Eruvin 44

אילימא משום דמקיף לה סולמא דצור מהך גיסא ומחתנא דגדר מהך גיסא בבל נמי מקיף לה פרת מהך גיסא ודיגלת מהאי גיסא דכולא עלמא נמי מקיף אוקיינוס דילמא מעלות ומורדות קאמרת

If it be suggested: Because the Ladder of Tyre<span class="x" onmousemove="('comment',' Scala Tyriorum, on the south of Tyre in the north of Palestine. rusd rsd');">¹</span> surrounds it on one side and the declivity of Geder<span class="x" onmousemove="('comment',' Possibly Geder of Josh. XII, 13, or Gedar of I Chron. IV, 39-41 in the south of the country. Cf. Horowitz, Palestine, s.v. II and n. 1.');">²</span> on the other side,<span class="x" onmousemove="('comment',' The promontory and the declivity being no less than ten handbreadths high and low respectively constituting legally valid walls.');">³</span>

א"ל קרקפנא חזיתיה לרישך בי עמודי כי א"ר יוחנן להא שמעתא

Babylon too [it could be retorted] is surrounded by the Euphrates on one side and the Tigris on the other side; the whole world, in fact, is surrounded by the ocean.<span class="x" onmousemove="('comment',' And yet is not regarded as a private domain. Why then should Palestine be so regarded?');">⁴</span> Perhaps you mean the ascents and descents [of Palestine].<span class="x" onmousemove="('comment',' Not being easily traversed, and being infrequently used, they might well be treated as private domains. tbpere ;ere');">⁵</span> 'Genius',<span class="x" onmousemove="('comment',' (from 'head') . Aliter: Distinguished man. tbpere');">⁶</span>

איתמר נמי כי אתא רבין א"ר יוחנן ואמרי לה א"ר אבהו א"ר יוחנן מעלות ומורדות שבארץ ישראל אין חייבין עליהן משום רה"ר לפי שאינן כדגלי מדבר

the other replied: 'I saw your chief<span class="x" onmousemove="('comment',' Rabbah, who was Abaye's teacher (v. Tosaf. s.v. a.l.) .');">⁷</span> between the pillars<span class="x" onmousemove="('comment',' Of R. Johanan's schoolhouse.');">⁸</span> when R'Johanan discoursed on this traditional ruling'.

בעא מיניה רחבה מרבא תל המתלקט עשרה מתוך ארבע ורבים בוקעין בו חייבין עליו משום רה"ר או אין חייבין עליו

So it was also stated: When Rabin came<span class="x" onmousemove="('comment',' From Palestine to Babylon.');">⁹</span> he stated in the name of R'Johanan (others say: R'Abbahu stated in the name of R'Johanan) : No guilt is incurred for [the carrying of objects in] a public domain [in the case of] the ascents and descents of the Land of Israel, because they are not [as accessible] as [the domain on which] the standards<span class="x" onmousemove="('comment',' Sc. the divisions of the tribes of Israel arranged under different standards.');">¹⁰</span> in the wilderness [marched].<span class="x" onmousemove="('comment',' The latter was level and suitable for public use while the ascents and descents of Palestine, as explained supra, are not easily accessible and are consequently unsuitable as public thoroughfares.');">¹¹</span>

אליבא דרבנן לא תיבעי לך השתא ומה התם דניחא תשמישתיה אמרי רבנן לא אתו רבים ומבטלי לה מחיצתא הכא דלא ניחא תשמישתיה לא כל שכן

Rehaba enquired of Raba: In the case of a mound that rises to a height of<span class="x" onmousemove="('comment',' Lit., 'that gathers itself'.');">¹²</span> ten handbreadths on a base of<span class="x" onmousemove="('comment',' Lit., 'from the midst of'.');">¹³</span> four cubits, across which many people make their way, does one incur the guilt of [carrying in] a public domain or is no guilt incurred?

