MISHNAH: How does one complete towns? A house is recessed, a house is protruding, a superstructure¹ 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 protruding². If there were walls of ruins ten hand-breadths high or bridges or mausoleums containing dwellings³ they extend the measure correspondingly and one makes it like a rectangular table, in order to include the corners⁴.

footnotes: ¹ Greek πῆγμα, τό. This expression is used for all structures that are not human dwellings. The pegma ² Since the Sabbath domain of a built-up area is a rectangle oriented NS-EW one starts measuring from a line, oriented NS or EW, which touches the built-up area but leaves the area entirely to one side of the line. In mathematical terminology the completion of the town is the area enclosed on a map of the town by its support lines oriented NS and EW. ³ This also refers to bridges. ⁴ Cf. Chapter 4, Note 18.

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 it².

footnotes: ² Since the Sabbath domain of a built-up area is a rectangle oriented NS-EW one starts measuring from a line, oriented NS or EW, which touches the built-up area but leaves the area entirely to one side of the line. In mathematical terminology the completion of the town is the area enclosed on a map of the town by its support lines oriented NS and EW.

²⁵ 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 stated²⁶ 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 Greeable to you²⁷. 34:15.. He who says ye‘utu, to know, to inform the weary of wisdom²⁸. 50:4.. There we have stated²⁹ 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 near³⁰. 32:35.. He who says ‘edehen, they are their witnesses (עידיהם)²¹, 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.

footnotes: ²⁵ This is a re-arranged and slightly shortened paragraph from Berakhot ²⁶ Mishnah Berakhot ²⁷ Gen ²⁸ Is ²⁹ Mishnah Avodah zarah ³⁰ Deut ²¹ Any built-up area in which from one house to the next there are less than 70⅔ cubits, is considered as 4 cubits in this respect.

³² Rebbi Joḥanan in the name of Rebbi Hoshaia: one adds a limb to it. ³³ 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 written³⁴. 33:7. and Moses would take the Tent, etc. How far away was it? One mil³⁵ 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, Rebbi³⁶ Ḥuna in the name of Rav: It is written³⁷. 17:1. The verse continues: By the Living Eternal … before Whom I stood., Eliahu from Tisbe said, etc. Was not Eliahu the ruler³⁸ 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 Shafaṭ³⁹. 3:11., it is not written here “who studied Torah”, but who poured water on Eliahu’s hands. It is written⁴⁰. 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 stated⁴¹. 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 friend⁴² of Mekhilta: Sages; similarly Babli Berakhot 64a. is as if he received the Divine Presence.

footnotes: ³² Babli 53a. The entire Yerushalmi text is copied there by R. Ḥananel. ³³ The text is parallel to Sanhedrin ³⁴ Ex ³⁵ 2’000 cubits. Ex. rabba ³⁶ Read: Rav. ³⁷ 1K ³⁸ Greek τύραννος, ὁ (Arukh ³⁹ 2K ⁴⁰ IS ⁴¹ Ex ⁴² In editio princeps

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan, from where do you augment? From the lintel⁴³ 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 unlimited⁴⁴. 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 superstructure⁴⁵? Rav Naḥman said, at the end of the country⁴⁶. The word of Rebbi Simeon implies this, since “Rebbi Simeon ben Yoḥai said, I can cause that one may walk from Tyre to Sidon⁴⁷, from Tiberias to Sepphoris, by caves and by barns⁴⁸.”

footnotes: ⁴³ The basic measurement is from the lintel of the city gate. ⁴⁴ If the city walls form a rectangle and at the corners the towers extend over the walls, one does not extend the town beyond the towers. But if there are suburban dwellings in front of the walls one extends the definition of “city” to include all of suburbia on condition that between city wall and suburb the distance not be greater than 70⅔ cubits. ⁴⁵ It is difficult to make sense of this argument. In the opinion of S. Liebermann it means that one might consider the suburb as the real town and the original town as appendix (“superstructure”) to this. Since the suburb has no walls, the entire problem of where to start measuring disappears; it is clear that one starts from the outermost wall of the outermost house. ⁴⁶ He has no objection against extending the Sabbath domain of a city to contain all the country. ⁴⁷ A full day’s travel. Tosephta 4:11. ⁴⁸ Greek πύργος, ὁ.

