Shabbat 201:1

ר' יהודה אומר עמוקה עשרה ואין גבוהה עשרה מטלטלין מתוכה לים אבל לא מן הים לתוכה מ"ש מן הים לתוכה דלא דקא מטלטלין מכרמלית לרה"י מתוכה לים נמי קמטלטל מרשות היחיד לכרמלית אלא לאו אחודה וש"מ כחו בכרמלית לא גזרו ש"מ

R. Judah said: If it is ten [handbreadths] deep [internally] but not ten high,<span class="x" onmousemove="('comment',' From the edge of the water. ');">¹</span> one may transport from it into the sea, but not from the sea into it. Why not from the sea into it: because we [thus] transport from a <i>karmelith</i> into private ground? Then from it into the sea, one also transports from private ground to a <i>karmelith</i>? Hence it must surely mean on its edge.<span class="x" onmousemove="('comment',' In the latter case the water is not poured directly into the sea but on to the ship's edge. whence it descends into the sea. ');">²</span> which proves that they do not forbid one's force in connection with a <i>karmelith</i>: this proves it.

אמר רב הונא הני ביצאתא דמישן אין מטלטלין בהן אלא בארבעה ולא אמרן אלא שאין בפחות משלשה ארבעה אבל יש בפחות מג' ארבעה לית לן בה ואי מלינהו קני ואורבני לית לן בה

R. Huna said: As for the canal boats of Mesene,<span class="x" onmousemove="('comment',' V. p, 174. n. 8. ');">³</span> we may carry in them only within [a distance of] four cubits.<span class="x" onmousemove="('comment',' So MS.M. These boats are very narrow and taper to a knife edge in the water. Being thus less than four handbreadths wide at the bottom they do not count as private ground (v. supra 6a), and therefore one may not carry in them. ');">⁴</span> But we say this only if they lack [a breadth of] four [handbreadths] at less than three [from the bottom edge]; but if they have [a breadth of] four at less than three, we have no objection; or if they are filled with canes and bullrushes,<span class="x" onmousemove="('comment',' Up to the height where they have a breadth of four. ');">⁵</span>

מתקיף לה רב נחמן ולימא גוד אחית מחיצתא מי לא תניא ר' יוסי בר' יהודה אומר נעץ קנה ברה"ר ובראשו טרסקל וזרק ונח על גביו חייב אלמא אמרינן גוד אחית מחיצתא ה"נ נימא גוד אחית מחיצתא

we have no objection.<span class="x" onmousemove="('comment',' Providing in both cases that they are ten high above the level which gives the breadth of four. ');">⁶</span> R. Nahman demurred to this: But let us say, Stretch and bring the partitions down.<span class="x" onmousemove="('comment',' I.e., adopt the legal fiction that the sides of the boat drop vertically down to the water, which gives the necessary breadth to make it rank as private ground. ');">⁷</span> Was it not taught, R. Jose son of R. Judah said: If one plants a rod in the street, at the top of which is a basket, and throws [an article] and it comes to rest upon it, he is liable: this proves that we say. Stretch and bring the partitions down,<span class="x" onmousemove="('comment',' For only if we assume imaginary partitions descending from the sides of the basket, which is not ten handbreadths deep itself have we the necessary conditions for culpability. ');">⁸</span>

מתקיף לה רב יוסף ולא שמיעא להו להא דאמר רב יהודה אמר רב ומטו בה משום רבי חייא ותני עלה וחכמים פוטרין אמר ליה אביי ואת לא תסברא והתניא עמוד ברה"ר גבוה עשרה ורחב ד' ואין בעיקרו ד' ויש בקצר שלו ג' וזרק ונח על גביו חייב אלמא אמרינן גוד אחית מחיצתא הכא נמי גוד אחית מחיצתא

so here too let us say, Stretch and bring the partition down? R. Joseph demurred to this, Yet did they not hear what was said by Rab Judah in Rab's name, which some trace to R. Hiyya: And it was taught thereon, But the Sages exempt [him]?<span class="x" onmousemove="('comment',' Which proves that the majority reject this legal fiction. ');">⁹</span> Said Abaye to him: And do you not hold thus? But it was taught: If a pillar in the street [is] ten [handbreadths] high and four broad, but its base is not four, and this narrow portion is three [in height],<span class="x" onmousemove="('comment',' So that the principle of being accounted as joined to the ground from the level which gives a breadth of four does not operate. ');">¹⁰</span> and one throws [an article] and it alights upon it, he is liable: this proves that we say, Stretch and bring the partitions down;<span class="x" onmousemove="('comment',' Otherwise the base would be disregarded, and the sides above would count as partitions suspended in the air, which cannot form a private domain. ');">¹¹</span>

מידי איריא התם הויא ליה מחיצה שהגדיים בוקעין בה הכא הויא לה מחיצה שאין הגדיים בוקעין בה א"ל רב אחא בריה דרב אחא לרב אשי גבי ספינה נמי הא איכא בקיעת דגים א"ל בקיעת דגים לא שמיה בקיעה ומנא תימרא דבעא מיניה רבי טבלא מרבין מחיצה תלויה מהו שתתיר בחורבה וא"ל אין מחיצה תלויה מתרת

so here too, stretch and bring the partition down. Hence [Abaye continues].<span class="x" onmousemove="('comment',' R. Joseph's question. ');">¹²</span> this is surely [not] an argument; there<span class="x" onmousemove="('comment',' In the case of the basket set on top of a rod. ');">¹³</span> it is partition through which goats can pass;<span class="x" onmousemove="('comment',' I.e., even if one adopts that fiction, such imaginary partitions cannot keep goats out! and that is the legal test of a barrier; therefore the Rabbis exempt him. ');">¹⁴</span> but here<span class="x" onmousemove="('comment',' In the case of the boat. ');">¹⁵</span> they are partitions through which goats cannot pass.<span class="x" onmousemove="('comment',' Being in the water. ');">¹⁶</span> R. Aha son of R. Aha said to R. Ashi: But in the case of a ship too, there is the passing through of fish? The passing through of fish is not designated passing through, he replied. And whence do you say this? For R. Tabla asked Rab: Can a suspended partition make a ruin permissible [for carrying therein]?<span class="x" onmousemove="('comment',' E.g. the ruins of a hut which has part of a a wall hanging from the roof: does this wall make it as though enclosed, so that it ranks as a private domain? ');">¹⁷</span> And he answered him: A suspended partition makes [something] permissible only