כי תיבעי לך אליבא דר' יהודה מאי התם הוא דניחא תשמישתיה הכא הוא דלא ניחא תשמישתיה לא אתו רבים ומבטלי מחיצתא או דילמא לא שנא א"ל חייבין

This question does not arise according to the view of the Rabbis,<span class="x" onmousemove="('comment',' The SAGES.');">¹⁴</span> for<span class="x" onmousemove="('comment',' Lit., 'now'.');">¹⁵</span> if there,<span class="x" onmousemove="('comment',' Enclosures around the wells spoken of in our MISHNAH:');">¹⁶</span>

ואפי' עולין לו בחבל א"ל אין ואפילו במעלות בית מרון א"ל אין

where the use [of the road] is quite easy, the Rabbis ruled that the public do not impair the validity of the enclosure, how much more is that the case here<span class="x" onmousemove="('comment',' In the case of a mound.');">¹⁷</span> where the use [of the road] is not easy. The question arises only according to R'Judah.

איתיביה חצר שהרבים נכנסין לה בזו ויוצאין בזו רה"ר לטומאה ורשות היחיד לשבת

Does he<span class="x" onmousemove="('comment',' Lit., 'what'.');">¹⁸</span> [maintain his view only] there<span class="x" onmousemove="('comment',' Enclosures around the wells spoken of in our MISHNAH:');">¹⁶</span> because the use [of the road] is easy, but here, where its use is not easy, the public [he maintains] do not impair the validity of the [legal] partition,<span class="x" onmousemove="('comment',' Which the mound constituted.');">¹⁹</span>

מני אילימא רבנן השתא ומה התם דניחא תשמישתיה אמרי רבנן לא אתו רבים ומבטלי מחיצתא הכא דלא ניחא תשמישתיה לא כ"ש

or is there perhaps no difference? - The other replied: Guilt is incurred.' Even' [the first asked, 'if people ascend by means of a rope? ' - 'Yes', the other replied. ['Is this the ruling', the first asked,] 'eve respect of the ascents of Beth Maron? '<span class="x" onmousemove="('comment',' Which were very steep and the paths across them so narrow that two persons could not walk abreast. Cf. R.H. 18a.');">²⁰</span>

אלא לאו ר' יהודה היא

- 'Yes', the other replied. He raised an objection against him: A courtyard into which many people enter<span class="x" onmousemove="('comment',' Through doors or breaches.');">²¹</span> from one side and go out<span class="x" onmousemove="('comment',' Through doors or breaches.');">²¹</span>

לא לעולם רבנן ורה"ר לטומאה איצטריכא ליה

from the other [is regarded as] a public domain in respect of levitical defilement and as a private domain in respect of the Sabbath.<span class="x" onmousemove="('comment',' Tosef. Toh. VII, supra 8a q.v. notes.');">²²</span> Now whose [view is here expressed]? If it be suggested: [That of the] Rabbis; it might be objected:<span class="x" onmousemove="('comment',' Lit., 'now'.');">²³</span>

ת"ש מבואות המפולשות בבורות בשיחין ובמערות רשות היחיד לשבת ורשות הרבים לטומאה

If there,<span class="x" onmousemove="('comment',' V. p. 156, n. 13.');">²⁴</span> where the use [of the road] is easy, the Rabbis<span class="x" onmousemove="('comment',' The SAGES.');">²⁵</span> ruled that the public cannot come and impair the validity of the partition, how much more is that the case here<span class="x" onmousemove="('comment',' A courtyard.');">²⁶</span>

בבורות סלקא דעתך אלא לבורות רשות היחיד לשבת ורשות הרבים לטומאה

where its use is not easy.<span class="x" onmousemove="('comment',' On account of the narrow door passages or breaches and the raised thresholds or rugged remnants of fallen walls. What need then was there to state what was so obvious?');">²⁷</span> Consequently<span class="x" onmousemove="('comment',' Lit., 'but not?'');">²⁸</span> it [must be, must it not, the view of] R'Judah?<span class="x" onmousemove="('comment',' Who thus admits that the passage of the public does not impair the status of a private domain where access is not easy. An objection against Raba.');">²⁹</span>