May one add superstructure to superstructure⁴⁹? 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 castra⁵⁰ 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 Siricon⁵¹ is not within 70 and remainder, but if one considers the pottery⁵², the mausoleum of Siricon is within 70 and remainder.

footnotes: ⁴⁹ Are structures which are not dwellings counted as if they were dwellings so that they include an additional 70⅔ cubits from which to count the town, possibly repeating the process many times. ⁵⁰ Castra, -orum, n. ⁵¹ It is not clear what was the additional structure appended to the stadium, which reduces the distance to the mausoleum to 70⅔ cubits. The mausoleum itself was identified by an inscription, cf. S. Liebermann, Tarbiz 3, p.209. ⁵² Even if the mausoleum should have been inhabited, the potter’s shop was not. Since together with the uninhabited appendix to the stadium it is needed to make Bet Maˋon accessible from Tiberias, this proves that uninhabited structures are counted as if they were houses.

May one add completion to completion⁵³? 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 completion⁵⁴.

footnotes: ⁵³ After the preceding argument it should be obvious that the answer is positive. ⁵⁴ It could be that one finds a particular path that may be applied to one special situation. This does not mean that it can be applied to determine the Sabbath domain for everybody. Therefore the statement does not prove anything (but proof is not needed.)

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 core⁵⁵. But the other said, whether large or small, 2’000 is sufficient.

footnotes: ⁵⁵ This is a very restrictive condition. For example, if a town were a square of side lengths 1, the suburbs could extend only to a distance of .212 from the walls. The previous discussion always assumed that one has 2’000 cubits outside any augmentation.

Rebbi Phineas said, it happened that a bright⁵⁶ student studied completions for three and a half years from his teacher; he went and completed Galilee⁵⁷. He could not finish to complete the South before the time made it impossible⁵⁸.

footnotes: ⁵⁶ Greek εὔθικτος, -ον. ⁵⁷ He found enough barns and isolated farmhouses to make the entire Galilee into one Sabbath domain. ⁵⁸ The South is the region around Lydda. “The time made it impossible” means that the political situation changed. Since the preceding paragraphs showed that in the time of R. Simeon ben Laqish the domain of Tiberias was not extended, the time of the student must be the 4th Century and the political situation which made the project impossible was that the Empire turned Christian.

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 eruv⁵⁹. 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 permitted⁶⁰.

footnotes: ⁵⁹ The town is built as a semi-circle. If the radius of the circle is 2’000, every point in the semi-disk bounded by the circle and the chord (the diameter) joining its end-points is accessible from the semi-circle. Therefore the chord is the border of the completed town and the Sabbath domain is a semi-disk of radius 4’000 plus a rectangular domain of 4’000×2’000 based on the chord plus two quarter disks of radius 2’000. This would imply that the statement of the Mishnah that a Sabbath domain always is a rectangular domain only applies to cities compactly built in the shape of a polygon, and this not in all cases; cf. Tosephta 4:4. ⁶⁰ A line segment can be the border of the completion of a town only if all of its points are accessible from the town on the Sabbath. Therefore if the radius of the semi-circle is 2’000, a point distant almost 2’000 from one side is not accessible from the other and the center is not accessible from anywhere. Therefore the chord cannot be the border of the completion; the Sabbath domain only is the set of all points of distance at most 2’000 from any point of the semi-circle. Babli 55a.

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 open⁶¹.

footnotes: ⁶¹ Translation and explanation are tentative. A ditch 10 deep and 4 wide is a domain by itself. If the ditch runs through the entire town, is nowhere filled or bridged, it splits the town into two separate towns; otherwise it is disregarded.

