## Eruvin Daf 19a

###### Eruvin 19a:1
[Eruvin 19a:1](https://torahapp.org/share/book/Eruvin/r/19a:1)

לְמַטָּעֵי כָרֶם״.

**William Davidson Edition - English:**
**for planting vines”** (Micah 1:6), which benefits all the surrounding inhabitants.


###### Eruvin 19a:2
[Eruvin 19a:2](https://torahapp.org/share/book/Eruvin/r/19a:2)

וְאָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר: בֹּא וּרְאֵה שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וְדָם. מִדַּת בָּשָׂר וָדָם, מִתְחַיֵּיב אָדָם הֲרִיגָה לַמַּלְכוּת — מְטִילִין לוֹ חַכָּה לְתוֹךְ פִּיו כְּדֵי שֶׁלֹּא יְקַלֵּל אֶת הַמֶּלֶךְ.

**William Davidson Edition - English:**
**And Rabbi Yirmeya ben Elazar** also **said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He.** For **the attribute of flesh and blood** is to **place an** iron or wooden **hook in the mouth** of **a person who was sentenced to death by the government, so that he should not** be able to **curse the king** when he is taken away for execution.


###### Eruvin 19a:3
[Eruvin 19a:3](https://torahapp.org/share/book/Eruvin/r/19a:3)

מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא, אָדָם מִתְחַיֵּיב הֲרִיגָה לַמָּקוֹם — שׁוֹתֵק, שֶׁנֶּאֱמַר: ״לְךָ דוּמִיָּה תְהִלָּה״, וְלֹא עוֹד אֶלָּא שֶׁמְּשַׁבֵּחַ, שֶׁנֶּאֱמַר: ״תְּהִלָּה״. וְלֹא עוֹד אֶלָּא שֶׁדּוֹמֶה לוֹ כְּאִילּוּ מַקְרִיב קׇרְבָּן, שֶׁנֶּאֱמַר: ״וּלְךָ יְשׁוּלַּם נֶדֶר״.

**William Davidson Edition - English:**
But **the attribute of the Holy One, Blessed be He** is that **one is** willingly **silent** when he **is sentenced to death by the Omnipresent, as it is stated: “For You silence is praise,** O God in Zion, and to You shall the vow be performed” (Psalms 65:2). **And what is more, he praises** God for his sufferings, **as it is stated: “Praise.” And what is more, it appears to him as though he were offering a sacrifice** in atonement for his sin, **as it is stated: “And to You shall the vow be performed.”**


###### Eruvin 19a:4
[Eruvin 19a:4](https://torahapp.org/share/book/Eruvin/r/19a:4)

הַיְינוּ דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי דִּכְתִיב ״עוֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ גַּם בְּרָכוֹת יַעְטֶה מוֹרֶה״.

**William Davidson Edition - English:**
**And this is** what **Rabbi Yehoshua ben Levi said: What is** the meaning of that **which is written: “Those who pass through the valley of weeping turn it into a water spring; moreover, the early rain covers it with blessings”** (Psalms 84:7)?


###### Eruvin 19a:5
[Eruvin 19a:5](https://torahapp.org/share/book/Eruvin/r/19a:5)

״עוֹבְרֵי״ — אֵלּוּ בְּנֵי אָדָם שֶׁעוֹבְרִין עַל רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. ״עֵמֶק״ — שֶׁמַּעֲמִיקִין לָהֶם גֵּיהִנָּם. ״הַבָּכָא״ — שֶׁבּוֹכִין וּמוֹרִידִין דְּמָעוֹת כְּמַעְיָין שֶׁל שִׁיתִין. ״גַּם בְּרָכוֹת יַעְטֶה מוֹרֶה״ — שֶׁמַּצְדִּיקִין עֲלֵיהֶם אֶת הַדִּין, וְאוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יָפֶה דַּנְתָּ, יָפֶה זִכֵּיתָ, יָפֶה חִיַּיבְתָּ, וְיָפֶה תִּקַּנְתָּ גֵּיהִנָּם לָרְשָׁעִים גַּן עֵדֶן לַצַּדִּיקִים.

