Babylonian Talmud

Rodkinson 1918 — source 3, scan section 5

required to effect the combination of limits ? Note about coins and meas- ures mentioned in the Tract. If the inhabitants of a court and balcony should have forgotten to combine an Erub. If there were three rums be- tween two houses, each house may use the adjoining ruin by throwing therein, except the middle one (with illustrations), . . . 198-204 MiSHNAS IV., v., VI., and VII. If a man deposit his Erub for the com- bination of courts in a vestibule, gallery, or balcony. If a company was seated at table on the eve of Sabbath, the bread on the table may be depended upon to serve as an Erub. If a man leaves his house and goes to take his Sabbath-rest in another town (without previously joining in the Erub). If there be a well between two courts it is not lawful to draw water. If a canal runs through a court it is not lawful to draw water, unless there be a partition. If a canal flows between two walls which contain aper- tures, 204-209 MiSHNAS VIII. and IX. If there be a balcony above the water. The law concerning robbery is applicable also on Sabbath. If the court be less than four ells square it is not permitted to pour water therein on Sabbath, unless a sewer is made. All these regulations concerning the pouring of water apply only to summer, 209-213 CHAPTER IX. MiSHNAS I. and II. All the roofs of a town are considered one private ground, provided there be not one roof ten hands higher than the rest. If a man erected an attic on top of his house and provided it with a small door four spans wide, he may carry things in all the roofs. All roofs are con- sidered as one private ground in their own right. " It happened in a time of danger that we brought up the sacred scrolls from a court to a roof." If a large roof adjoins a small one. If there are three woodsheds opening into each other, of which the two outer are enclosed while the middle one is not (with illustrations), 214-223 MiSHNAS III., IV., and V. If a court (through an incavation of its walls) is laid open to public ground. In a court (the corner walls of which had fallen in on Sabbath so) that it has been laid open to public ground on two sides. If an attic be built over two houses, also if bridges are open at both ends, 223-226 CHAPTER X. MiSHNAS I., II., and III. If a man finds tephilin on the road he should watch them and bring them into the nearest town or village ; likewise his child he should hand to his companion, etc. If one buys tephilin of a man who is not an expert, he must examine two tephilin. How came his child on the field or on the road ? This refers to a child that was born there. If a man reads in a scroll (of sacred scriptures) on the threshold of the house and it xvi SYNOPSIS OF SUBJECTS. slips out of his hand. On a ledge outside a window it is permitted to place vessels, 227-235 MiSHNAS IV., v., VI., VII., VIII., and IX. A man may stand in private ground and move things that are in public ground. A man must not, standing in private ground, drink in public ground. A man may catch water dropping from a spout on the roof. If a well, standing in public ground, have an enclosure ten spans high. Beneath a tree, the branches of, which droop and cover the ground. The shutters of a bleaching ground or thorn bushes, 235-240 MiSHNAS X. to XVIII. A man must not, standing in private ground, unlock with a key something in public ground. A loose bolt, with a knob to it, is prohibited to use on Sabbath. A loose bolt that is fastened to a rope may be used in the Temple only. In the Temple the lower hinge of a cupboard door may be refitted into its place. Priests who minister may replace a plaster in the Temple. The Levites performing on musical instru- ments may tie a string. The priests who minister may remove a wart from an animal on Sabbath. A ministering priest who hurts his finger may bind it up with reeds in the Temple. Should the carcass of a dead reptile be found in the Temple on the Sabbath the priest shall move it out with his belt. From which parts of the Temple should it be removed ? It is per- mitted for anyone to enter the Temple for the purpose of building, 240-251 TRACT ERUBIN. CHAPTER I. REGULATIONS CONCERNING THE WIDTH AND HEIGHT OF AN ERUB CONSTRUCTED IN STREETS INHABITED SOLELY BY ISRAELITES, AND REGULATIONS CONCERNING THE CONSTRUCTION OF AN ERUB BY A CARAVAN, MISHNA: If an entry* be higher than twenty ells, it should be lowered. R. Jehudah said: " This is not necessary," If it be wider than ten ells, it should be made narrower, but if it have the appearance of a door, even though it be wider than ten ells, it need not be made narrower, GEMARA : We have learned in a Mishna [Sukkah, I, a] that a booth which is higher than twenty ells is unfit for use, and R. Jehudah said, that it maybe used. Why does the Mishna in the case of an entry decree, that it should be remedied by lowering, while in the case of a booth it declares it unfit for use ? Because in the case of a booth a number of other defects are mentioned in connection with the excessive height and each of those would require a special explanation as to how they were to be remedied, whereas in the case of an entry only two things are to be cor- rected, and the remedy for them is taught. R. Jehudah said in the name of Rabh : The difference of opinion between the sages and R, Jehudah is based upon the door and the porch of pillars in the temple. We have learned in a Mishna, that the door of the Temple was twenty ells in height and ten ells in width and that the porch was forty ells in height and twenty ells in width. The sages compare the entry with the door and R, Jehudah compares it with the porch of the Temple, which was also more or less a door; and why does R, Jehudah say, that the porch is also a door, because it is written [Ezekiel * For explanation of this term, see Introduction VOL. III. 1 2 THE BABYLONIAN TALMUD. XV. 48], " the porch of the house," and that is equivalent to the door of a house. Why do not the sages hold the porch to be a door ? Because, were it written, " the door of the porch," the porch might also be considered a door; but as it is written, '* the porch of the house," it means the porch which opens towards the house, but not a door to the house. How can it be that R. Jehudah bases his dictum on the porch of the house ? The porch was twenty ells in width, and when the Mishna decrees that if the entry be wider than ten ells it must be made narrower, he does not dissent ? (Why did he not say, that it was not necessary to lessen its width ?) Said Abayi : In the following Boraitha he does dissent as we have learned : " If the width of the entry exceed ten ells it should be made