Eruvin 27

<big><strong>גמ׳</strong></big> טפח טפח ומחצה בעי

<big><b>GEMARA: </b></big>ONE HANDBREADTH! Is not a handbreadth and a half required?<span class="x" onmousemove="('comment',' To support an ariah of that size. ihckn vbck');">¹</span> - Since it is wide enough to hold [an ariah of the size of] one handbreadth one may provide a foundation<span class="x" onmousemove="('comment',' particip. denom. of , lit., he makes it a brick (foundation) '.');">²</span>

כיון דרחב לקבל טפח אידך חצי טפח מלבין ליה בטינא משהו מהאי גיסא ומשהו מהאי גיסא וקיימא

for the remaining half of the handbreadth by plastering [the beam] with clay, a little on one side<span class="x" onmousemove="('comment',' To hold (a half of the half) a quarter of the handbreadth.');">³</span> and a little on the other,<span class="x" onmousemove="('comment',' To hold (a half of the half) a quarter of the handbreadth.');">³</span>

אמר רבה בר רב הונא קורה שאמרו צריכה שתהא בריאה כדי לקבל אריח ומעמידי קורה אינן צריכין שיהיו בריאין כדי לקבל קורה ואריח ורב חסדא אמר אחד זה ואחד זה צריכין שיהיו בריאין כדי לקבל קורה ואריח

so [that the ariah can be] kept in position. Rabbah son of R'Huna said: The cross-beam of which [the Rabbis] spoke must be strong enough to support an ariah;<span class="x" onmousemove="('comment',' For reason v. note in our MISHNAH:');">⁴</span>

אמר רב ששת הניח קורה על גבי מבוי ופרס עליה מחצלת והגביה מן הקרקע שלשה קורה אין כאן מחיצה אין כאן קורה אין כאן דהא מיכסיא מחיצה אין כאן דהויא לה מחיצה שהגדיים בוקעין בה

the supports<span class="x" onmousemove="('comment',' Lit., 'that cause to stand', pegs for instance.');">⁵</span> of the beam, however, need not be so strong as to be capable of bearing the beam and the ariah.<span class="x" onmousemove="('comment',' It is sufficient if they can bear the weight of the beam alone, since in fact no ariah is ever put on the beam.');">⁶</span>

ת"ר קורה היוצאה מכותל זה ואינה נוגעת בכותל זה וכן שתי קורות אחת יוצאה מכותל זה ואחת יוצאה מכותל זה ואינן נוגעות זו בזו פחות משלשה אין צריך להביא קורה אחרת שלשה צריך להביא קורה אחרת

R'Hisda, however, ruled: They<span class="x" onmousemove="('comment',' Lit., 'the one as well as the other'.');">⁷</span> must be strong enough to support both the beam and the ariah.

רבן שמעון בן גמליאל אומר פחות מד' אין צריך להביא קורה אחרת ארבע צריך להביא קורה אחרת

R'Shesheth said: If one laid a beam across [an entrance to] an alley and spread a mat over it, raising [the lower end of the mat to a height of] three handbreadths from the ground, there is here neither valid cross-beam nor valid partition. There is here no valid cross-beam, since it is covered up; and no valid partition, since it is one through which kids can push their way.<span class="x" onmousemove="('comment',' A suspended partition of such a character is invalid in an alley.');">⁸</span>

וכן ב' קורות המתאימות לא בזו כדי לקבל אריח ולא בזו כדי לקבל אריח אם מקבלות אריח לרחבו טפח אין צריך להביא קורה אחרת ואם לאו צריך להביא קורה אחרת

Our Rabbis taught: If a cross-beam projects from one wall and does not touch the wall opposite, and so also if two cross-beams one of which projects from one wall and the other from the wall opposite, do not touch one another, it is not necessary to provide<span class="x" onmousemove="('comment',' Lit., 'to bring'.');">⁹</span> another beam, [if the gap is] less than three handbreadths, [but if it was one of] three handbreadths it is necessary to provide another cross-beam.

רשב"ג אומר אם מקבלת אריח לארכו שלשה אין צריך להביא קורה אחרת ואם לאו צריך להביא קורה אחרת

R'Simeon B'Gamaliel ruled: [if the gap was] less than four handbreadths it is not necessary to provide another cross-beam [and only where it was one of] four handbreadths it is necessary to provide another cross-beam. Similarly where there were two parallel cross-beams, neither of which was wide enough to hold an ariah, it is unnecessary to provide<span class="x" onmousemove="('comment',' Lit., 'to bring'.');">¹⁰</span>

היו אחת למעלה ואחת למטה ר' יוסי בר' יהודה אומר רואין את העליונה כאילו היא למטה ואת התחתונה כאילו היא למעלה ובלבד שלא תהא עליונה למעלה מכ' אמה ותחתונה למטה מעשרה

another cross-beam if the two together can hold the width of one handbreadth of an ariah, otherwise<span class="x" onmousemove="('comment',' Lit., 'and if not'.');">¹¹</span> it is necessary to provide another cross-beam.