**William Davidson Edition - English:**
**“Those who pass through [*overei*],” these are people who transgress [*overin*] the will of the Holy One, Blessed be He. “Valley [*emek*]”** indicates that their punishment is that **Gehenna is deepened [*ma’amikin*] for them. “Of weeping [*bakha*]”** and “turn it into a water spring [*ma’ayan yeshituhu*],” indicates that **they weep [*bokhin*] and make tears flow like a spring [*ma’ayan*] of the foundations [*shitin*],** meaning like a spring that descends to the foundations of the earth. **“Moreover, the early rain covers it with blessings,”** indicates that **they accept** the justice of God’s **judgment, and say before Him: Master of the Universe, You have judged properly, You have acquitted properly, You have condemned properly, and it is befitting that You have prepared Gehenna for the wicked and the Garden of Eden for the righteous.**


###### Eruvin 19a:6
[Eruvin 19a:6](https://torahapp.org/share/book/Eruvin/r/19a:6)

אִינִי?! וְהָאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: רְשָׁעִים אֲפִילּוּ עַל פִּתְחוֹ שֶׁל גֵּיהִנָּם אֵינָם חוֹזְרִין בִּתְשׁוּבָה, שֶׁנֶּאֱמַר: ״וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי וְגוֹ׳״, ״שֶׁפָּשְׁעוּ״ לֹא נֶאֱמַר, אֶלָּא ״הַפּוֹשְׁעִים״ — שֶׁפּוֹשְׁעִים וְהוֹלְכִין לְעוֹלָם!

**William Davidson Edition - English:**
The Gemara raises a difficulty: **Is that so? Didn’t Rabbi Shimon ben Lakish say: The wicked do not repent, even at the entrance to Gehenna, as it is stated: “And they shall go forth, and look upon the carcasses of the men who rebel against Me;** for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? The verse **does not say: Who rebelled, but** rather: **“Who rebel,”** in the present tense, meaning **they continue rebelling forever.**


###### Eruvin 19a:7
[Eruvin 19a:7](https://torahapp.org/share/book/Eruvin/r/19a:7)

לָא קַשְׁיָא: הָא — בְּפוֹשְׁעֵי יִשְׂרָאֵל, הָא — בְּפוֹשְׁעֵי אוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult; here,** i.e., where it is said that they accept God’s judgment, it is referring **to the sinners of the Jewish people; there,** i.e., where it is said that they do not recant, it is referring **to the rebels among the nations of the world.**


###### Eruvin 19a:8
[Eruvin 19a:8](https://torahapp.org/share/book/Eruvin/r/19a:8)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִם כֵּן קַשְׁיָא דְּרֵישׁ לָקִישׁ אַדְּרֵישׁ לָקִישׁ. דְּאָמַר רֵישׁ לָקִישׁ: פּוֹשְׁעֵי יִשְׂרָאֵל אֵין אוּר גֵּיהִנָּם שׁוֹלֶטֶת בָּהֶן, קַל וָחוֹמֶר מִמִּזְבַּח הַזָּהָב.

**William Davidson Edition - English:**
**So too, it is reasonable** to say this, for **if** you do not say **so,** there would be **a contradiction** between one statement **of Reish Lakish and** another statement **of Reish Lakish. As Reish Lakish said:** With regard to **the sinners of the Jewish people, the fire of Gehenna has no power over them,** as may be learned by ***a fortiori*** reasoning **from the golden altar.**


