Talmud do Middot 3:12

HALAKHAH: “An alley which is higher than twenty,” etc. ³⁵The same text also is the introduction to Tractate Sukkah1:1 (ס). Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall³⁶The rabbis hold that one does not realize that a beam is there to indicate a door if it is higher than 10 cubits since the entrance door to the Herodian Temple was 10 cubits. R. Jehudah disputes this since the inner door between the antechamber and the main room, visible only to the officiating priests, was larger. The biblical accounts of Solomon’s Temple (1K. 6:2–3, 2Chr. 3:3–4) do not give measurements of the doors. Babli 2a.. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there³⁷Mishnah Middot 3:4.: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits³⁸He disputes any connection with Temple measurements since R. Jehudah rejects height limitations in general. Babli 2b.. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there³⁹Mishnah 9:5., “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.⁴⁰The bridge is supported by a structure of beams underneath with beams running lengthwise on both sides. R. Jehudah holds that the boundary of the space below the bridge is clearly indicated if there are virtual walls hanging down from the beams enclosing the space which therefore assumes the role of a house. The rabbis accept only real walls.” As you are saying there, one considers the cross-beam⁴¹Greek μέλαθρον, τό. This is a substantial load-carrying beam used in construction. as if it came down⁴²As a virtual wall, Note 40. and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare⁴³The fact that the rabbis take 20 cubits as upper height limit for both the entrance to an alleyway and a sukkah is accidental since the rules in both cases diverge widely.. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes⁴⁴Greek δίκρανον, τό. are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah⁴⁵One may make a sukkah by putting up four poles carrying a frame on which one thatches a roof on condition that the poles qualify as walls, i. e., each of them is at least 4 hand-breadths wide. Otherwise one would have to make makeshift walls between the poles as described in Mishnah 9. but disqualified for an alley⁴⁶The poles carrying the cross beam may not be much higher than the walls of the alley (or the cross beam cannot be fastened to the tops of the poles, Babli 9a top).. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high⁴⁷If a pole qualifies as a wall it is clear that it may be 20 cubits high for the rabbis and arbitrarily high for R. Jehudah.. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified⁴⁸Tosephta Sukkah 1:13. A sukkah must be at least 10 hand-breadths high and the sides have to be at least 7 hand-breadths wide..” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified⁴⁹As explained in Mishnah 9, a space of slightly less that 3 hand-breadths is disregarded. Therefore a wall qualifies as being 7 hand-breadths wide if the actual material wall extends to slightly more than 4 hand-breadths.. But for an alley only if it is closed in its four directions⁵⁰It must have three actual walls and a symbolic door on the fourth side.. Wider than ten cubits is qualified for a sukkah but disqualified for an alley⁵¹Mishnah 1 for the alley. There are no limitations on the surface area covered by a sukkah.. “If he drew a vine or squash.⁵²This may refer either to Mishnah Sukkah 1:4 or to Tosephta Eruvin 1:7; shortened to leave out all of the argument. The thatched roof of a sukkah must be vegetal material not connected to the ground. Therefore vine or squash are disqualified to be used for thatching. But a vine growing in an arch over the entrance of an alley is as good as a beam to mark the entrance.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits⁵³A vine used to designate the entrance to an alley may be used only if the total area of the alley does not exceed 5’000 square cubits since this is the maximal size of farming or ranching corrals permitted for Sabbath use. Babli 23b.. If its sunshine is more than its shadow it is disqualified as sukkah⁵⁴Mishnah Sukkah 1:1. Since alleys usually have no roof, they are not expected to provide shade. but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified⁵⁵The essence of a sukkah is its makeshift thatched roof; it is not a sukkah if it has a waterproof roof. But if the entrance to an alley passes under a permanent roof at least 4 hand-breadths wide it does not need any other sign at the entrance. If the alley is open at both ends and one end is roofed, it is considered a dead-end alley. Cf. S. Liebermann, Tosephta ki-Fshutah part 3, p. 309, on Tosephta 1:7.. Rebbi Immi in the name of Rav Oshaia:⁵⁶It is difficult to decide between this reading, quoting Babylonians, and ס “R. Aḥa in the name of R. Hoshaia”, quoting Galileans. In the Babli 3a the rule is given in the name of other Babylonian Amoraim. Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted⁵⁷A cross-beam 4 hand-breadths wide is a roof and not subject to any restrictions imposed on beams or laths in order to permit carrying in an alley..

HALAKHAH: “An alley which is higher than twenty,” etc. ⁶This text was copied at the beginning of Eruvin Chapter 1, explained there in Notes 31–57. A dead-end alley can be turned into the private domain of its dwellers for the rules of the Sabbath by turning its entrance into a symbolic gate. For the cross-beam which designates the gate the same measurements as for a sukkah are required for the rabbis and R. Jehudah. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there⁷Mishnah Middot3:4.: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there⁸Mishnah Eruvin9:5., “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam¹⁶⁷Greek μέλαθρον, τό, a substantial load-bearing beam, not simply a thin plank. Cf. Eruvin Chapter 1, Note 41. as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles⁹Greek δίκρανον, τό. are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus¹⁰Tosephta Sukkah1:13.: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.¹¹Mishnah Sukkah1:4.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Rebbi Zeïra asked, why do we not enumerate all for what they are: As we have stated⁶Tosephta 5:13.: “A dedicated tree one colors with vermilion, houses of idol worship one blackens with charcoal, a leprous house one indicates by burned ashes, the place of a slain person by blood, the place where the neck of a calf was broken⁷To atone for an unsolved murder case, Deut. 21:1–9. The place is permanently forbidden for agricultural use, v. 4. by a stone enclosure.” Is one not afraid that it will be said it is a tree which sheds its fruits⁸The tree painted vermilion; one might come to profanely use its fruits.? Did we not state⁹Ševi‘it Chapter 4, Notes 65–69; cf. Babli Šabbat 67a, Ḥulin 77b.: “If a tree sheds its fruits, one colors it red with vermilion, loads it with stones, and frightens it into producing.” They said, there that it should not loosen its fruits, here that it should start to produce¹⁰This sentence is copied from Ševi‘it; it makes no sense here. The correct answer is given in the next sentence.. Rebbi Jonah asked: Why do we not teach “a line”, like the vermilion line as remembrance of the altar, as we have stated there¹¹Mishnah Middot 3:1, describing the altar in the courtyard of the Temple. The blood of burnt offerings and animal purification offerings has to be poured on the upper wall of the altar; the blood of all other sacrifices goes on the lower part. The borderline is indicated by a red line, one cubit below the walkway around the altar. R. Jonah proposes to make the dedication mark narrow in contrast to the coloring of a misbehaving tree.: “A vermilion line is like a belt in the middle to distinguish between upper and lower blood.” Rebbi Ḥiyya stated, one writes on it with vermilion: “dedicated.”

Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there¹¹⁴Mishnah Middot 3:5. Babli 21b., “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written¹¹⁵Is. 35:2., blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted¹¹⁶Nah. 1:4. For “Lebanon” as sobriquet for the Temple cf, IK. 7:2..