עירובין 4 — Soncino English Talmud

¹that [their measurements must] not be exactly alike. Now according to Raba this is intelligible [since the measuring must be done in such a manner] as to have [the handbreadths] in the latter case expanded and the former case compact; but according to Abaye [does not this present] a difficulty? — Abaye can answer you: ‘The cubit [spoken of in respect] of kil'ayim is of the length of six [handbreadths]’. But since it was stated in the final clause, ‘R. Simeon b. Gamaliel ruled: All cubits of which the Sages spoke in relation to kil'ayim are of the standard of six [handbreadths] except that these must not be compact’, does it not follow that the first Tanna referred to all cubits? — Abaye can answer you: Is there not R. Simeon b. Gamaliel who maintains the same standpoint as I! I uphold the same ruling as R. Simeon b. Gamaliel. According to Abaye's view [the standard of the respective cubits] is undoubtedly [a question in dispute between] Tannas; must it, however, be said that according to Raba's view also [the standard of the cubit is a question in dispute between] Tannas? — Raba can tell you, ‘It is this that R. Simeon b. Gamaliel desired to inform us: [That the handbreadths of] the cubit applicable to kil'ayim must not be compact’. [If that is the case] he should have said, ‘[The handbreadths of] the cubit applicable to kil'ayim must not be compact’; what, [however, could he have meant] to exclude [by his addition,] ‘of the standard of six [handbreadths]’? [Did he] not [obviously mean] to exclude the cubit of the sukkah and the cubit of the ‘entrance’? No; to exclude the cubit [by which the] base, and the one [by which the] surrounding ledge [of the altar were measured] for it is written in Scripture: And these are the measures of the altar by cubits — the cubit is a cubit and a handbreadth,’ the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span,’ and this shall be the base of the altar; ‘The bottom shall be a cubit’ refers to the foundation [of the altar]; ‘And the breadth a cubit’ refers to its surrounding ledge; ‘And the border thereof by the edge thereof round about a span refers to the horns; ‘And this shall be the base of the altar’ refers to the golden altar. R. Hiyya b. Ashi stated in the name of Rab: [The laws relating to] standards, interpositions and partitions [are a part of] the halachic code [that was entrusted] to Moses at Sinai. Are [not the laws relating to] standards Pentateuchal, since it is written in Scripture: A land of wheat and barley etc. and R. Hanan stated that all this verse was said [with reference to the laws] of standards? ‘Wheat’ [namely was mentioned] as [an allusion to what] we have learnt: ‘If a man entered a leprous house, [carrying] his clothes upon his shoulders and his sandals and rings in his hand both he and they become levitically unclean forthwith. If, however, he was wearing his clothes, had his sandals on his feet and his rings on his fingers, he becomes unclean forthwith but they remain clean unless he stayed there [as much time] as is required for the eating of half a loaf of wheaten bread, but not of barley bread, while in a reclining posture and eating with some condiment’. ‘Barley’ [is an allusion to the following]. For we have learnt: ‘A bone of the size of a barley grain causes defilement by contact and carrying, but not by cover’. ‘Vines’ [are an allusion to] the quantity of a quarter [of a log] of wine [the drinking of which constitutes an offence] of a nazirite.^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ

^ᵃnote:,ubuufn, this is explained anon.
^ᵇnote:The statement that the measurements must not be ‘exactly alike’.
^ᶜnote:Who maintains that not all cubits consisted of six handbreadths.
^ᵈnote:The ruling that ‘all cubits . . . are of the standard of six (handbreadths)’.
^ᵉnote:,ubuufn (v. Supra note 12) need not necessarily mean ‘exactly alike’. It may be rendered ‘pressed together’, ‘compact’. ,ubuufn uhvh tka ‘that the handbreadths shall be expanded’.
^ᶠnote:Whose ruling is quoted in the objection supra 3b ad fin.
^ᵍnote:Not only, as suggested in the reply, to those relating to kil'ayim.
^ʰnote:Of course there is.
^ⁱnote:R. Simeon b. Gamaliel and the Sages, since the latter who ruled that ‘all cubits ... are of the standard of six (handbreadths)’ obviously differ from Abaye who holds that only those of kil'ayim conformed to that standard.
^ʲnote:Sc. must R. Simeon b. Gamaliel, in his specific mention of the cubit of six handbreadths in connection with kil'ayim, (a) be assumed to exclude the cubit of sukkah and entrance which, according to his opinion, must measure no more than five handbreadths, and his view consequently differs from that of the Sages; or (b) is his statement a commentary on the vague ruling of the Sages, that ‘the measurements are not alike’, its object being to explain that the cubit of six handbreadths of which they spoke must in the case of kil'ayim measure not six compact, but six expanded handbreadths, and thereby he only implied that the cubit of sukkah and entrance must be one of six compact ones, so that his views are in every way in complete agreement with that of the Sages?