###### Eruvin 19a:9
[Eruvin 19a:9](https://torahapp.org/share/book/Eruvin/r/19a:9)

מָה מִזְבַּח הַזָּהָב, שֶׁאֵין עָלָיו אֶלָּא כְּעוֹבִי דִּינַר זָהָב, עָמַד כַּמָּה שָׁנִים וְלֹא שָׁלְטָה בּוֹ הָאוּר. פּוֹשְׁעֵי יִשְׂרָאֵל, שֶׁמְּלֵיאִין מִצְוֹת כְּרִמּוֹן, שֶׁנֶּאֱמַר: ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״, וְאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אַל תִּיקְרֵי ״רַקָּתֵךְ״ אֶלָּא ״רֵיקָתֵיךְ״, שֶׁאֲפִילּוּ רֵיקָנִין שֶׁבָּךְ מְלֵיאִין מִצְוֹת כְּרִמּוֹן — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**If the golden altar** in the Temple, **which was only covered by** gold **the thickness of a golden dinar, stood for many years and the fire did not burn it,** for its gold did not melt, so too **the sinners of the Jewish people, who are filled with good deeds like a pomegranate, as it is stated: “Your temples [*rakatekh*] are like a split pomegranate** behind your veil” (Song of Songs 6:7), will not be affected by the fire of Gehenna. **And Rabbi Shimon ben Lakish said** about this: **Do not read: Your temples [*rakatekh*], but** rather: **Your empty ones [*reikateikh*],** meaning that **even the sinners among you are full of mitzvot like a pomegranate; how much more so** should the fire of Gehenna have no power over them.


###### Eruvin 19a:10
[Eruvin 19a:10](https://torahapp.org/share/book/Eruvin/r/19a:10)

אֶלָּא הָא דִּכְתִיב: ״עוֹבְרֵי בְּעֵמֶק הַבָּכָא״, הָהוּא דִּמְחַיְּיבִי הָהִיא שַׁעְתָּא בְּגֵיהִנָּם, וְאָתֵי אַבְרָהָם אָבִינוּ וּמַסֵּיק לְהוּ וּמְקַבֵּל לְהוּ. בַּר מִיִּשְׂרָאֵל שֶׁבָּא עַל הַגּוֹיָה, דְּמָשְׁכָה עׇרְלָתוֹ וְלָא מְבַשְׁקַר לֵיהּ.

**William Davidson Edition - English:**
**However, that which is written: “Those who pass through the valley of weeping”** (Psalms 84:7), which implies that the sinners nonetheless descend to Gehenna, should be explained as follows: **There** it speaks of **those who are liable at that time** for punishment **in Gehenna, but our father Abraham comes and raises them up and receives them.** He does not leave the circumcised behind and allow them to enter Gehenna, **except for a Jew who had relations with a gentile woman,** in punishment for which **his foreskin is drawn, and** our father Abraham **does not recognize him** as one of his descendants.


###### Eruvin 19a:11
[Eruvin 19a:11](https://torahapp.org/share/book/Eruvin/r/19a:11)

מַתְקֵיף לַהּ רַב כָּהֲנָא: הַשְׁתָּא דְּאָמְרַתְּ ״הַפּוֹשְׁעִים״ — דְּפָשְׁעִי וְאָזְלִי, אֶלָּא מֵעַתָּה דִּכְתִיב ״הַמּוֹצִיא״ וְ״הַמַּעֲלֶה״ — דְּמַסֵּיק וּדְמַפֵּיק הוּא?! אֶלָּא דְּאַסֵּיק וְאַפֵּיק, הָכִי נָמֵי — דְּפָשְׁעִי הוּא.

**William Davidson Edition - English:**
**Rav Kahana strongly objected to this: Now** that **you have said** that the words **those who rebel** are referring to **those who go on rebelling, if so,** in those verses in which **it is written of** Him: **“He Who brings out”** (see Exodus 6:7) **and “He Who raises up”** Israel from Egypt (see Leviticus 11:45), do these expressions mean: **He Who is** currently **raising** them **up and bringing** them **out? Rather,** you must understand these terms to mean: **He Who** already **raised** them **up and brought** them **out; here too** then, the phrase those who rebel means **those who** already **rebelled.**


###### Eruvin 19a:12
[Eruvin 19a:12](https://torahapp.org/share/book/Eruvin/r/19a:12)

וְאָמַר רַבִּי יִרְמְיָה (בַּר) אֶלְעָזָר: שְׁלֹשָׁה פְּתָחִים יֵשׁ לַגֵּיהִנָּם, אֶחָד בַּמִּדְבָּר וְאֶחָד בַּיָּם וְאֶחָד בִּירוּשָׁלַיִם. בַּמִּדְבָּר, דִּכְתִיב: ״וַיֵּרְדוּ הֵם וְכׇל אֲשֶׁר לָהֶם חַיִּים שְׁאוֹלָה״.