אמר אביי ר' יוסי בר' יהודה סבר לה כאבוה בחדא ופליג עליה בחדא סבר לה כאבוה בחדא דאית ליה רואין

R'Simeon B'Gamaliel ruled: If they can hold an ariah of the length of three handbreadths it is unnecessary to provide<span class="x" onmousemove="('comment',' Lit., 'to bring'.');">¹⁰</span> another cross-beam, otherwise<span class="x" onmousemove="('comment',' Lit., 'and if not'.');">¹¹</span>

ופליג עליה בחדא דאילו ר' יהודה סבר למעלה מעשרים ור' יוסי ברבי יהודה סבר בתוך כ' אין למעלה מכ' לא:

it is necessary to provide another cross-beam. If they were [fixed] one higher than the other,<span class="x" onmousemove="('comment',' But are together wide enough to hold an ariah.');">¹²</span>

ר' יהודה אומר רחבה אע"פ שאינה בריאה: מתני ליה רב יהודה לחייא בר רב קמיה דרב רחבה אע"פ שאינה בריאה א"ל אתנייה רחבה ובריאה

the higher one, said R'Jose son of R'Judah, is looked upon as if it lay lower<span class="x" onmousemove="('comment',' In the same level as the other beam.');">¹³</span> or the lower one, as if it lay higher,<span class="x" onmousemove="('comment',' In the same level as the other beam.');">¹³</span>

והאמר ר' אילעאי אמר רב רחבה ארבעה אע"פ שאינה בריאה רחבה ארבעה שאני:

provided only that the higher one was not higher than twenty cubits<span class="x" onmousemove="('comment',' From the ground (cf. Mishnah supra 2a ab init.) .');">¹⁴</span> and the lower one [was not] lower than ten cubits.<span class="x" onmousemove="('comment',' From the ground (cf. Mishnah supra 2a ab init.) .');">¹⁴</span>

היתה של קש כו': מאי קמ"ל דאמרינן רואין היינו הך

Abaye remarked: R'Jose son of R'Judah holds the same view as his father in one respect and differs from him in another. He 'holds the same view as his father in one respect' in that he also adopts the principle of 'IS LOOKED UPON'; 'and differs from him in another', for whereas R'Judah holds [that a cross-beam may be] higher than twenty cubits,<span class="x" onmousemove="('comment',' From the ground (cf. Mishnah supra 2a ab init.) .');">¹⁴</span>

מהו דתימא במינה אמרינן שלא במינה לא אמרינן קמ"ל:

R'Jose son of R'Judah holds [that it is valid] only within, but not above twenty cubits. R'JUDAH RULED: [THE BEAM IS VALID IF IT IS SUFFICIENTly] WIDE, ALTHOUGH IT IS NOT STRONG.

עקומה רואין אותה כאילו היא פשוטה: פשיטא קמ"ל כדרבי זירא דאמר ר' זירא היא בתוך המבוי ועקמומיתה חוץ למבוי היא בתוך עשרים ועקמומיתה למעלה מעשרים היא למעלה מעשרה ועקמומיתה למטה מעשרה רואין כל שאילו ינטל עקמומיתה ואין בין זה לזה שלשה אין צריך להביא קורה אחרת ואם לאו צריך להביא קורה אחרת

Rab Judah taught Hiyya B'Rab in the presence of Rab, 'WIDE, ALTHOUGH IT IS NOT STRONG', when the latter said to him: Teach him, 'Wide and strong enough'. Did not, however, R'Ela'i state in the name of Rab, '[a cross-beam that is] four [handbreadths] wide [is valid] although it is not strong,'? - One that is four [handbreadths] wide is different [from one that is less than the prescribed width].

הא נמי פשיטא היא בתוך מבוי ועקמומיתה חוץ למבוי איצטריכא ליה מהו דתימא ליחוש דילמא אתי לאמשוכי בתרה קמ"ל:

IF IT WAS MADE OF STRAW etc. What does he thereby teach us? That we adopt the principle of 'IS LOOKED UPON'?<span class="x" onmousemove="('comment',' Cf. our MISHNAH:');">¹⁵</span>

עגולה רואין אותה כאילו היא מרובעת: הא תו למה לי סיפא איצטריכא ליה כל שיש בהיקיפו ג' טפחים יש בו רחב טפח

But, then, is not this exactly the same [principle as was already enunciated]?<span class="x" onmousemove="('comment',' In the previous clause: (THE BEAM IS VALID) . . ALTHOUGH IT IS NOT STRONG. One that 'WAS MADE OF STRAW' is obviously not strong.');">¹⁶</span> - It might have been assumed that [the principle] is applied only to one of its own kind<span class="x" onmousemove="('comment',' Sc. a frail beam of wood may be regarded as a strong beam of the same material, since weak as well as strong beams can be made of it.');">¹⁷</span>

מנא הני מילי א"ר יוחנן אמר קרא (מלכים א ז, כג) ויעש את הים מוצק עשר באמה משפתו עד שפתו עגול סביב וחמש באמה קומתו וקו שלשים באמה יסוב אותו סביב

but not to one of a different kind;<span class="x" onmousemove="('comment',' As straw, for instance, is a material from which no strong beam can ever be made, it might have been deemed to be totally unfit.');">¹⁸</span> hence we were taught [that any material is valid].

