Talmud Yerushalmi
Yerushalmi Eruvin 1:9 ירושלמי עירובין א׳:ט׳
Part of: Chapter 1
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משנה: מַקִּיפִין שְׁלֹשָׁה חֲבָלִים זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לְמַעְלָה מִזּוֹ וּבִלְבַד שֶׁלֹּא יְהֵא בֵּין חֶבֶל לַחֲבֵירוֹ שְׁלֹשָׁה טְפָחִים. שִׁיעוּר חֲבָלִים וְעוֹבְיָין יוֹתֵר עַל טֶפַח שֶׁיְהֵא הַכֹּל עֲשָׂרָה טְפָחִים:
MISHNAH: One may surround by three ropes, one higher than the other, on condition that the distance between one rope and the next be less than three hand-breadths and the measure and their thickness be more than a hand-breadth so that together it be more than ten hand-breadths22Instead of making a wall of camel or donkey bags the caravan may delineate its resting place by putting up some poles and stretching ropes from one to the other. This then is considered a wall if the distances from the ground to the first rope and between the ropes each are less than 3 hand-breadths. If such a distance is denoted by 3-ε, the entire open space is 9–3ε. Therefore the ropes have to cover a width of at least l+3ε to insure that the top of the third rope be 10 hand-breadths above ground..
MISHNAH: One may surround by three ropes, one higher than the other, on condition that the distance between one rope and the next be less than three hand-breadths and the measure and their thickness be more than a hand-breadth so that together it be more than ten hand-breadths22Instead of making a wall of camel or donkey bags the caravan may delineate its resting place by putting up some poles and stretching ropes from one to the other. This then is considered a wall if the distances from the ground to the first rope and between the ropes each are less than 3 hand-breadths. If such a distance is denoted by 3-ε, the entire open space is 9–3ε. Therefore the ropes have to cover a width of at least l+3ε to insure that the top of the third rope be 10 hand-breadths above ground..
הלכה: מַקִּיפִין שְׁלֹשָׁה חֲבָלִים כול׳. אָמַר רִבִּי זְעִירָא. לֹא אָמְרוּ אֶלָּא בְעֶשֶׂר וּבְיוֹתֵר מֵעֶשֶׂר. הָא פָחוּת מִכָּן לֹא. וְתַנֵּי כֵן. הֵבִיא דוֹפָן שֶׁלְשִׁבְעָה טְפָחִים וְהִגְבִּיהוֹ מִן הָאָרֶץ פָּחוּת מִשְּׁלֹשָׁה. מוּתָּר. תַּמָּן אַתְּ אַמַר. כָּל פָּחוּת מִשְּׁלשָׁה כְסָתוּם. וְכָא אַתְּ אַמַר. כָּל פָּחוּת מִשְּׁלֹשָׁה כְסָתוּם. אִין אַתְּ בָּעֵי מַקְשִׁיָיא הָכֵין קְשִׁי. הֵבִיא דוֹפָן שֶׁל (אַרְבָּעָה) [שִׁבְעָה] טְפָחִים וְכָל שֶׁהוּ. וְהִגְבִּיהוֹ מִן הָאָרֶץ שְׁנֵי טְפָחִים חַסֵר כָּל שֶׁהוּא. יָיבֹא כַיי דָמַר רִבִּי יוֹחָנָן. הָעוֹמֵד וְהֶחָלָל מִצְטָרְפִין בְּאַרְבָּעָה. וְהוּא שֶׁיְּהֵא הָעוֹמֵד רָבָה עַל הֶחָלָל.
HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten252The Mishnah requires a wall for the Sabbath to be at least 10 hand-breadths high; similarly Mishnah Sukkah 1:10 requires walls of a least 10 hand-breadths. R. Zeˋira states that in contrast to the rules of the Sabbath where only slightly more than 50% actually must be wall, the rules for a sukkah for which walls are hanging down actually require 10 hand-breadths. The consensus of all commentators is to read here “10” in the masculine even though it is written in the feminine since “10 cubits” would make no sense at all.; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted253Since דוֹפָן always is used for walls of a sukkah, the baraita refers to a sukkah. It is stated that if the wall almost reaches to the roof but is almost 3 hand-breadths from the ground, it is considered a wall standing on the ground since distances of less than 3 hand-breadths are disregarded. The text is repeated in Chapter 7, Note 44.? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven]254The text in (parentheses) was written by the scribe, the one in [brackets] is the corrector’s. The correction is erroneous. hand-breadths and raised it less than two hand-breadths from the ground255If the rules of the Sabbath were applicable to Sukkah, this should qualify as a wall since its upper rim is 7 hand-breadths from the ground, and be acceptable for a roof 10 hand-breadths high. R. Zeˋira disqualifies it since the rules were meant only for the ground, not the roof., should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space98A general principle in constructing separations for the rules of the Sabbath, cf. Mishnah 1:8..