Rebbi Abba, Ammi bar Ezechiel⁶² 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 river⁶³ unless the river be [wide] more than 70 and remainder⁶⁴. 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 wall⁶⁵. So where we hold is between three and four.

footnotes: ⁶² The brother of Rav Jehudah. ⁶³ The bank far away from the city; the river being considered as part of the city wall. ⁶⁴ Then the outer bank cannot be considered part of the city and one has to measure the Sabbath domain from the city wall. ⁶⁵ If the slope from the wall to the river is steep, it is considered an extension of the wall; otherwise it simply is an empty stretch of land.

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 one⁶⁶. Issy objected, is it not written⁶⁷. 23:13., a sign you should have outside the camp? How could they relieve themselves outside⁶⁸ 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 barns⁶⁹. ⁷⁰ 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 this⁷¹ reads “R. Abun”). Rebbi Abbin said, Moses built them three huts and three barns.

footnotes: ⁶⁶ From the outermost tent. Babli 55b. ⁶⁷ Deut ⁶⁸ The toilets had to be outside the camp. (Even though the verse is written for a military expedition, the argument refers to the regular camp of the Israelites in the desert.) Since the camp was 12 mil ⁶⁹ One would have expected that the Tabernacle certainly would be the equivalent of 3 huts and 3 barns, turning the camp into a formal city. ⁷⁰ Cf. Šabbat ⁷¹ That the camp could be considered a permanent city. (Qondros Aḥaron

“One makes it rectangular in the four directions of the world¹⁷², 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 written⁷³. 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 directions⁷⁴.”

footnotes: ¹ Since the Sabbath domain of a built-up area is a rectangle oriented NS-EW one starts measuring from a line, oriented NS or EW, which touches the built-up area but leaves the area entirely to one side of the line. In mathematical terminology the completion of the town is the area enclosed on a map of the town by its support lines oriented NS and EW. ⁷² Babli 56a, Tosephta 4:6. R. Yose here is the Tanna, ben Ḥalaphta. ⁷³ Eccl ⁷⁴ The main directions of the wind.

One understands this for Shilo and the Temple⁷⁵, 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 solstice⁷⁶. It was called by seven names: the gate “desist”⁷⁷. 11:6., the foundation gate⁷⁸. 23:5., the sun gate⁷⁹. 19:2., the entrance gate⁸⁰. 40:15., the middle gate⁸¹. 39:3. the new gate⁸². 26:10., the upper gate⁸³. 24:20.. The gate “desist” since there the impure separate⁸⁴; that is what is written⁸⁵. 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 saying⁸⁶ 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 gates⁸⁷. 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 women⁸⁸ 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 distinction⁸⁹.

footnotes: ⁷⁵ They could be exactly built EW-NS; this statement is the introduction to the next paragraph about the orientation of the Tabernacle in the desert. ⁷⁶ It seems that one should read: the spring and autumn equinoxes, but there is no textual evidence for this. ⁷⁷ 2K ⁷⁸ 2Chr ⁷⁹ Jer ⁸⁰ Ez ⁸¹ Jer ⁸² Jer ⁸³ 2Chr ⁸⁴ Anybody not pure was barred from the entire Temple Mount, but those who needed a Temple ceremony for purification, such as the healed sufferer from skin disease, did come to the entrance gate of the Temple proper. ⁸⁵ Lament ⁸⁶ Job ⁸⁷ The Temple door and the entrance gate to the Temple Mount. ⁸⁸ R. Ḥananel (ad Yoma ⁸⁹ In quite a number of items was the Temple distinguished relative to the Tabernacle at Shilo.