והא איכא שפתו

[IF IT WAS] CURVED IT IS LOOKED UPON AS THOUGH IT WERE STRAIGHT. Is not this obvious?<span class="x" onmousemove="('comment',' Since it involves the same principle as that of the previous ruling. Why then the unnecessary repetition?');">¹⁹</span>

אמר רב פפא שפתו שפת פרח שושן כתיב ביה דכתיב (מלכים א ז, כו) ועביו טפח ושפתו כמעשה כוס פרח שושן אלפים בת יכיל

- He taught us [thereby a ruling] like that of R'Zera, for R'Zera stated: If it<span class="x" onmousemove="('comment',' A cross-beam.');">²⁰</span> was within an alley and its curve without the alley, or if it was below twenty cubits<span class="x" onmousemove="('comment',' From the ground.');">²¹</span>

והאיכא משהו כי קא חשיב מגואי קא חשיב

and its curve above twenty, or if it was above ten cubits<span class="x" onmousemove="('comment',' From the ground.');">²¹</span> but its curve was below ten, attention must be paid [to this]:<span class="x" onmousemove="('comment',' Lit., ' (we) see'.');">²²</span>

תניא רבי חייא ים שעשה שלמה היה מחזיק מאה וחמשים מקוה טהרה מכדי מקוה כמה הוי ארבעים סאה כדתניא (ויקרא טו, טז) ורחץ (את בשרו)

Whenever no [gap of] three handbreadths<span class="x" onmousemove="('comment',' Between the two parts of the beam at which the curve begins.');">²³</span> would have remained if its curve had been removed, it is not necessary to provide another cross-beam; otherwise, another cross-beam must be provided. Is not this also obvious? - It was necessary [to enunciate the ruling in the case where the beam] was within the alley and its curve was without the alley. As it might have been presumed that the possibility must be taken into consideration that the residents might be guided by it;<span class="x" onmousemove="('comment',' Lit., 'he might come to be drawn after it'; and so use a section of the public domain as if it had been a part of their alley.');">²⁴</span> hence we were informed [that no such possibility need be considered]. [IF IT WAS] ROUND IT IS LOOKED UPON AS THOUGH IT WERE SQUARE. What need again was there for this ruling?<span class="x" onmousemove="('comment',' v. supra note 3.');">²⁵</span> It was necessary [on account of its] final clause: WHATSOEVER HAS A CIRCUMFERENCE OF THREE HANDBREADTHS IS ONE HANDBREADTH IN DIAMETER'Whence are these calculations<span class="x" onmousemove="('comment',' Lit., 'things'. [This is the only instance where a doubt is raised in the Talmud in connection with a mathematical statement. This, as Zuckermann points out (Das Mathematische im Talmud, p. 23) proves that the Rabbis were well aware of the more exact ratio between the diameter and circumference and that the ratio of 1:3 was accepted by them simply as a workable number for religious purposes. Hence the question, 'Whence are these calculations deduced?' V. Feldman, Rabbinical Mathematics etc., p. 23].');">²⁶</span> deduced? - R'Johanan replied: Scripture stated: And he made the 'molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits did compass it round about.<span class="x" onmousemove="('comment',' I Kings VII, 23. As the molten sea which had a diameter of ten cubits was approximately thirty cubits in circumference, the ratio of a diameter to a circumference must consequently be 10:30 = 1:3 approx.');">²⁷</span> But surely there was [the thickness of] its brim?<span class="x" onmousemove="('comment',' Which increased the diameter to more than ten cubits: so that the ratio between diameter and circumference was greater than 1:3.');">²⁸</span> - R'Papa replied: Of its brim, it is written in Scripture [that it was as thin as] the flower of a lily;<span class="x" onmousemove="('comment',' Its thickness, therefore, amounted to very little and might be disregarded.');">²⁹</span> for it is written: And it<span class="x" onmousemove="('comment',' The lower portion of the sea.');">³⁰</span> was a handbreadth thick, and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths.<span class="x" onmousemove="('comment',' I Kings VII, 26.');">³¹</span> But there was [still] a fraction at least?<span class="x" onmousemove="('comment',' Which increased the diameter to more than ten cubits: so that the ratio between diameter and circumference was greater than 1:3.');">²⁸</span> - When [the measurement of the circumference]<span class="x" onmousemove="('comment',' Of the molten sea.');">³²</span> was computed<span class="x" onmousemove="('comment',' As thirty cubits.');">³³</span> it was that of the inner circumference.<span class="x" onmousemove="('comment',' The diameter of which was exactly ten cubits.');">³⁴</span> R'Hiyya taught:<span class="x" onmousemove="('comment',' So Bomb. ed. Cur. edd., 'it was taught'.');">³⁵</span> The sea that Solomon made contained one hundred and fifty ritual baths.<span class="x" onmousemove="('comment',' Lit., 'a gathering together for purification'.');">³⁶</span> But consider: How much is [the volume of] a ritual bath? Forty se'ah,<span class="x" onmousemove="('comment',' V. Glos.');">³⁷</span> as it was taught: And he shall bathe.