## Eruvin Daf 4a

###### Eruvin 4a:1
[Eruvin 4a:1](https://torahapp.org/share/book/Eruvin/r/4a:1)

שֶׁלֹּא יְהוּ מְכֻוּוֹנוֹת. בִּשְׁלָמָא לְרָבָא — כִּי הֵיכִי דְּלִיהֶוְיָין הַלָּלוּ שׂוֹחֲקוֹת וְהַלָּלוּ עֲצֵבוֹת. אֶלָּא לְאַבָּיֵי קַשְׁיָא!

**William Davidson Edition - English:**
**that they are not precisely** a cubit. **Granted, according to Rava,** the *baraita* means: **So that these,** the cubits of diverse kinds of seeds, **should be** measured with **expansive** handbreadths, **and those,** the cubits of *sukka*, should be measured with **depressed** handbreadths. **However, according to Abaye,** it is **difficult.**


###### Eruvin 4a:2
[Eruvin 4a:2](https://torahapp.org/share/book/Eruvin/r/4a:2)

אָמַר לָךְ אַבָּיֵי, אֵימָא: אַמַּת כִּלְאַיִם בְּאַמָּה בַּת שִׁשָּׁה.

**William Davidson Edition - English:**
The Gemara answers: **Abaye** could have **said to you:** Emend the *baraita* and **say: The cubit of diverse kinds** of seeds mentioned by the Sages **is** measured **with a cubit of six** handbreadths, not the other cubits.


###### Eruvin 4a:3
[Eruvin 4a:3](https://torahapp.org/share/book/Eruvin/r/4a:3)

וְהָא מִדְּקָתָנֵי סֵיפָא: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כׇּל אַמּוֹת שֶׁאָמְרוּ חֲכָמִים בְּכִלְאַיִם בְּאַמָּה בַּת שִׁשָּׁה, וּבִלְבַד שֶׁלֹּא יְהוּ מְצוּמְצָמוֹת, מִכְּלָל דְּתַנָּא קַמָּא כׇּל אַמּוֹת קָאָמַר!

**William Davidson Edition - English:**
The Gemara raises a difficulty. **However, from** the fact **that it is taught** in **the latter clause** of the *baraita* that **Rabban Shimon ben Gamliel says: All the cubits that the Sages mentioned with regard to diverse kinds** of seeds are measured **with cubits of six** handbreadths, **provided that they are not** measured with **exact** handbreadths? This proves **by inference** that **the** anonymous **first *tanna* is speaking of all cubits,** and not only those in the case of diverse kinds of seeds.


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

אָמַר לָךְ אַבָּיֵי: וְלָאו מִי אִיכָּא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל דְּקָאֵי כְּווֹתִי, אֲנָא דַּאֲמַרִי כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
The Gemara answers that **Abaye** could have **said to you: Isn’t there Rabban Shimon ben Gamliel, who holds in accordance with my** opinion? **I stated** my opinion **in accordance with** the opinion of **Rabban Shimon ben Gamliel.**


###### Eruvin 4a:5
[Eruvin 4a:5](https://torahapp.org/share/book/Eruvin/r/4a:5)

לְאַבָּיֵי וַדַּאי תַּנָּאֵי הִיא. לְרָבָא מִי לֵימָא תַּנָּאֵי הִיא?

**William Davidson Edition - English:**
The Gemara comments: **According to Abaye,** the issue of large and small cubits **is certainly** subject to a dispute between ***tanna’im*,** as his ruling can only be in accordance with the opinion of Rabban Shimon ben Gamliel. **According to Rava,** however, **must it be said** that **this is** subject to a dispute between ***tanna’im*?**


###### Eruvin 4a:6
[Eruvin 4a:6](https://torahapp.org/share/book/Eruvin/r/4a:6)

אָמַר לָךְ רָבָא: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הָא אֲתָא לְאַשְׁמוֹעִינַן: אַמַּת כִּלְאַיִם לֹא יְצַמְצֵם.