^ᵏnote:Lit., ‘came’.
^ˡnote:V. Supra note 5b.
^ᵐnote:That R. Simeon b. Gamaliel merely wished to explain the ruling of the Sages.
^ⁿnote:Lit., ‘and let him say’.
^ᵒnote:Which in his opinion must be no longer than five handbreadths. How then could Raba maintain that no dispute existed between R. Simeon b. Gamaliel and the Sages?
^ᵖnote:suxh, lit., ‘foundation’.
^ᵠnote:ccux (rt. ccx, ‘to go round’).
^ʳnote:These cubits were of the standard of five handbreadths.
^ˢnote:Spoken of elsewhere, sc. the one measuring six handbreadths.
^ᵗnote:Of those spoken of here.
^ᵘnote:Ezek. XLIII, 13.
^ᵛnote:,ubre, (cf. Ex. XXVII 2) projections of the altar.
^ʷnote:V. Ex. XXX, 1ff and Men. 97b.
^ˣnote:The minimum quantities, e.g., of forbidden foodstuffs the consumption of which constitutes the offence. V. infra for other examples.
^ʸnote:That cause, e.g., the invalidity of ritual bathing if they intervene between the body of the bather and the water of the bath.
^ᶻnote:Required, e.g., in connection with the arrangements for carrying burdens on the Sabbath.
^ᵃᵃnote:Deut. VIII, 8.
^ᵃᵇnote:V. Lev. XIV, 34ff.
^ᵃᶜnote:Sc. if he did not wear them.
^ᵃᵈnote:Since the clothes, sandals and rings were only carried by the man but not worn they, like himself, come under the Pentateuchal law, of ‘he that goeth into the house . . ‘shall be unclean’ (Lev. XIV 46).
^ᵃᵉnote:Since they were worn in the usual manner.
^ᵃᶠnote:They are included in the category of ‘clothes’ which have only to be washed (cf. Lev. XIV, 47 and the definition of ‘eateth’ infra n. 4).
^ᵃᵍnote:Lit., ‘until he will delay’.
^ᵃʰnote:This is the definition of ‘eateth’ (v. Supra n. 2).
^ᵃⁱnote:xrp, lit., ‘a half’, the whole loaf being equal to the size of eight eggs (cf. infra 82b).
^ᵃʲnote:The former is eaten much quicker than the latter which is not so tasteful.
^ᵃᵏnote:In such a position, one eats quicker than when walking about.
^ᵃˡnote:Neg. XIII, 9, Hul. 71b; cf. Supra n. 7 mutatis mutandis.
^ᵃᵐnote:Deut. VIII, 8.
^ᵃⁿnote:Lit., ‘in the tent’; only a backbone, a skull and the like cause the defilement of a person in the same tent or under the same roof or cover. V. Oh. II, 3.
^ᵃᵒnote:V. Glos.
^ᵃᵖnote:Punishable by flogging.

²‘Fig-trees’ [allude to] the size of a dried fig in respect of carrying out [from one domain into another] on the Sabbath. ‘Pomegranates’ [are an allusion] as we learned: ‘All [defiled wooden] utensils of householders [become clean if they contain holes] of the size of pomegranates. "A land of olive-trees" [is an allusion to the] land all the legal standards of which are of the size of olives’. [You say], ‘All the legal standards of which [etc.]’! Is this conceivable? Surely there are those that have just been enumerated? Rather read: ‘A land, most of the legal standards of which are of the size of olives’. ‘Honey’ [is an allusion to the eating of food of] the size of a big date [that constitutes an offence] on the Day of Atonement! — Do you then imagine that the standards were actually prescribed [in the Pentateuch]? [The fact is that] they are but traditional laws for which the Rabbis have found allusions in Scripture. But [the laws relating to] interpositions are Pentateuchal. [For was it not taught:] Since it is written in Scripture: Then he shall bathe all his flesh [it follows] that there must be no interposition between his flesh and the water; In water implies, in water that is gathered together; all his flesh implies, water in which all his body can be immersed; and how much is this? [A volume of the size of] a cubit by a cubit by a height of three cubits; and the Sages accordingly estimated that the waters of a ritual bath must measure forty se'ah? — Where a traditional law is required [it is in respect of] one's hair; and [it is to be understood] in accordance with [a statement of] Rabbah son of R. Huna, for Rabbah son of R. Huna said: ‘One knotted hair constitutes an interposition, three [hairs] constitute no interposition, but I do not know [the ruling in the case of] two’. [But are not the laws relating to] one's hair also Pentateuchal? For was it not taught: Then shall he bathe all his flesh [implies, even] that which is attached to his flesh, and by this was meant hair? — Where traditional law is required [it is the case of hair], and it is for [the