Who was determining them the directions in the desert⁹⁰. 2). Tanḥuma Bemidbar (12).? Rebbi Aḥa said, the Ark did determine the directions for them. That is what is written⁹¹. 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.

footnotes: ⁹⁰ Since the Tabernacle had to be oriented strictly EW (Num ⁹¹ Num

⁹². 10:25, 2:17. How did Israel travel in the desert? Rebbi Ḥama bar Ḥanina and Rebbi Hoshaia⁹³: 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 travelled⁹⁴.2:17.. He who said like a beam, the collector of all camps with their armies⁹⁵. 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 populous¹ 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.

footnotes: ⁹² Rashi Num ⁹³ In Qondros aḥaron ⁹⁴ Num ⁹⁵ Num ¹ Greek ὄχλος, ὁ, “multitude”.

It was stated in the name of Rebbi Jehudah: “Also its ledges and walls were measured with it.⁹⁶” Rav Hoshaia asked: is the airspace of a courtyard measured with it⁹⁷? 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 beam⁹⁸ 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.⁹⁹ “If he measures he should not be measuring from the center since he would lose, but from the corners.¹⁰⁰”

footnotes: ⁹⁶ Tosephta 4:7. One starts measuring not from the wall of the city or the last house but from the first place which is under the open sky. ⁹⁷ If the town is completed by adding suburban buildings, are only houses added or any enclosed space? ⁹⁸ The house is considered breached only if the ceiling beams also are missing. ⁹⁹ Therefore only dwelling space is added as completion. ¹⁰⁰ Tosephta 4:13, Babli 56b. Since one determines a Sabbath boundary as a straight line running either NS or EW it really does not matter where one starts measuring. The Tosephta states that one should not consider the starting point of the measuring as center of a circle but as a corner. The Sabbath domain always is a rectangular domain.

MISHNAH: One gives a fore-court to the city⁵, 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 one⁶ each inhabitant may walk through all of them and outside 2’000 cubits measured from the outermost lines..

footnotes: ⁵ One does not start to measure the 2’000 cubits outside the town from the wall of the (easternmost, northernmost, etc.) house but only at a distance of √5000 ~ 70⅔ cubits (cf. Chapter 2, Note 82). ⁶ If the three towns form a triangle and the (necessarily parallel, either NS or EW) lines of support of two pairs of towns are no more than 2×70⅔ = 141⅓ cubits apart, the entire complex is considered one town and without an eruv

HALAKHAH: Paragraph. “One gives a fore-court to the city⁵,” etc. Rav Ḥuna in the name of [Rav]¹⁰¹: Rebbi Meïr and the rabbis explain the same verse. Rebbi Meïr explained: From the city wall, why does the verse say, outwards¹⁰². 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)¹⁰³ give a fore-court to the city¹⁰⁴. Does this not mean that one gives a fore-court to the city¹⁰⁵? Rebbi Jacob bar Aḥa, Rebbi Abuna, Rebbi Naḥum in the name of Rebbi Samuel bar Abba, the Mishnah is finished¹⁰⁵.

footnotes: ⁵ One does not start to measure the 2’000 cubits outside the town from the wall of the (easternmost, northernmost, etc.) house but only at a distance of √5000 ~ 70⅔ cubits (cf. Chapter 2, Note 82). ¹⁰¹ Missing in L, inserted from the quote of the text by Rashba, col. 334. Rav Huna is not known to have had any teacher but Rav. ¹⁰² Num ¹⁰³ This was written by the scribe but (wrongly) deleted by the corrector who then (wrongly) inserted the relative pronoun in the following space. ¹⁰⁴ They read the word as stating that one measures outward at a right angle to the wall, starting from the wall. ¹⁰⁵ This refers to the second part of Mishnah 2, where it is stated that two villages less than 141⅓ cubits apart are considered a single village for the rules of the Sabbath. This statement seems incompatible with the reading of the verse attributed to the rabbis. ¹⁰⁵ This refers to the second part of Mishnah 2, where it is stated that two villages less than 141⅓ cubits apart are considered a single village for the rules of the Sabbath. This statement seems incompatible with the reading of the verse attributed to the rabbis.

