, a wood-shed or storehouse it is a valid eruv, and one who dwells in it prohibits others from carrying if he doesn’t participate in the eruv. Rabbi Judah says: if the householder has there any ownership the resident does not prohibit.

5 One who leaves his house and goes to spend Shabbat in another town, whether he was a Gentile or an Israelite, he prohibits the other residents from using the eruv, the words of Rabbi Meir. Rabbi Judah says: he does not prohibit. Rabbi Yose says: a Gentile prohibits but an Israelite does not prohibit because it is not usual for an Israelite to return on Shabbat. Rabbi Shimon says: even if he left his house and went to spend Shabbat with his daughter in the same town he does not prohibit, since he turned his attention away.

6 A cistern between two courtyards they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether above, below or from its rim. Rabban Shimon ben Gamaliel says: Bet Shammai say: below, and Bet Hillel say: above. Rabbi Judah said: the partition could not be more effective than the wall between the two courtyards.

7 A water channel that passes through a courtyard they do not draw water from there on Shabbat unless they made for it a partition ten handbreadths high at its entrance and exit. Rabbi Judah says: the wall above it may be regarded as a partition. Rabbi Judah said: it happened with the water-channel of Avel that they would draw water from it on Shabbat on the authority of the elders. They said to him: because it was not of the prescribed size.

8 A balcony that was situated above the water, they do not draw water from there on Shabbat, unless they made for it a partition ten handbreadths high either above or below the water. So also two balconies, one on top of the other. If they made a partition for the upper one but not for the lower one, they are both prohibited until they make an eruv.

9 A courtyard which is less than four cubits: they may not pour out water in it on Shabbat unless they made a trough holding two seʾah from its drainage point downwards, regardless of whether the trough was outside or inside, except that if it was outside it is necessary to cover it and if it was inside it is not necessary to cover it.

10 Rabbi Eliezer ben Yaakov says: a sewage drain which is covered over four cubits in the public domain, it is permitted to pour water into it on Shabbat. But the Sages say: even where a roof or a courtyard was a hundred cubits in area, he may not pour water over the mouth of the drain, but he may pour on the roof, and the water will flow into the drain. The courtyard and the portico combined to make up the four cubits.

11 So too in the case of two two-storied buildings this one opposite that one: if some of the tenants made a trough and others did not, those who made the trough are permitted to pour down their water, but those who did not make any trough are forbidden.

1 All the roofs of a town are a single domain, provided no roof is ten handbreadths higher or lower than the neighboring roof, the words of Rabbi Meir. The Sages say: each one is its own domain. Rabbi Shimon says: roofs, courtyards and karpafs are all one domain with regard to objects that were within them when Shabbat began, but not with regard to objects that were in the house when Shabbat began.

2 A large roof close to a small roof: the large one is permitted but that of the small one is forbidden. If the wall of a large courtyard which shared a wall with a small courtyard was broken down, the use of the large one is permitted, but that of the smaller one is forbidden, because the gap is like a doorway to the large one. If the wall of a courtyard which shared a wall with the public domain was broken down, one who brings from it into a private domain or from a private domain into it is liable, the words of Rabbi Eliezer. The sages say: from it into the public domain or from the public domain into it he is exempt because it is like a karmelit.

3 A courtyard whose walls were breached from two sides, and so also a house whose walls were breached from two of its sides, or an alley from which the crossbeam or side-post was removed: they are permitted for that Shabbat but prohibited for the future, the words of Rabbi Judah. Rabbi Yose says: if they are permitted on that Shabbat they are also permitted for the future and if they are prohibited in the future, they are also prohibited for that Shabbat.

4 One who builds an upper room on the top of two houses, and so too in the case of viaducts, they may carry underneath them on Shabbat, the words of Rabbi Judah. But the sages prohibit this. Rabbi Judah moreover said: an eruv may be prepared for an alley that is a thoroughfare, but the sages forbid this.

1 One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.

2 Rabbi Shimon says: he should pass them the tefillin to his fellow and his fellow should pass them to his fellow, and so on, until they reach the outermost courtyard. The same is true in the case of his child: he passes him to his fellow and his fellow passes him to his fellow, and so on, even if there are a hundred. Rabbi Judah says: one may pass a jar to his fellow and his fellow may pass it to his fellow even beyond the Shabbat limit. They said to him: this must not go further than the feet of its owner.

