Perek V . 58a 35 . ׳ר רפ דב ח.

provided he does not thereby go out beyond the city’s Shabbat limit, as those watching the surveyor might mistakenly think the limit extends to that point.

If, due to the width of the canyon or hill, he cannot span it, with regard to this situation Rabbi Dostai bar Yannai said in the name of Rabbi Meir: I heard that one may pierceN hills. In other words, one measures the distance as if there were a hole from one side of the hill to the other, so that in effect, he measures only the horizontal distance and ignores the differences in elevation.

gemara The Gemara asks: From where are these matters, that the Shabbat limit must be

measured with a rope fifty cubits long, derived? Rav Yehuda said that Rav said: They are derived from that which the verse states:

“The length of the courtyard shall be one hundred cubits, and the breadth fifty by fifty” (Exodus 27:18). The Torah states: Measure with a rope of fifty cubits, i.e., the length and breadth of the court-yard must be measured “by fifty,” with a rope fifty cubits long.

The Gemara asks: This repetitive usage of the word fifty is necessary to teach us something else, namely, that the area of a courtyard is equivalent to a square the size of the Tabernacle’s courtyard. To this end, the Torah states: Take a square of fifty cubits by fifty cubits, and surround it with the remaining fifty cubits in order to form a square, each side of which is just over seventy cubits long.

The Gemara answers: If so, let the verse state: Fifty, fifty, which would have sufficed to teach us the size and shape of a courtyard. What is the significance of the phrase: Fifty by fifty? Conclude from this that the verse comes to teach two things, both the matter of the square courtyard and that the length of the rope used to measure the Shabbat limit should be fifty cubits long.

We learned in the mishna: One may measure a Shabbat limit only with a rope fifty cubits long, not less and not more. It was taught in the Tosefta: No less, because a shorter rope improperly increas-es the Shabbat limit, as the rope is likely to be stretched. And no more, because a longer rope reduces the limit, as the rope is likely to sag due to its weight.

Rabbi Asi said: One may measure only with a rope of afsakima.LB The Gemara asks: What is afsakima? Rabbi Abba said: It is the nargilaL plant. This name was also not widely known, and therefore the Gemara asks: What is nargila?B Rabbi Ya’akov said: A palm tree that has only one fibrous vine wrapped around it. Some say a different version of the previous discussion, according to which the Gemara asked: What is afsakima? Rabbi Abba said: It is the nar-gila plant. Rabbi Ya’akov disagreed and said: It is a palm tree with one fibrous vine.

It was taught in a baraita that Rabbi Yehoshua ben Ĥananya said: You have nothing better for measuring than iron chains,N as they do not stretch. But what shall we do, as the Torah states: “I lifted up my eyes again and looked, and behold a man with a measuring rope in his hand” (Zechariah 2:5), from which it is derived that measurements must be made with a rope.

The Gemara asks: Isn’t it also written: “And in the man’s hand a measuring reed of six cubits long, of one cubit and a handbreadth each” (Ezekiel 40:5), which indicates that reeds may also be used for measuring? The Gemara answers: That is used for measuring gates, which are too narrow to be measured with lengthy ropes.

Rav Yosef taught that there are three kinds of rope, each required by halakha for a different purpose: A rope of magag,N a kind of bulrush reed; a rope of netzer, made from fibrous palm vines; and a rope of flax.

נח.נח.

Perek VDaf 58 Amud a

חום. לא יצא חוץ לת ובלבד ש

אמר זו ב – לרבליעו יכול אי ו אם י מאירד ום רב אי מש ר י אי ב י דוסת רב

ררים. רין ב ד מ י ש מעת ש

ירודר, רב אמר י? מיל ר י מ א גמפ רחצר ״ארך ראד אמר ד רבד אמר ים״, חמש ים ב ר ורוחב חמש אמ מאר בר ים אמ ל חמש חבל ש אמרר תוררד ב

מדוד.

ב ים ולסב עי ליר ליטול חמש ראי מיבים! חמש

ים״, ים חמש ן לימא ראד ״חמש אם כמעת ש – ים״ חמש ב ים ״חמש מאי

י. רת ר ת מי

לא אד ת יותר״. ולא חות ׳ ״לא י ר, ולא יותר – מ׳ רב מ י ש חות – מ׳ ׳

מעט. מ ש

חבל א ב י אסיד אין מודדין אל אמר רבל א׳ס ימא. מאי א׳ס ימא? אמר שילא? אמר ילא. מאי רג אד רג י אב רבא איכ ברא. חד ד י לא ד יע בד י רבא אב י רב א׳ס ימא? מאי אמריד די לא י יע ב אמרד ד ילא, רב אמרד רג

חד ברא. ד

ח יאד אין ן ב ע י ירוש רב יא, אמר תלאות לש מש יותר למדידר י׳ר ש לך ררי אמרר ר ש עש רזל, אבל מר ל ב ש

ר״. תורר ״ובידו חבל מד

ר״! ד רמ ר ראיש ״וביד ורכתיבד ררוא לתרעי.