Paragraph¹⁰⁷. “Similarly three villages forming a triangle,” etc. Samuel said, if they are in a line¹⁰⁸. Bar Qappara said, it they are like a tripod¹⁰⁹. 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 one¹¹⁰. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Ḥanina, only if the middle one not be farther than 2’000 cubits¹¹¹. 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]⁶ each inhabitant may walk through all of them and outside 2’000 cubits measured from the outermost lines..” To permit the two outer ones¹¹² 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 side¹¹³ are rabbinic we may say that retroactively it became clear that C belongs to where it is needed..

footnotes: ¹⁰⁷ Continuation of the discussion of Mishnah 2. ¹⁰⁸ The three villages are more or less in one line; meaning that if one walks from one of the outer ones to the other outer one by necessity one crosses the territory of the middle one. ¹⁰⁹ An acute triangle. ¹¹⁰ In an acute triangle every edge can be chosen as basis; the remaining vertex then is between the other two. ¹¹¹ The problem becomes acute only if one of the angles of the triangle is very small compared to the other two; then the vertex with the small angle is in between the other two. Babli 57b. ⁶ If the three towns form a triangle and the (necessarily parallel, either NS or EW) lines of support of two pairs of towns are no more than 2×70⅔ = 141⅓ cubits apart, the entire complex is considered one town and without an eruv ¹¹² If the distance between villages A,B is 141⅓ and AC, BC are large but 2’000 then since one may walk from A to C and from B to C one may make of A and B one village by eruv ¹¹³ If there are 3 villages forming a triangle there is no problem. But if there are 5, A1 A2 B1 B2 C, and C is an acceptable third both for A1B1 and A2B2, there is a problem if two people are walking simultaneously from Ai to Bi (i=1,2) since it is not determined for which triangle C should be counted. But if only one person walks, since eruvim

MISHNAH: One only measures with a rope of 50 cubits, neither less nor more. One should only measure holding up to his heart⁷. 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 domain⁸. If he cannot circumvent it, about this said Rebbi Dositheos ben Yannai in the name of Rebbi Meïr: I heard that one strip-measures⁹ in the mountains¹⁰.

footnotes: ⁷ The measure should be made strictly horizontal. The two people holding the measuring tape hold it on their breasts, far from the ground, to hold it as exactly horizontal as possible. ⁸ If one measures, e. g., N to S, and comes to an obstacle, one should go exactly E or W until the obstacle disappears, resume measuring due S, and then return on an exactly EW path to the original line and resume measuring. ⁹ One measures with a short rope of 4 cubits held horizontally. ¹⁰ As explained in the Halakhah, one measures with a rope of 4 cubits which can be held horizontal also on steep inclines. The 2’000 cubits which one determines are not actual distances but the length of the projection of a path onto the plane locally representing the surface of a flat Earth.

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 loses¹¹⁶. Some Tannaim state, one measures with a linen rope, but some Tannaim state, with a chain rope¹¹⁷, and some Tannaim state, with a rope of four cubits. ¹¹⁶ 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 rod¹¹⁸. 40:3..

footnotes: ¹¹⁶ Babli 58 a. ¹¹⁷ A metal chain. ¹¹⁶ Babli 58 a. ¹¹⁸ Ez

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 downwards¹¹⁹. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain¹²⁰. 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 place¹²¹. 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-measures¹²². The high one over his head and the low one on his hips, everybody agrees that one strip-measures¹²³. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure¹²⁴.