HALAKHAH: “One may surround by three ropes,” etc. Rebbi Zeˋira said, they said this only about ten or more than ten252The Mishnah requires a wall for the Sabbath to be at least 10 hand-breadths high; similarly Mishnah Sukkah 1:10 requires walls of a least 10 hand-breadths. R. Zeˋira states that in contrast to the rules of the Sabbath where only slightly more than 50% actually must be wall, the rules for a sukkah for which walls are hanging down actually require 10 hand-breadths. The consensus of all commentators is to read here “10” in the masculine even though it is written in the feminine since “10 cubits” would make no sense at all.; therefore no less than ten. But was it stated thus? If one brought a wall of seven hand-breadths and raised it less than three from the ground, is it permitted253Since דוֹפָן always is used for walls of a sukkah, the baraita refers to a sukkah. It is stated that if the wall almost reaches to the roof but is almost 3 hand-breadths from the ground, it is considered a wall standing on the ground since distances of less than 3 hand-breadths are disregarded. The text is repeated in Chapter 7, Note 44.? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than three [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than (four) [seven]254The text in (parentheses) was written by the scribe, the one in [brackets] is the corrector’s. The correction is erroneous. hand-breadths and raised it less than two hand-breadths from the ground255If the rules of the Sabbath were applicable to Sukkah, this should qualify as a wall since its upper rim is 7 hand-breadths from the ground, and be acceptable for a roof 10 hand-breadths high. R. Zeˋira disqualifies it since the rules were meant only for the ground, not the roof., should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space98A general principle in constructing separations for the rules of the Sabbath, cf. Mishnah 1:8..
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָה בֶּן חֲנַנְיָה. נָעַץ אַרְבָּעָה קָנִים בְּאַרְבַּע זָוִיּוֹת הַכֶּרֶם וְקָשַׁר גָּמִי מִלְּמַעֲלָה. מַצִּיל מִשּׁוּם פֵּיאָה. אָמַר רִבִּי יוֹחָנָן. כִּמְחִיצַת שַׁבָּת כֵּן מְחִיצַת כִּלְאַיִם. אָמַר רִבִּי יוֹחָנָן. מַעֲשֶׂה שֶׁהָלַךְ רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אֶצֶל רִבִּי יוֹחָנָן בֶּן נוּרִי לְנגנגד וְהַרְאֵהוֹ שָׂדֶה אַחַת וּבֵית חֲבֵירָתָה הָיְתָה נִקְרֵאת. וְהָיוּ שָׁם פִּרְצוֹת יוֹתֵר מֵעֶשֶׂר. וְהָיָה נוֹטֵל אָעִים וְסוֹתֵם. דּוּקְרָנִין וְסוֹתֵם. עַד שֶׁמִּיעֵטָן פָּחוּת מֵעֶשֶׂר. אָמַר. כְּזוֹ כֵן מְחִיצַת שַׁבָּת. אָמַר רִבִּי זְעִירָא. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִינְיָין שַׁבָּת. שֶׁאֵין פֵּיאָה מַצֶּלֶת יוֹתֵר מֵעֶשֶׂר. אָמַר רִבִּי חַגַּיי. מַתְנִיתָא אָמְרָה כֵן. מַקִּיפִין שְׁלֹשָׁה חֲבָלִים זוֹ לְמַעְלָה מִזּוֹ. אִם אוֹמֵר אַתְּ שֶׁהַפֵּיאָה מַצֶּלֶת יוֹתֵר מֵעֶשֶׂר. כְּמוֹ כֵן חֶבֶל אֶחָד.
257The following text is both in Kilaim 4:4 (Notes 51–81,כ) and in Sukkah 1:1 (52a l. 50,ס). Cf. Babli 11a. Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah258This is the correct name as given in the parallels.: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence259In Tractates Kilaim and Eruvin the word פֵּיאָה does not mean “corner” as in biblical Hebrew and in Tractate Peah but a wire or string strung as a symbolic fence around a field or a vineyard to separate it from the neighboring one, or around a town to make it a “walled” town for the rules of the Sabbath. The imaginary fence represented by the string “saves” from the prohibition of kilaim.. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim260In the Babli 11a/b, the statement of R. Simeon ben Laqish in the name of R. Judah ben Ḥaninah explicitly excludes the expedient of the bast rope for the Sabbath, but R. Joḥanan excludes it also for kilaim. R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R Joḥanan, that the rules for Sabbath and kilaim are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits, see Note 262. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position.. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar261A place in lower Galilee of unknown location.; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles44Greek δίκρανον, τό. to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten262The string represents a gate, not a wall.. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient263The caravan clearly wants more space for animals and people than 10 by 10 cubits; if they park some camel loads at the four corners of their camp, they need a surrounding wall, not a surrounding gate. If it is possible to symbolize a wall with one rope, why does one need three?.