**William Davidson Edition - English:**
The Gemara answers: This is not necessarily the case, as **Rava** could have **said to you: Rabban Shimon ben Gamliel** does not dispute the basic teaching of the anonymous first *tanna* that all the cubits mentioned by the Sages are cubits of six handbreadths. Rather, he **came to teach us this: One** should **not reduce the cubit of diverse kinds** of seeds, i.e., one should not measure it with depressed handbreadths.


###### Eruvin 4a:7
[Eruvin 4a:7](https://torahapp.org/share/book/Eruvin/r/4a:7)

וְלֵימָא: ״אַמַּת כִּלְאַיִם לֹא יְצַמְצֵם״, בְּאַמָּה בַּת שִׁשָּׁה לְמַעוֹטֵי מַאי? לָאו לְמַעוֹטֵי אַמַּת סוּכָּה וְאַמַּת מָבוֹי?

**William Davidson Edition - English:**
The Gemara raises an objection. **And** if that is the case, **let him say: One must not reduce the cubit of diverse kinds** of seeds. **What does** the phrase: **A cubit** consisting **of six** handbreadths come **to exclude? Does it not** come **to exclude the cubit of a *sukka* and the cubit of an alleyway,** which are measured with cubits of five handbreadths?


###### Eruvin 4a:8
[Eruvin 4a:8](https://torahapp.org/share/book/Eruvin/r/4a:8)

לָא, לְמַעוֹטֵי אַמָּה יְסוֹד וְאַמָּה סוֹבֵב,

**William Davidson Edition - English:**
The Gemara rejects this argument. **No,** Rabban Shimon ben Gamliel’s formulation comes **to exclude the cubit of the base** of the altar, which is the bottom level of the altar, one cubit high with a ledge one cubit wide, **and the cubit of the surrounding ledge** of the altar, which is five cubits above the base, six cubits above the ground, and one cubit wide. Everyone agrees that those cubits are small cubits of five handbreadths.


###### Eruvin 4a:9
[Eruvin 4a:9](https://torahapp.org/share/book/Eruvin/r/4a:9)

דִּכְתִיב: ״וְאֵלֶּה מִדּוֹת הַמִּזְבֵּחַ בָּאַמּוֹת אַמָּה אַמָּה וָטֹפַח וְחֵיק הָאַמָּה וְאַמָּה רֹחַב וּגְבוּלָהּ אֶל שְׂפָתָהּ סָבִיב זֶרֶת הָאֶחָד וְזֶה גַּב הַמִּזְבֵּחַ״. ״חֵיק הָאַמָּה״ — זֶה יְסוֹד, ״וְאַמָּה רֹחַב״ — זֶה סוֹבֵב, ״וּגְבוּלָהּ אֶל שְׂפָתָהּ סָבִיב״ — אֵלּוּ הַקְּרָנוֹת, ״וְזֶה גַּב הַמִּזְבֵּחַ״ — זֶה מִזְבַּח הַזָּהָב.

**William Davidson Edition - English:**
**As it is written: “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 its border by its edge round about shall be a span: And this shall be the higher part of the altar”** (Ezekiel 43:13). And the Sages explained this verse as follows: **“The bottom shall be a cubit,” this is the base** of the altar; **“and the breadth a cubit,” this is the surrounding ledge** of the altar; **“and its border by its edge round about,” these are the horns** of the altar, i.e., extensions of the corners of the altar; **“and this shall be the higher part of the altar,”** this refers to **the golden altar** that stood inside the Sanctuary and was also measured by small cubits.


###### Eruvin 4a:10
[Eruvin 4a:10](https://torahapp.org/share/book/Eruvin/r/4a:10)

אָמַר רַבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב: שִׁיעוּרִין חֲצִיצִין וּמְחִיצִין, הֲלָכָה לְמֹשֶׁה מִסִּינַי.

**William Davidson Edition - English:**
Since the Gemara discussed measurements, it proceeds to cite that which **Rabbi Ḥiyya bar Ashi said** that **Rav said: The measures** relating to mitzvot in the Torah, and the *halakhot* governing **interpositions** that invalidate ritual immersions, and the *halakhot* of **partitions are** all ***halakhot*** transmitted **to Moses from Sinai.** These *halakhot* have no basis in the Written Torah, but according to tradition they were orally transmitted by God to Moses together with the Written Torah.