footnotes: ¹¹⁹ If a canyon is up to 50 cubits wide on top one simply measures on top and disregards what is below; otherwise one has to measure the slopes. ¹²⁰ If one has a secure base of given length it is more accurate anyhow to determine lengths by measuring angles with a theodolite. ¹²¹ In mountainous terrain one measures with ropes of 4 cubits length. It is considered an incline which needs special treatment only if the difference in height for the length of the rope is 4 hand-breadths, ⅔ of a cubit. Let α be the angle of inclination, this means sin α = .167 or α = 4.5°. Since cos α = .958, the error committed by measuring the slope instead of its horizontal projection is 1.42%. ¹²² While the Sages state in the Mishnah that one does not strip-measure at mountains, i. e., that one measures the distance on the ground, not the horizontal projection, they agree that if the slope is very steep the error would be too large and one must work with projections. To translate the rules given here into numbers would require exact data about the length of a cubit and the average height of a man; these are not available. For a rough estimate one may assume that the average height of a man be 3.5 cubits. Then if in a team of geometers one holds his end of the rope of 4 cubits on top of his head while the other, climbing up the mountain, has to hold his end at his feet in order to keep the rope horizontal, the slope is given by tan α = 3.5/4 = 0.875 or α = 41°11’. In this case the distance measured on the slope would be 5⅓ cubits; measuring on the slope instead of with an horizontal rope would decrease the Sabbath distance by more than a third. In this case the Sages have to agree with R. Meïr. ¹²³ Probably that means tan α = .25, α ~14°, the error in measurement is ~ 5%. ¹²⁴ If the difference is only half a cubit, tan α = .125, α ~ 7°; the error in measurement is ~ 1.2%, which is not worth the bother; the position of the Sages is justified.

¹²⁵ 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)¹²⁶ 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?

footnotes: ¹²⁵ This text is from Soṭah ¹²⁶ With the other two sources read: :Not for Levitic cities.

¹²⁷. 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 lives¹²⁸. They were given for living; they were not given for burials.

footnotes: ¹²⁷ Num ¹²⁸ This paragraph is copied here only as an appendix to the preceding; it does not belong here.

MISHNAH: Surveys may only be made by professionals. If one extended the place and restricted it at another, one listens to him who extends¹¹. 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 lenient¹².

footnotes: ¹¹ If the town has a traditional Sabbath boundary and a professional geometer tells them that at a certain place the actual boundary is farther away, one listens to the expert. The Yerushalmi does not express an opinion about what to do if the experts determine that the original border is too far away. ¹² Since Sabbath boundaries are rabbinic institutions only.

HALAKHAH: Paragraph. “Surveys may only be made by professionals,” etc. One does not listen to a non-professional who added¹²⁹.

footnotes: ¹²⁹ Greek ἰδιώτης, ὁ. A non-professional may testify to the limits of the traditional Sabbath domain (Tosephta 4:16, see below) but may not initiate any changes. Rashba col. 345.

¹³⁰ 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.

footnotes: ¹³⁰ Chapter 3, Notes 134–136.

MISHNAH: A village which is the property of one person¹³. 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 ownership¹⁴ 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 Jehudah¹⁵. 15:37. which has 50 inhabitants¹⁶, the words of Rebbi Jehudah. Rebbi Simeon says, three courtyards of two houses each.

footnotes: ¹³ And therefore is considered one dwelling where one may carry in the entire place without an eruv ¹⁴ Where one needs an eruv ¹⁵ Jos ¹⁶ Including children and women.

HALAKHAH: Paragraph: “A village which is the property of one person¹³. 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:¹³¹ 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 eruv¹³² 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, this¹³³ 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]¹³⁴ 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 alley¹³⁵.. 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 prohibited¹³⁶ 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 houses¹³⁷..

footnotes: ¹³ And therefore is considered one dwelling where one may carry in the entire place without an eruv ¹³¹ Chapter 1, Note 147. ¹³² There is only one entrance; no traffic artery crossing the town. Then one eruv ¹³³ Since the alley has only one exit it is similar to the city with only one gate. If one made two eruvim ¹³⁴ The text in parentheses is the original text of the scribe, the one in brackets the corrector’s. The corrector’s text is impossible. Medieval quotes of the passage (Rashba col. 351, Ritba ad ¹³⁵ A single common eruv ¹³⁶ A beam at the entrance of a separate alley makes possible an eruv ¹³⁷ The beam was there for structural reasons; it was not intended for an eruv