**William Davidson Edition - English:**
**And Rabbi Yirmeya ben Elazar** also **said: There are three entrances to Gehenna, one in the wilderness, one in the sea, and one in Jerusalem.** There is one entrance **in the wilderness, as it is written** with regard to Korah and his company: **“And they, and all that appertained to them, went down alive into the pit [*She’ol*],** and the earth closed upon them, and they perished from among the congregation” (Numbers 16:33).


###### Eruvin 19a:13
[Eruvin 19a:13](https://torahapp.org/share/book/Eruvin/r/19a:13)

בַּיָּם, דִּכְתִיב: ״מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי״.

**William Davidson Edition - English:**
**In the sea** there is a second entrance to Gehenna, **as it is written** about Jonah in the fish’s belly: **“Out of the belly of the netherworld [*She’ol*] I cried, and You did hear my voice”** (Jonah 2:3).


###### Eruvin 19a:14
[Eruvin 19a:14](https://torahapp.org/share/book/Eruvin/r/19a:14)

בִּירוּשָׁלַיִם, דִּכְתִיב: ״נְאֻם ה׳ אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּירוּשָׁלִָים״. וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״אֲשֶׁר אוּר לוֹ בְּצִיּוֹן״ — זוֹ גֵּיהִנָּם, ״וְתַנּוּר לוֹ בִּירוּשָׁלַיִם״ — זוֹ פִּתְחָהּ שֶׁל גֵּיהִנָּם.

**William Davidson Edition - English:**
And there is a third entrance to Gehenna **in Jerusalem, as it is written: “Says the Lord, Whose fire is in Zion, and Whose furnace is in Jerusalem”** (Isaiah 31:9). **And** it was **taught** in **the school of Rabbi Yishmael: “Whose fire is in Zion,” this is Gehenna; and “Whose furnace is in Jerusalem,” this is an entrance to Gehenna.**


###### Eruvin 19a:15
[Eruvin 19a:15](https://torahapp.org/share/book/Eruvin/r/19a:15)

וְתוּ לֵיכָּא? וְהָאָמַר רַבִּי מָרִיּוֹן אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, וְאָמְרִי לַהּ תָּנָא רַבָּה בַּר מָרִיּוֹן בִּדְבֵי רַבִּי יוֹחָנָן בֶּן זַכַּאי: שְׁתֵּי תְמָרוֹת יֵשׁ בְּגֵי בֶּן הִנּוֹם וְעוֹלֶה עָשָׁן מִבֵּינֵיהֶן, וְזוֹ הִיא שֶׁשָּׁנִינוּ: צִינֵי הַר הַבַּרְזֶל כְּשֵׁירוֹת, וְזוֹ הִיא פִּתְחָהּ שֶׁל גֵּיהִנָּם! — דִּילְמָא הַיְינוּ דִּירוּשָׁלַיִם.

**William Davidson Edition - English:**
The Gemara asks: **Are there no more** entrances? **Didn’t Rabbi Maryon say in the name of Rabbi Yehoshua ben Levi, and some say** it was **Rabba bar Maryon** who **taught in** the name of **the school of Rabbi Yoḥanan ben Zakkai: There are two date trees in the valley of ben Hinnom, and smoke rises from between them,** and with regard to **this** statement about date trees that differ from other palms **we learned: The palms of Har HaBarzel are fit** for the mitzva of palm branches [*lulav*], **and this is the entrance to Gehenna.** The Gemara answers: This is not difficult, for **perhaps this is the** entrance **in Jerusalem.**