purpose of distinguishing between an interposition] on its major, and one on its minor [portion] and between one to which the bather objects and one which he does not mind; this being understood on the lines of R. Isaac who said: [According to] traditional law [an interposition on] its major part to which a man objects constitutes an interposition but one which he does not mind constitutes no interposition; the Rabbis, however, ruled that [an interposition on] its greater part [shall constitute an interposition] even when the man does not mind it, as a preventive measure [against the possibility of allowing an interposition on] its major part to which the man does object, and that [an interposition on] its minor portion to which a man objects [shall constitute an interposition] on account [of the possibility of allowing an interposition over] its major portion to which a man objects. But [why should no prohibition be enacted] also [against an interposition over] its minor portion to which one does not object, as a preventive measure against [the possibility of allowing an interposition over] its minor portion to which one does object or its major portion to which one does not object? This ruling itself is merely a preventive measure, — shall we go as far as to institute a preventive measure against another preventive measure? But [the laws defining] partitions are Pentateuchal. For did not a Master state: [The height of] the ark was nine [handbreadths] and [the thickness of] the ark-cover was one handbreadth, so that we have here [a total height of] ten [handbreadths]? — [The traditional law] is required [in respect of the views] of R. Judah who holds that the cubit used for the structure [of the Temple] was of the standard of six [handbreadths] while that for the furniture was only one of five handbreadths. According to R. Meir, however, who holds that all cubit measurements were of the medium size, what can be said in reply? — According to R. Meir [it may be replied] the traditional law refers to [the legal fictions of] extension, junction and the crooked wall. [If the cross-beam] was higher than twenty cubits and it is desired to reduce the height, how much is one to reduce it? How much is one to reduce it, [you ask]? As much [obviously] as one requires! But [it is this that is asked]: How much [must the raised ground be in] width? — R. Joseph replied: A handbreadth. Abaye replied: Four [handbreadths]. May it be suggested that they differ on the following principles — he who said ‘a handbreadth’ being of the opinion that it is permissible to make use [of the floor space] under the beam61^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ^ᵇᶠ^ᵇᵍ^ᵇʰ^ᵇⁱ^ᵇʲ^ᵇᵏ^ᵇˡ^ᵇᵐ^ᵇⁿ^ᵇᵒ^ᵇᵖ^ᵇᵠ^ᵇʳ^ᵇˢ^ᵇᵗ^ᵇᵘ^ᵇᵛ^ᵇʷ^ᵇˣ^ᵇʸ^ᵇᶻ^ᶜᵃ^ᶜᵇ^ᶜᶜ^ᶜᵈ^ᶜᵉ^ᶜᶠ^ᶜᵍ^ᶜʰ^ᶜⁱ^ᶜʲ^ᶜᵏ^ᶜˡ^ᶜᵐ^ᶜⁿ^ᶜᵒ^ᶜᵖ^ᶜᵠ^ᶜʳ^ᶜˢ^ᶜᵗ^ᶜᵘ^ᶜᵛ^ᶜʷ^ᶜˣ^ᶜʸ

^ᵃᵠnote:V. Tosaf. a.l. s.v. kf
^ᵃʳnote:As opposed to those of craftsmen.
^ᵃˢnote:Sc. through which pomegranates would fall out. No householder would continue the use of utensils broken to such an extent. Losing the status of utensils the objects become levitically clean. In the case of a craftsman's utensils, even holes as small as the size of an olive, since they render the utensils unfit for sale, are sufficient to deprive them of the legal status of utensils, and they consequently become clean. V. Kel. XVII, 1.
^ᵃᵗnote:’acsu’ (‘and honey’) in cur. edd. is enclosed within parentheses and is wanting from the parallel passages in Ber. 41b and Yalkut.
^ᵃᵘnote:E.g., those applicable to the consumption of forbidden fat, blood or levitically unclean food.
^ᵃᵛnote:Honey’ in Scripture, unless otherwise stated, is assumed to be that of dates. Cf. Bik. I, 3.
^ᵃʷnote:Since the consumption of food is forbidden.
^ᵃˣnote:Thus it follows that the legal standards mentioned are Pentateuchal. How then could Rab maintain (supra 4a) that they formed part of the traditional code given orally to Moses at Sinai?
^ᵃʸnote:Variant, ‘Rabbinical’ (cf. Suk. 6a, Ber. 41b).
^ᵃᶻnote:Lit., ‘and supported them on’.
^ᵇᵃnote:This is in fact the reading of some ed. but is wanting in MS.M. and cur. edd.
^ᵇᵇnote:Lev. XV, 16. ‘In water’ appearing in cur. edd. in parenthesis is here omitted.
^ᵇᶜnote:Ibid.
^ᵇᵈnote:Sc. even if it is not spring water.
^ᵇᵉnote:Lit., ‘goes up in them’.