“Unless one leaves outside like the town Ḥadašah in Jehudah.” As Senan, Ḥadašah, and Migdal-Gad¹³⁸. 15:37.. “Which has 5¹³⁹ 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 it¹⁴⁰ 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 domain¹⁴¹. Babli 60a..

footnotes: ¹³⁸ Jos ¹³⁹ With the Mishnah read: 50. ¹⁴⁰ The houses which are left out of the eruv ¹⁴¹ If houses belong naturally to the town there is no reason to leave them out of the eruv

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 eruv¹⁷ 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 town¹ 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 anything¹⁸. If he puts it outside the domain¹⁹, 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.

footnotes: ¹⁷ This refers only to somebody who tells his son shortly before sundown on Friday to make an eruv ¹ Greek πῆγμα, τό. This expression is used for all structures that are not human dwellings. The pegma ¹⁸ Since this is considered part of the town anyhow. ¹⁹ Not outside the Sabbath domain, since then he could not move outside of 4 cubits, but in the Sabbath domain outside the augmented town. Because he made an eruv

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 eruv¹⁷ 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”¹⁴². Therefore one has to read the Mishnah as “him to the East of his son and the West of his son”. Babli 60b.?

footnotes: ¹⁷ This refers only to somebody who tells his son shortly before sundown on Friday to make an eruv ¹⁴² If one read the Mishnah as him being in one side of the town and his son in the other side it would be impossible for his house to be farther away than his eruv

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 town²⁰. 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 it²¹ and outside of it 2’000 cubits. But Rebbi Aqiba says, he only has 2’000 cubits from the place of his eruv.

footnotes: ²⁰ The text of this Mishnah will be emended in the Halakhah. ²¹ Any built-up area in which from one house to the next there are less than 70⅔ cubits, is considered as 4 cubits in this respect.

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 town¹⁴³. How is that?” There is no “how is that”¹⁴⁴.

footnotes: ¹⁴³ The Sabbath domain of the large city is measured from the completion; any village inside the domain is counted only as 4 cubits. If the Sabbath domain of the village reaches only the completion of the city but not the city itself, the city is not counted as 4 cubits for them. ¹⁴⁴ The next part of the Mishnah is a new sentence, independent of the preceding text.

Is a city counted in the measure of 2’000¹⁴⁵? 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 2’000¹⁴⁶. 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 city¹⁴⁷. Rebbi Jeremiah said, ¹⁴⁸“it happened that an old shepherd came and said before Rebbi, I remember the people of Magdala walking up to its¹⁴⁹ 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. ¹⁵⁰ 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 authorities¹⁵¹. 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 town¹⁴³.”

footnotes: ¹⁴⁵ If that Sabbath domain of one town reaches another town, is the other town wholly incorporated in the Sabbath domain of the first or not? ¹⁴⁶ For him a city is counted as 4 cubits only if he dwells there, not if it is in the Sabbath domain. ¹⁴⁷ Enough houses have been built in between to make the hot springs part of the completion of Tiberias. ¹⁴⁸ Tosephta 4:16. The Tosephta conflates the stories about Magdala and Gadara. ¹⁴⁹ Since the hot springs of Tiberias are near the shores of Lake Genezareth, these must be different hot springs. ¹⁵⁰ Babli 61a. ¹⁵¹ The citizens of Gadara are the masters of Ḥammat Gader and go there without permission; the people of Ḥammat Gader may go to Gadara only with permission. ¹⁴³ The Sabbath domain of the large city is measured from the completion; any village inside the domain is counted only as 4 cubits. If the Sabbath domain of the village reaches only the completion of the city but not the city itself, the city is not counted as 4 cubits for them.

Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina: Where do they disagree¹⁵²? If they put their eruv in a public square. But if they put their eruv in houses even Rebbi Aqiba will agree¹⁵³ 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 houses¹⁵⁴ 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.?

footnotes: ¹⁵² R. Aqiba and the Sages in the second part of the Mishnah. ¹⁵³ It is not very clear what this means. In the Babli 61b it is formulated: If somebody makes Sabbath in a ruined city (he lives there in one of the ruined houses) he walks through the entire city and outside 2’000 cubits, like a regular city dweller. But if he puts his eruv ¹⁵⁴ If the inhabitants made an eruv

A town which was destroyed¹⁵⁵. 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 destroyed¹⁵⁶?

footnotes: ¹⁵⁵ But the ruins and an outline of the wall are still standing. ¹⁵⁶ Sheep pens were never built for human dwelling, houses were even if now they are ruins. Since one makes Sabbath in a human dwelling, what holds for sheep pens certainly holds for ruined houses.

For a new city one measures from the houses; for an old one one measures from the wall¹⁵⁷. 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 dwelling¹⁵⁸.

footnotes: ¹⁵⁷ Babli 26a. ¹⁵⁸ The text clearly is elliptic. It seems that it should read: If an enclosure was built by several people, for R. Zeˋira it counts as built for a human dwelling if all builders intend it as such; for R. Eleazar it counts as such if at least one builder had this intention.

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 it²² and outside 2’000 cubits. It turns out that the interior is easier than its top²³ 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 cave²⁴ 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..

footnotes: ²² If the cave is inhabited it becomes a house and the entire cave is counted as 4 cubits. ²³ If somebody puts his eruv ²⁴ As noted before, by making an eruv

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 rest¹⁵⁹ 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 eruv¹⁶⁰ 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 Jehudah¹⁶¹. 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.

footnotes: ¹⁵⁹ It is his place of residence for this Sabbath. ¹⁶⁰ Since anybody who makes an eruv ¹⁶¹ Chapter 4, Note 83.

The roof of a tower is considered [part of] the town. The roof of a cave is considered as fields. What, really dwellers¹⁶²? 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 clay¹⁶³, this means even inhabitable. Rebbi Isaac ben Rebbi Eleazar said, this implies (a city)¹⁶⁴ 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 permitted⁶⁰.

footnotes: ¹⁶² This refers to Mishnah 10. Do we require that a cave be inhabited or only that it should be habitable? ¹⁶³ His definition of “uninhabited” is “unhabitable”; therefore for him “inhabited” means “habitable”. ¹⁶⁴ It seems that for עיר “city” one should read מערה “cave”. ⁶⁰ A line segment can be the border of the completion of a town only if all of its points are accessible from the town on the Sabbath. Therefore if the radius of the semi-circle is 2’000, a point distant almost 2’000 from one side is not accessible from the other and the center is not accessible from anywhere. Therefore the chord cannot be the border of the completion; the Sabbath domain only is the set of all points of distance at most 2’000 from any point of the semi-circle. Babli 55a.

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits¹⁶⁵ 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 nibariot¹⁶⁶. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi¹⁶⁷ Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor¹⁶⁸ 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 him¹⁶⁹, as we have stated there¹⁷⁰: “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 ships¹⁷¹.

footnotes: ¹⁶⁵ Probably this again should read “4’000 - 1”. ¹⁶⁶ Possibly “protuberances”, Arabic نبرة. If the cave below is considered a human dwelling, the roof above it can be made similar to the roof of a house by subdividing it into several roofs by natural outcroppings. ¹⁶⁷ Read: “Rav Jehudah”. ¹⁶⁸ Meaning bet ¹⁶⁹ With both Samuel as quoted later, and R. Aḥa whose attribution is shown wrong. ¹⁷⁰ Mishnah 9:1. Even though the houses below define different private domains, the roofs, although divided by walls, form a single domain on which one may carry from one house to the next ¹⁷¹ If ships are tied together in a harbor, one carries from ship to ship as one carries from roof to roof.