257The following text is both in Kilaim 4:4 (Notes 51–81,כ) and in Sukkah 1:1 (52a l. 50,ס). Cf. Babli 11a. Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah258This is the correct name as given in the parallels.: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence259In Tractates Kilaim and Eruvin the word פֵּיאָה does not mean “corner” as in biblical Hebrew and in Tractate Peah but a wire or string strung as a symbolic fence around a field or a vineyard to separate it from the neighboring one, or around a town to make it a “walled” town for the rules of the Sabbath. The imaginary fence represented by the string “saves” from the prohibition of kilaim.. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim260In the Babli 11a/b, the statement of R. Simeon ben Laqish in the name of R. Judah ben Ḥaninah explicitly excludes the expedient of the bast rope for the Sabbath, but R. Joḥanan excludes it also for kilaim. R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R Joḥanan, that the rules for Sabbath and kilaim are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits, see Note 262. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position.. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar261A place in lower Galilee of unknown location.; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles44Greek δίκρανον, τό. to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten262The string represents a gate, not a wall.. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient263The caravan clearly wants more space for animals and people than 10 by 10 cubits; if they park some camel loads at the four corners of their camp, they need a surrounding wall, not a surrounding gate. If it is possible to symbolize a wall with one rope, why does one need three?.
רִבִּי יוֹנָה אָמַר. רַב הוֹשַׁעְיָה בָעֵי. הָדָא פֵיאָה אֲמָה אִיתְאֲמַר. מִלְּמַעֲלָן מִן הַצָּד. אִין תֵּימַר מִלְּמַעֲלָן. כָּל שֶׁכֵּן מִן הַצָּד. אִין תֵּימַר מִן הַצָּד. הָא מִלְּמַעֲלָה לֹא. אִין תֵּימַר מִלְּמַעֲלָן. יְאוּת אָמַר רִבִּי חַגַּיי. אִין תֵּימַר מִן הַצָּד. לֹא אָמַר רִבִּי חַגַּיי כְּלוּם. מַה נַפְשָׁךְ. אִם מִּלְּמַעֲלָן. הֲרֵי מִלְּמַעֲלָן. אִם מִן הַצָּד. הֲרֵי מִן הַצָּד. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יִרְמְיָה. תִּיפְתָּר בְּשֶׁעֲשׂוּיִין כְּמִין דִּקְרָן.
Rebbi Jonah said: Rebbi Hoshaia asked, what do you say264The translation follows the parallel sources. איתאמר is Babli spelling. about that symbolic fence, on top or at the sides265If four poles are put up at the four sides of the vineyard, does the string have to go from top to top, to create the impression of a gate, or is it strung at half height between the poles, to give the impression of a wall?? If you say on top, so much more on the sides. If you say on the sides, then not on the top. If you say on the top, Rebbi Ḥaggai said it correctly266Since Mishnah 9 does not require the lowest rope to be within three hand-breadths of the ground, it is clear that even if the rows are strung high one needs three ropes rather than just one.. If you say from the sides, Rebbi Ḥaggai did not say anything267If the rope must be low, the case of פֵּיאָה is different from that of the Mishnah.. What do you want to say268A technical term, indicating that the desired result can be inferred from both hypotheses. The inference here is that R. Ḥaggai is correct in both cases, since the Mishnah is formulated to apply to both of them., if on top, it must be on top. Or from the sides, it is on the sides. The rabbis of Caesarea in the name of Rebbi Jeremiah: Explain it if they were strung on forked poles269,If the poles have separate hooks so that each side has a complete arrangement of poles and rope, then even R. Zeˋira will admit that the rope forms a valid enclosure for the Sabbath. In this case, by necessity the rope is on top only. In this, the Yerushalmi parallels the final explanation of the Babli 11b, rejecting symbolic walls but accepting symbolic gates.44Greek δίκρανον, τό..