מני אילימא רבנן השתא ומה התם דניחא תשמישתיה אמרי לא אתו רבים ומבטלי לה הכא דלא ניחא תשמישתיה לא כ"ש אלא לאו ר' יהודה היא

- No; it may in fact [represent the view of] the Rabbis, but<span class="x" onmousemove="('comment',' In reply to the objection, what need was there for them to state that which was obvious.');">³⁰</span> the statement was required [on account of the ruling], 'And a public domain in respect of levitical defilement'.<span class="x" onmousemove="('comment',' And the other ruling was mentioned merely as an antithesis.');">³¹</span> Come and hear: Alleys that open out in cisterns, ditches or caves [have the status of] a private domain in respect of Sabbath and that of a Public one in respect of levitical defilement.<span class="x" onmousemove="('comment',' Toh. VI, 6, where, however, 'paths' is substituted for 'alleys'.');">³²</span>

לא לעולם רבנן ורה"ר לטומאה איצטריכא ליה

Now can you imagine [a reading] 'in cisterns'?<span class="x" onmousemove="('comment',' Obviously not. An alley would not be made to terminate in a cistern. c k');">³³</span> [The reading must] consequently be, 'towards<span class="x" onmousemove="('comment',' The difference between this reading and that of 'in cisterns' is represented in the original by the slight change of beth () to lamed () .');">³⁴</span> cisterns'<span class="x" onmousemove="('comment',' Sc. a cistern is situated at one end of the alley, access to which is gained by walking on a narrow ledge on one side of the cistern.');">³⁵</span>

ת"ש שבילי בית גילגול וכיוצא בהן רשות היחיד לשבת ורה"ר לטומאה

[and about such alleys it was ruled that they have the status of] 'a private domain in respect of Sabbath and that of a public one in respect of levitical defilement'. Now, whose [view is here expressed]? If it be suggested: That of the Rabbis; it could be objected:<span class="x" onmousemove="('comment',' Lit., 'now'.');">³⁶</span>

ואיזהו שבילי בית גילגול אמרי דבי ר' ינאי כל שאין העבד יכול ליטול סאה של חיטין וירוץ לפני סרדיוט

If there,<span class="x" onmousemove="('comment',' Enclosures around wells spoken of in our MISHNAH:');">³⁷</span> where the use [of the road] is easy, they ruled that the public cannot come and annul its validity, how much more should this be the case here where its use is not easy. Consequently [it must be, must it not, the view of] R'Judah?<span class="x" onmousemove="('comment',' V. supra p. 157, n. 10.');">³⁸</span>

מני אילימא רבנן השתא ומה התם דניחא תשמישתא אמרי רבנן לא אתו רבים ומבטלי לה מחיצתא הכא דלא ניחא תשמישתא לא כל שכן אלא לאו רבי יהודה היא

- No; it may in fact [be the view of] the Rabbis,<span class="x" onmousemove="('comment',' The SAGES.');">³⁹</span> but<span class="x" onmousemove="('comment',' V. supra p. 157, n. 11.');">⁴⁰</span> the statement was required [on account of the ruling,] 'And a public domain in respect of levitical defilement'.<span class="x" onmousemove="('comment',' And the other ruling was mentioned merely as an antithesis.');">⁴¹</span>

א"ל שבילי בית גילגול קאמרת יהושע אוהב ישראל היה עמד ותיקן להם דרכים וסרטיא כל היכא דניחא תשמישתא מסרה לרבים כל היכא דלא ניחא תשמישתא מסרה ליחיד:

Come and hear: The paths of Beth Gilgul<span class="x" onmousemove="('comment',' The modern village of Gilgilyah on the left of the road between Jerusalem and Shechem, twenty-eight km. north of the former. The paths of kdkd Beth Gilgul were steep and narrow and difficult to traverse and consequently were avoided by the general public. Cf. Horowitz, op. cit. s.v. III. yuhsrx');">⁴²</span> and such as are similar to them [have the status of] a private domain in respect of the Sabbath and that of a public domain in respect of levitical defilement. And what [paths may be described as] the 'paths of Beth Gilgul'?