3 If one was reading a scroll on a threshold and the scroll rolled out of his hand, he may roll it back to himself. If he was reading on the top of a roof and the scroll rolled out of his hand: before it reached ten handbreadths from the ground, he may roll it back to himself; but after it had reached ten handbreadths from the ground he must turn it over with its writing downwards. Rabbi Judah says: even if it was removed from the ground by no more than a thread’s thickness he may roll it back to himself. Rabbi Shimon says: even if it touched the actual ground he may roll it back to himself, since no prohibition that is due to “Shabbat rest” stands before the Holy Writings.

4 If there was a ledge in front of a window it is permitted to put objects on it or to remove objects from it on Shabbat. A man may stand in a private domain and move objects in a public domain or he may stand in a public domain and move objects in a private domain, provided he does not take them beyond four cubits.

5 A man may not stand in a private domain and urinate in a public domain or in a public domain and urinate in a private domain, and similarly he may not spit. Rabbi Judah says: even when a person’s spit accumulated in his mouth, he must not walk four cubits before he spits it out.

6 A man may not stand in a private domain and drink in the public domain or stand in a public domain and drink in a private domain unless he puts his head and the greater part of his body into the domain in which he drinks. And similarly concerning a winepress. A man may intercept water from a gutter at a level below ten handbreadths, and from a water-spout he may drink in any manner.

7 If a cistern in a public domain had an embankment ten handbreadths high, it is permitted to draw water from it on Shabbat through a window above it. If a garbage heap in a public domain was ten handbreadths high, it is permitted to pour water on it on Shabbat from a window above it.

8 If a tree overshadows the ground: if its branches are not higher than three handbreadths from the ground it is permitted to carry underneath it. If its roots are three handbreadths high above the ground, one may not sit on them. With the door in the “muktzeh,” and the thorns in the breach of a wall and reed mats, one may not close an opening, unless they are high off the ground.

9 A man may not stand in a private domain and open a door in the public domain, or in the public domain and open a door in a private domain, unless he has made a partition ten handbreadths high, the words of Rabbi Meir. They said to him: it happened at the oxen and chicken fatteners’ market in Jerusalem that they would lock their shops and leave the key in a window above a shop door. Rabbi Yose says: it was the wool-dealers’ market.

10 A bolt which has a knob at one end: Rabbi Eliezer forbids it to be moved, but Rabbi Yose permits it. Rabbi Eliezer said: It happened in a synagogue in Tiberias that it was customary to permit it, until Rabban Gamaliel and the elders came and forbade it to them. Rabbi Yose said: they treated it as forbidden, and Rabban Gamaliel and the elders came and permitted it to them.

11 A bolt that drags along the ground: it is permitted to lock a door with it in the Temple but not in the country, but one that rests on the ground is forbidden both here and there. Rabbi Judah says: one that rests on the ground is permitted in the Temple but one that drags on the ground is permitted even in the country.

12 A lower hinge of a door may be reinserted in the Temple but not in the country. The upper one is forbidden in both. Rabbi Judah says: the upper one may be reinserted in the Temple and the lower one in the country.

13 One may replace a plaster bandage on a wound in the Temple but not in the country. At the outset, it is prohibited in both. A harp string may be tied up in the Temple but not in the country. At the outset, it is prohibited in both. One may remove a wart in the Temple but not in the country. If the operation must be performed with an instrument it is forbidden in both.

14 A priest who was wounded in his finger may wrap some reed-grass around it in the Temple but not in the country. But if he intended to draw out blood it is forbidden in both cases. They scatter salt on the altar’s ramp so that the priests shall not slip. They draw water by means of a wheel on Shabbat from the cistern of the exiles and from the great cistern, and on a festival day from the Hakar cistern.

15 If a dead creeping thing was found in the Temple, a priest should carry it out in his belt in order not to keep the impurity there any longer than is necessary, the words of Rabbi Yohanan ben Beroka. Rabbi Judah says: it should be removed with wooden tongs in order that impurity shall not increase. From where must it be removed? From the sanctuary, from the hall, and from between the hall and the altar, the words of Rabbi Shimon ben Nanas. Rabbi Akiva says: from any place where karet is incurred for entering intentionally and a sin-offering for entering in error, from there it must be removed, and from any other place they cover it with a large pot. Rabbi Shimon says: wherever the sages have permitted you anything they have only given you what is really yours, since they have only permitted you that which is forbidden as shevut.