Rebbi Jonah said: Rebbi Hoshaia asked, what do you say264The translation follows the parallel sources. איתאמר is Babli spelling. about that symbolic fence, on top or at the sides265If four poles are put up at the four sides of the vineyard, does the string have to go from top to top, to create the impression of a gate, or is it strung at half height between the poles, to give the impression of a wall?? If you say on top, so much more on the sides. If you say on the sides, then not on the top. If you say on the top, Rebbi Ḥaggai said it correctly266Since Mishnah 9 does not require the lowest rope to be within three hand-breadths of the ground, it is clear that even if the rows are strung high one needs three ropes rather than just one.. If you say from the sides, Rebbi Ḥaggai did not say anything267If the rope must be low, the case of פֵּיאָה is different from that of the Mishnah.. What do you want to say268A technical term, indicating that the desired result can be inferred from both hypotheses. The inference here is that R. Ḥaggai is correct in both cases, since the Mishnah is formulated to apply to both of them., if on top, it must be on top. Or from the sides, it is on the sides. The rabbis of Caesarea in the name of Rebbi Jeremiah: Explain it if they were strung on forked poles269,If the poles have separate hooks so that each side has a complete arrangement of poles and rope, then even R. Zeˋira will admit that the rope forms a valid enclosure for the Sabbath. In this case, by necessity the rope is on top only. In this, the Yerushalmi parallels the final explanation of the Babli 11b, rejecting symbolic walls but accepting symbolic gates.44Greek δίκρανον, τό..
רִבִּי זְעִירָא רִבִּי אֶבְדַּיְמִי דְחֵיפָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לְגוֹבַהּ אֲפִילוּ עַד מֵאָה אַמָּה. אָמַר רִבִּי יוּדָן. הָדָא דְתֵימַר לְעִנְיַין כִּלְאַיִם. אֲבָל לְעִנְיַין שַׁבָּת לֹא תְהֵא פֵיאָה גְבוֹהָה מִן הַקּוֹרָה. אָמַר רִבִּי יוֹסֵה אָמַר רִבִּי. הִיא כִלאַיִם הִיא שַׁבָּת. עַל דַּעְתֵּיהּ דְּרִבִּי. מַה בֵין קוֹרָה וּמָה בֵין פֵּיאָה. קוֹרָה מַצֶּלֶת מֵרוּחַ אַחַת. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מִגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. וַתְיָיא כַיי דָמַר רִבִּי זְעִירָא בְשֵׁם רַב הַמְנוּנָא. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מִגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ.
Rebbi Zeˋira, Rebbi Eudaimon of Haifa, in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits270If a rope is drawn from the top of one pole to the next, there are no height limitations (except, naturally, that it cannot be lower than 10 hand-breadths.). Rebbi Judan said, that is, for kilaim, but as regards the Sabbath, a symbolic fence should not be better than a beam. Rebbi Yose said (in the name of Rebbi)271An addition of the text here, missing in the parallels, to be deleted., it is the same for kilaim and Sabbath. According to Rebbi [Yose]272Necessary addition from the parallels, missing here., what is the difference between a beam and a symbolic fence? A beam saves in one direction273Beam or lath are needed only at the entrance to the alley.; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Zeˋira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides274The problem is not discussed in the Babli..
Rebbi Zeˋira, Rebbi Eudaimon of Haifa, in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits270If a rope is drawn from the top of one pole to the next, there are no height limitations (except, naturally, that it cannot be lower than 10 hand-breadths.). Rebbi Judan said, that is, for kilaim, but as regards the Sabbath, a symbolic fence should not be better than a beam. Rebbi Yose said (in the name of Rebbi)271An addition of the text here, missing in the parallels, to be deleted., it is the same for kilaim and Sabbath. According to Rebbi [Yose]272Necessary addition from the parallels, missing here., what is the difference between a beam and a symbolic fence? A beam saves in one direction273Beam or lath are needed only at the entrance to the alley.; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Zeˋira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides274The problem is not discussed in the Babli..