<big><strong>מתני׳</strong></big> אחד בור הרבים ובאר הרבים ובאר היחיד עושין להן פסין אבל

At the school of R'Jannai it was laid down: Any [path along] which a slave carrying a se'ah of wheat is unable to run before an officer.<span class="x" onmousemove="('comment',' Toh. VI, 6. cf. Gr. **, a Greek or Roman officer.');">⁴³</span> Now, whose view [is this]? If it be suggested [that it is that of] the Rabbis, it might be objected: If there, where the use [of the road] easy, the Rabbis ruled that the public cannot come and impair the validity of the partition, how much more would that be the case here where the use [of the paths] is not easy.

לבור היחיד עושין לו מחיצה גבוה י' טפחים דברי ר' עקיבא

Consequently [it must be, must it not, the view of] R'Judah?<span class="x" onmousemove="('comment',' V. supra p. 157, n. 10.');">³⁸</span> - The other replied: You speak of the paths of Beth Gilgul [which have a status of their own, for] Joshua, being a friend of Israel, undertook the task of providing<span class="x" onmousemove="('comment',' Lit., 'he stood up and prepared'. After his conquests in Canaan. ,uthyryxt thyrx');">⁴⁴</span> for them roads and highways,<span class="x" onmousemove="('comment',' Aliter: Stations. Read with MS.M. the pl. Cur. edd. .');">⁴⁵</span>

ר' יהודה בן בבא אומר אין עושין פסין אלא לבאר הרבים בלבד ולשאר עושין חגורה גבוה עשרה טפחים:

and those<span class="x" onmousemove="('comment',' Lit., 'wherever'.');">⁴⁶</span> that were easy of access<span class="x" onmousemove="('comment',' Lit., 'use'.');">⁴⁷</span> he assigned for public use and those that were not easily accessible he assigned for private use.<span class="x" onmousemove="('comment',' Hence the status of the paths of Beth Gilgul which are among the difficult paths of Palestine and similarly with all other ascents and descents in the Land of Israel. This, therefore, provides no proof for difficult roads in other countries which did not come under Joshua's enactments.');">⁴⁸</span> <big><b>MISHNAH: </b></big>STRIPS [OF WOOD] MAY BE PROVIDED FOR A PUBLIC CISTERN,<span class="x" onmousemove="('comment',' Supra 18a where the order, however, is reversed.');">⁴⁹</span> A PUBLIC WELL<span class="x" onmousemove="('comment',' Supra 18a where the order, however, is reversed.');">⁴⁹</span> AS WELL AS A PRIVATE WELL, BUT FOR A PRIVATE CISTERN<span class="x" onmousemove="('comment',' Since the water might be used up and the fact might escape the individual's attention, who would thus continue to use the enclosure as a private domain though it had lost the status on account of the disappearance of the water. In the case of a well no provision was necessary against the remote possibility of its drying up, while in the case of a public cistern the people would remind one another of the absence of the water should it ever all be used up.');">⁵⁰</span> A PARTITION TEN HANDBREADTHS HIGH MUST BE PROVIDED; SO R'AKIBA. R'JUDAH B. BABA RULED: STRIPS [OF WOOD] MAY BE SET UP ROUND A PUBLIC WELL ONLY<span class="x" onmousemove="('comment',' Because (a) its flow is constant and (b) should it ever dry up the people would remind one another of its change of status.');">⁵¹</span> WHILE FOR THE OTHERS<span class="x" onmousemove="('comment',' Where only either (a) or (b) is applicable; v. previous note.');">⁵²</span> A [ROPE] BELT TEN HANDBREADTHS IN HEIGHT MUST BE PROVIDED.