###### Eruvin 19a:16
[Eruvin 19a:16](https://torahapp.org/share/book/Eruvin/r/19a:16)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: שִׁבְעָה שֵׁמוֹת יֵשׁ לְגֵיהִנָּם, וְאֵלּוּ הֵן: שְׁאוֹל, וַאֲבַדּוֹן, וּבְאֵר שַׁחַת, וּבוֹר שָׁאוֹן, וְטִיט הַיָּוֵן, וְצַלְמָוֶת, וְאֶרֶץ הַתַּחְתִּית.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi said: Gehenna has seven names, and they are as follows: She’ol, Avadon, Be’er Shaḥat, Bor Shaon, Tit HaYaven, Tzalmavet, and Eretz HaTaḥtit.**


###### Eruvin 19a:17
[Eruvin 19a:17](https://torahapp.org/share/book/Eruvin/r/19a:17)

שְׁאוֹל, דִּכְתִיב: ״מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי״. אֲבַדּוֹן, דִּכְתִיב: ״הַיְסוּפַּר בַּקֶּבֶר חַסְדֶּךָ אֱמוּנָתְךָ בָּאֲבַדּוֹן״. בְּאֵר שַׁחַת, דִּכְתִיב: ״כִּי לֹא תַעֲזוֹב נַפְשִׁי לִשְׁאוֹל לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת״. וּבוֹר שָׁאוֹן וָטִיט הַיָּוֵן, דִּכְתִיב: ״וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן״. וְצַלְמָוֶת, דִּכְתִיב: ״יוֹשְׁבֵי חוֹשֶׁךְ וְצַלְמָוֶת״. ״וְאֶרֶץ הַתַּחְתִּית״ — גְּמָרָא הוּא.

**William Davidson Edition - English:**
**She’ol, as it is written: “Out of the belly of the netherworld [*she’ol*] I cried and You did hear my voice”** (Jonah 2:3). **Avadon, as it is written: “Shall Your steadfast love be reported in the grave or Your faithfulness in destruction [*avadon*]?”** (Psalms 88:12). **Be’er Shaḥat, as it is written: “For You will not abandon my soul to the netherworld; nor will You suffer Your pious one to see the pit [*shaḥat*]”** (Psalms 16:10). **And Bor Shaon and Tit HaYaven, as it is written: “He brought me up also out of the gruesome pit [*bor shaon*], out of the miry clay [*tit hayaven*]”** (Psalms 40:3). **And Tzalmavet, as it is written: “Such as sat in darkness and in the shadow of death [*tzalmavet*],** bound in affliction and iron” (Psalms 107:10). **And** with regard to **Eretz Taḥtit,** i.e., the underworld, **it is** known by **tradition** that this is its name.


###### Eruvin 19a:18
[Eruvin 19a:18](https://torahapp.org/share/book/Eruvin/r/19a:18)

וְתוּ לֵיכָּא? וְהָאִיכָּא ״גֵּיהִנָּם״! — גֵּיא שֶׁעֲמוּקָּה (בְּגֵיהִנָּם), שֶׁהַכֹּל יוֹרֵד לָהּ עַל עִסְקֵי הִנָּם.

**William Davidson Edition - English:**
The Gemara poses a question: **Are there no more** names? **Isn’t there** the name **Gehenna?** The Gemara answers that this is not a name rather a description: **A valley that is as deep as the valley [*gei*] of** ben **Hinnom.** An alternative explanation is: **Into which all descend for vain [*hinnam*]** and wasteful **acts,** understanding the word *hinnam* as if it were written *ḥinnam*, meaning for naught.


###### Eruvin 19a:19
[Eruvin 19a:19](https://torahapp.org/share/book/Eruvin/r/19a:19)

וְהָאִיכָּא ״תׇּפְתֶּה״, דִּכְתִיב: ״כִּי עָרוּךְ מֵאֶתְמוּל תׇּפְתֶּה״, הָהוּא שֶׁכׇּל הַמִּתְפַּתֶּה בְּיִצְרוֹ יִפּוֹל שָׁם.