###### Eruvin 4a:11
[Eruvin 4a:11](https://torahapp.org/share/book/Eruvin/r/4a:11)

שִׁיעוּרִין?! דְּאוֹרָיְיתָא הוּא! דִּכְתִיב: ״אֶרֶץ חִטָּה וּשְׂעוֹרָה וְגוֹ׳״, וְאָמַר רַב חָנָן: כׇּל הַפָּסוּק הַזֶּה לְשִׁיעוּרִין נֶאֱמַר —

**William Davidson Edition - English:**
The Gemara questions this assertion: Are **measures** a *halakha* transmitted to Moses from Sinai? **They are** written **in the Torah, as it is written: “A land of wheat, and barley,** and vines, and figs, and pomegranates, a land of olive oil and honey” (Deuteronomy 8:8), **and Rav Ḥanan said: This entire verse was stated for** the purpose of teaching **measures** with regard to different *halakhot* in the Torah.


###### Eruvin 4a:12
[Eruvin 4a:12](https://torahapp.org/share/book/Eruvin/r/4a:12)

״חִטָּה״, לִכְדִתְנַן: הַנִּכְנָס לַבַּיִת הַמְנוּגָּע וְכֵלָיו עַל כְּתֵיפָיו, וְסַנְדָּלָיו וְטַבְּעוֹתָיו בְּיָדָיו — הוּא וְהֵם טְמֵאִין מִיָּד. הָיָה לָבוּשׁ כֵּלָיו, וְסַנְדָּלָיו בְּרַגְלָיו, וְטַבְּעוֹתָיו בְּאֶצְבְּעוֹתָיו הוּא טָמֵא מִיָּד, וְהֵן טְהוֹרִין עַד שֶׁיִּשְׁהֶא בִּכְדֵי אֲכִילַת פְּרָס — פַּת חִיטִּין וְלֹא פַּת שְׂעוֹרִין, מֵיסֵב וְאוֹכֵל בְּלִיפְתָּן.

**William Davidson Edition - English:**
**Wheat** was mentioned as the basis for calculating the time required for one to become ritually impure when entering a house afflicted with leprosy, **as that which we learned** in a mishna: **One who enters a house afflicted with leprosy** of the house (see Leviticus 14), **and his clothes** are draped **over his shoulders, and his sandals and his rings are in his hands,** both **he and they,** the clothes, sandals, and rings, **immediately** become **ritually impure.** However, if **he was dressed in his clothes, and his sandals were on his feet, and his rings were on his fingers, he immediately** becomes **ritually impure, but they,** the clothes, sandals, and rings, **remain pure until he stays** in the house **long enough to eat half a loaf** of bread. This calculation is based on **wheat bread,** which takes less time to eat, **and not** on **barley bread,** and it relates to one who is **reclining and eating** it together **with relish,** which hastens the eating. This is a Torah measurement connected specifically to wheat.


###### Eruvin 4a:13
[Eruvin 4a:13](https://torahapp.org/share/book/Eruvin/r/4a:13)

״שְׂעוֹרָה״, דִּתְנַן: עֶצֶם כִּשְׂעוֹרָה מְטַמֵּא בְּמַגָּע וּבְמַשָּׂא, וְאֵינוֹ מְטַמֵּא בְּאֹהֶל.

**William Davidson Edition - English:**
**Barley** is also used as a basis for measurements, **as we learned** in a mishna: **A bone** from a corpse the size **of a** grain of **barley imparts** ritual **impurity through contact and by being carried,** but **it does not impart impurity** by means **of a tent,** i.e., if the bone was inside a house, it does not render all the articles in the house ritually impure.


###### Eruvin 4a:14
[Eruvin 4a:14](https://torahapp.org/share/book/Eruvin/r/4a:14)

״גֶּפֶן״: כְּדֵי רְבִיעִית יַיִן לְנָזִיר.

**William Davidson Edition - English:**
The halakhic measure determined by a **vine is the quantity of a quarter-*log* of wine for a nazirite.** A nazirite, who is prohibited to drink wine, is liable to be flogged if he drinks that measure.