^ᵇᶠnote:vuen, lit., ‘a gathering together’.
^ᵇᵍnote:V. Glos. and Pes. 109a (Sonc. ed., p. 564, n. 7.)
^ᵇʰnote:Regarding the rule of ‘interposition’ in addition to the one just deduced from Scripture.
^ᵇⁱnote:Who applies the law of interposition to hair.
^ᵇʲnote:Because it is possible to tie it so closely that no water could penetrate to all its parts.
^ᵇᵏnote:Since it is impossible to tie them so tightly as to prevent the water from penetrating.
^ᵇˡnote:Suk. 6a, Nid. 6a.
^ᵇᵐnote:Lev. XV, 16 emphasis on ‘all’.
^ᵇⁿnote:Lit., ‘and this is’.
^ᵇᵒnote:Suk. 6a. Old ed. read: ‘to include his hair’.
^ᵇᵖnote:So MS.M. Cur. edd., ‘came’.
^ᵇᵠnote:This is explained anon.
^ᵇʳnote:vru, rcs, lit., ‘the word of the (oral) law’.
^ᵇˢnote:One's hair.
^ᵇᵗnote:It is for the purpose of this distinction that the traditional law was required in addition to the Biblical law relating to interposition.
^ᵇᵘnote:While traditional law restricts a disqualifying interposition to (a) its extension over the major part of the hair and (b) the man's objection to it, the Rabbis regard even (a) without (b) or (b) without (a) as a disqualifying interposition.
^ᵇᵛnote:Since in both cases a ‘minor portion’ is involved.
^ᵇʷnote:The clement of non objection being common to both.
^ᵇˣnote:Lit.,’it’, the ruling that an interposition (a) over a minor portion to which one objects or (b) over a major portion to which one does not object.
^ᵇʸnote:Lit., ‘shall we rise’.
^ᵇᶻnote:Of course not. Hence the permissibility of an interposition over a minor portion which one does not mind.
^ᶜᵃnote:Shab. 92a, Suk. 4a.
^ᶜᵇnote:V. Ex. XXV, 10, ‘A cubit and a half the height thereof’, a cubit consisting of six handbreadths.
^ᶜᶜnote:Lit., ‘behold’.
^ᶜᵈnote:This height of ten handbreadths from which God spoke to Moses (cf. Ex. XXV, 22, And I will speak with thee from above the ark-cover) is, according to R. Jose who stated (Suk. 5a) that the Deity never descended to a lower level than ten handbreadths from the earth, for ‘the heavens are the heavens of the Lord but the earth hath he given to the children of men’ (Ps. CXV, 16), the boundary line or ‘partition’, so to speak, between heaven and earth. How then could it be said here that the laws defining partitions are only traditional?
^ᶜᵉnote:ohkf, lit., ‘vessels’.
^ᶜᶠnote:Kel. XII, 10. The total height of the ark and cover was consequently eight and a half handbreadths only, and R. Jose's boundary line between heaven and earth consequently receives no Pentateuchal support.
^ᶜᵍnote:Kel. XVII, 10.
^ᶜʰnote:In the Temple.
^ᶜⁱnote:Six handbreadths. (V. Pes. 86a).
^ᶜʲnote:Lit., ‘what is there to say’, in reply to the difficulty pointed out (v. supra note 3).
^ᶜᵏnote:Lit., ‘when it came’.
^ᶜˡnote:sud (rt. sdb ‘to stretch’), a partition that does not reach (a) the ground or (b) the ceiling may in certain conditions be regarded as virtually touching the ground and the ceiling respectively.
^ᶜᵐnote:suck (rt. sck ‘to join’) a gap of less than three handbreadths between two partitions may be disregarded and the edges of the partitions are deemed to be joined into one complete partition.
^ᶜⁿnote:V. supra p. 14, n. 5.
^ᶜᵒnote:Spanning the entrance to a blind alley (v. our Mishnah).
^ᶜᵖnote:Lit., ‘and he came to reduce it’.
^ᶜᵠnote:The term ‘reducing’ implies that the ground is raised to such a level as to reduce the distance between it and the beam, otherwise ‘lowering’ (sc. the beam) would be the more appropriate term.
^ᶜʳnote:Sc. the ground must obviously be raised to such a level as would reduce the distance between it and the beam to twenty cubits.
^ᶜˢnote:V. previous note.
^ᶜᵗnote:I.e., the width as extending into the alley. Lit., ‘its width by how much’.
^ᶜᵘnote:Corresponding to the prescribed width of the cross-beam.
^ᶜᵛnote:This is discussed infra.
^ᶜʷnote:Abaye and R. Joseph.
^ᶜˣnote:R. Joseph.
^ᶜʸnote:The outer edge of the beam being regarded as the end of the alley. Since people would consequently linger on the higher ground level the beam would well be noticed by them.