**William Davidson Edition - English:**
The Gemara asks: **Isn’t there** also the name **Tofte, as it is written: “For its hearth [*tofte*] is ordained of old”** (Isaiah 30:33). The Gemara answers: **That** name too is a description, meaning **that anyone who allows himself to be seduced [*mitpateh*] by his** evil **inclination will fall there.**


###### Eruvin 19a:20
[Eruvin 19a:20](https://torahapp.org/share/book/Eruvin/r/19a:20)

גַּן עֵדֶן. אָמַר רֵישׁ לָקִישׁ: אִם בְּאֶרֶץ יִשְׂרָאֵל הוּא — בֵּית שְׁאָן פִּתְחוֹ, וְאִם בַּעֲרַבְיָא — בֵּית גֶּרֶם פִּתְחוֹ, וְאִם בֵּין הַנְּהָרוֹת הוּא — דּוּמַסְקְנִין פִּתְחוֹ. בְּבָבֶל — אַבָּיֵי מִשְׁתַּבַּח בְּפֵירֵי דְּמַעֲבַר יַמִּינָא, רָבָא מִשְׁתַּבַּח בְּפֵירֵי דְהַרְפַּנְיָא.

**William Davidson Edition - English:**
Having discussed the entrances to Gehenna, the Gemara also mentions the entrance to **the Garden of Eden. Reish Lakish said: If it is in Eretz Yisrael, its entrance is Beit She’an, and if** it is **in Arabia, its entrance is Beit Garem, and if** it is **between the rivers** of Babylonia, **its entrance is Dumsekanin,** for all these places feature a great abundance of vegetation and fertile land. The Gemara relates that **Abaye** would **praise the fruits of the right bank** of the Euphrates River, **and Rava** would **praise the fruits of Harpanya.**


###### Eruvin 19a:21
[Eruvin 19a:21](https://torahapp.org/share/book/Eruvin/r/19a:21)

וּבֵינֵיהֶן כִּמְלוֹא שְׁתֵּי וְכוּ׳. פְּשִׁיטָא, כֵּיוָן דִּתְנָא לֵיהּ דִּקְשׁוּרוֹת הָווּ — אֲנַן יָדְעִינַן דְּלָא הָווּ מוּתָּרוֹת!

**William Davidson Edition - English:**
The Gemara goes back to the mishna in which we learned: **And between them,** i.e., between the upright boards and the double posts, there may be a gap **the size of two teams** of four oxen each, as measured when tied together and not when they are untied. The Gemara asks: This is **obvious; since the *tanna* taught** that **they are tied, we know that they are not untied.**


###### Eruvin 19a:22
[Eruvin 19a:22](https://torahapp.org/share/book/Eruvin/r/19a:22)

מַהוּ דְּתֵימָא: קְשׁוּרוֹת — כְּעֵין קְשׁוּרוֹת, אֲבָל מַמָּשׁ לָא — קָא מַשְׁמַע לַן וְלֹא מוּתָּרוֹת.

**William Davidson Edition - English:**
The Gemara answers: This is specified, **lest you say** that **tied** means **similar to tied,** i.e., close to each other, **but not** necessarily that they are **actually** tied. Therefore, the mishna **teaches us** that it is not enough that they be close; rather, they must be actually tied **and not untied.**


###### Eruvin 19a:23
[Eruvin 19a:23](https://torahapp.org/share/book/Eruvin/r/19a:23)

אַחַת נִכְנֶסֶת וְאַחַת יוֹצֵאת. תָּנָא: רִבְקָה נִכְנֶסֶת וְרִבְקָה יוֹצֵאת. תָּנוּ רַבָּנַן: כַּמָּה רֹאשָׁהּ וְרוּבָּהּ שֶׁל פָּרָה — שְׁתֵּי אַמּוֹת, וְכַמָּה עוֹבְיָהּ שֶׁל פָּרָה — אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה.

**William Davidson Edition - English:**
The mishna continued: There must be sufficient space left so that **one can enter and another can leave.** A *Tosefta* **was taught** that explains the mishna: Enough space so that **one team can enter and** another **team can leave. Our Sages taught** in a *baraita*: **How much is** the length of **the head and most of the body of a cow? Two cubits. And how much is the thickness of a cow? A cubit and two-thirds of a cubit,**