אָמַר רִבִּי בָּא בַּר מָמָל. טֶטְרַפֻּלִיּוֹת שֶׁבִּכְּרָמִים אָסוּר לְטַלְטֵל תַּחְתֵּיהֶן מִפְּנֵי שֶׁהֵן סוֹף תִּקְרָה. וְאֵין סוֹף תִּקְרָה מַצִּיל מִשּׁוּם פֵּיאָה. אָמַר רִבִּי פִּינְחָס. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה בְּאַרְבָּעָה עֲמוּדִים וַעֲלֵיהֶם אַרְבַּע פַּצְטֻלִיּוֹת. וְהִתִּיר לְטַלְטֵל מִשּׁוּם פֵּיאָה. רִבִּי בּוּן וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעִירָה. פֵּיאָה מָהוּ שֶׁתַּצִּיל בְּסוּכָּה. אָמַר לוֹן. פֵּיאָה מַצֶּלֶת בְּסוּכָּה. סוֹף סְכָךְ מָהוּ שֶׁיַּצִּיל בְּסוּכָּה. אָמַר לוֹן. אֵין סוֹף סְכָךְ מַצִּיל בְּסוּכָּה. מַה בֵין זֶה לָזֶה. זֶה נַעֲשֶׂה לְכָאן. וְזֶה נַעֲשֶׂה לְכָאן. אָמַר רִבִּי אַבָּהוּ. כָּל אִילֵּין מִילַּיָּא לְעִנְיַין מֵיסַב וּמִיתַּן. הָא לְהוֹרוֹת אָסוּר. לְהוֹרוֹת. מָה אִם סוּכָּה קַלָּה אַתְּ אָמַר. אָסוּר. שַׁבָּת הַחֲמוּרָה לֹא כָל שֶׁכֵּן. רִבִּי בּוּן בַּר חִיָיא בְעָא קוֹמֵי רִבִּי זְעִירָא. מָאן תַּנָּא. פֵּיאָה מַצֶּלֶת. לֹא רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לֵיהּ. אַדָּא תַנָּהּ.
Rebbi Abba bar Mamal said, it is forbidden to carry under the four-gated bowers276Greek τετράπυλον, τό, “archway entered from four sides.” Bowers erected at the crossing of two paths, with only the posts and the connecting beams built, and the roof formed by plants climbing on the poles. Rebbi Abba bar Mamal considers these beams as קוֹרָה under which one may not carry in a dead-end street (Note 159). in vineyards277The vineyard in question is not enclosed by a wall, or it is enclosed but too large (larger than 5000 square cubits) to be considered a courtyard for the rules of Sabbath; hence, one may carry under the roof of the bower but not outside. since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams278Greek ἐπιστύλιον, τό, “architrave.”; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun279In Kilaim “R. Bun and the rabbis.” S. Liebermann points out that in Terumot 11:4 (Note 88) for the Leiden text “R. Abun asked (verb in plural)” the Rome ms. reads: “R. Abun and R. Abin asked”. This probably should be read here also. asked before Rebbi Zeˋira, does a symbolic fence save in a sukkah280The hut one builds to live in on the festival of Tabernacles must have roofing of plant material. The walls may be made of any material. The question is whether a virtual wall is permitted.? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah281Since the roofing must have some support, the four corner posts of the sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah, following R. Jeremiah in the preceding case?? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is [not]281Since the roofing must have some support, the four corner posts of the sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah, following R. Jeremiah in the preceding case? made for the purpose. Rebbi Abbahu said, all these things283The rulings of R. Zeˋira. Building a sukkah is a positive commandment but neglecting it is not punishable in court. But desecrating the Sabbath is a capital crime. are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna284Hence, in regard to the Sabbath this is the opinion of a minority of one, which cannot be operational practice..
Rebbi Abba bar Mamal said, it is forbidden to carry under the four-gated bowers276Greek τετράπυλον, τό, “archway entered from four sides.” Bowers erected at the crossing of two paths, with only the posts and the connecting beams built, and the roof formed by plants climbing on the poles. Rebbi Abba bar Mamal considers these beams as קוֹרָה under which one may not carry in a dead-end street (Note 159). in vineyards277The vineyard in question is not enclosed by a wall, or it is enclosed but too large (larger than 5000 square cubits) to be considered a courtyard for the rules of Sabbath; hence, one may carry under the roof of the bower but not outside. since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams278Greek ἐπιστύλιον, τό, “architrave.”; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun279In Kilaim “R. Bun and the rabbis.” S. Liebermann points out that in Terumot 11:4 (Note 88) for the Leiden text “R. Abun asked (verb in plural)” the Rome ms. reads: “R. Abun and R. Abin asked”. This probably should be read here also. asked before Rebbi Zeˋira, does a symbolic fence save in a sukkah280The hut one builds to live in on the festival of Tabernacles must have roofing of plant material. The walls may be made of any material. The question is whether a virtual wall is permitted.? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah281Since the roofing must have some support, the four corner posts of the sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah, following R. Jeremiah in the preceding case?? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is [not]281Since the roofing must have some support, the four corner posts of the sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah, following R. Jeremiah in the preceding case? made for the purpose. Rebbi Abbahu said, all these things283The rulings of R. Zeˋira. Building a sukkah is a positive commandment but neglecting it is not punishable in court. But desecrating the Sabbath is a capital crime. are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna284Hence, in regard to the Sabbath this is the opinion of a minority of one, which cannot be operational practice..