ל ש רםד חבלים ר לש ש יוסבד רב י תן. ת ש ל ׳ ל צר, וש מגג, ש

Pierce [mekadderin] – רין The term kiddur can be :מ דexplained in several ways. Some commentaries explain that it denotes drilling a hole, while other commentaries suggest that it is related to the word kiddud, meaning cut­ting, because the calculation in this context is performed as though the slope were cut into pieces (Arukh). The author of the Me’iri explains that kiddur means to estimate or to approximate.

Iron chains – רזל ל ב לאות ש לש The author of the Me’iri :שexplains that Rabbi Yehoshua ruled that it is proper to measure with chains. However, a flax rope is also valid, since it is mentioned as a measuring implement in the Prophets.

Rope of magag – ל מגג A rope fashioned out of :חבל שbulrush reeds [magag] was used for binding the red heifer. The entire ritual of the heifer had to be performed in a state of ritual purity, and a rope of this kind does not con­tract impurity (Rabbeinu Yehonatan). An alternative expla­nation is that it was used for this purpose due to its soft texture; it would not physically blemish the animal (Me’iri).

NOTES

Afsakima – א׳ס ימא: Probably derived with a reversal of letters from the Greek word σφήκωμα, sfèkoma, meaning a rope or a cord.

Nargila – ילא ,From the Middle Iranian word nārgīll : רגmeaning coconut, and derived from Sanskrit.

LANGUAGE

Rope of afsakima – ל א׳ס ימא Various types of :חבל שrope are made from the coconut tree. The finest qual­ity ones are manufactured from the fibrous layer of the coconut shell. These ropes are considered superior to all others due to their resistance to water and weather. They do not shrink or expand at all.

Nargila – ילא The coconut palm, Cocos nucifera, can : רגgrow to a height of 30 m. Its fruit, coconuts, have a di­ameter of up to 20 cm. The tree has been cultivated since ancient times. In its native areas, the tropical regions of Asia and the Pacific islands, the coconut palm is utilized in a variety of ways, including eating, drinking, weaving, building, and for firewood.

Coconut palm

BACKGROUND

36 Perek V . 58a . .׳ר רפ דב ח

They are used for the following purposes: A rope of magag is utilized for the burning of the red heifer, as we learned in a mish-na: They would bind the heifer with a rope of magagH and place it on its woodpile, where it would be burned after it was slaugh-tered. A rope of netzer was required for a sota, a woman sus-pected of adultery, as we learned in a mishna: Before the sota is compelled to drink the bitter waters, her clothes are torn. And after that a priest brings a mitzri rope,N i.e., a rope made of reeds [netzarim],H and binds it above her breasts, so that her garments will not fall. A rope of flaxH is used for measuring.

It was stated in the mishna: If he was measuring the limit and he reached a canyon or a fence, he spans the area as if it were com-pletely flat and then resumes his measurement. The Gemara com-ments: From the fact that it taught that he resumes his measure-ment, it may be derived by inference that if he cannot span it because it is too wide, he goes to a place where it is narrower so that he can span it. And he spans it, and he then looks for the spot at the same distance that is aligned with his original measurement,B and he resumes his measurement from there.N

The Gemara comments that we have indeed learned this, as the Sages taught the following baraita: In the case of one who was measuring the Shabbat limit and the measurement reached a canyon, if he can span the canyon with a rope of fifty cubits, i.e., if the canyon is less than fifty cubits wide, he spans it. And if not, i.e., if the valley is more than fifty cubits wide, he goes to a place where it is narrower so that he can span it, and he spans it, and he then looks for the spot at the same distance that aligns with his original measurement, and he resumes his measurement from there.

The baraita continues: If the canyon was curvedB so that it sur-rounds the city on more than one side, and it cannot be spanned on the side where he wishes to measure the limit, he pierces and ascends, pierces and descends, thereby measuring the canyon’s width bit by bit. If he reached a wall, we do not say that he should pierce the wall so that it can be precisely measured; rather, he estimates its width and then leaves and continues on.

The Gemara asks: Didn’t we learn in the mishna: If he reached a canyon or fence, he spans it and then resumes his measurement?N Why is a precise measurement required there, whereas in the case of a wall, an estimate is sufficient? The Gemara explains: There, in the mishna, we are dealing with a place whose use is convenient, i.e., where the slope is relatively gentle so that the area can be crossed. Therefore, the area must actually be measured. However, here, in the baraita, the wall’s use is not convenient. Since one cannot walk through the wall, an estimate of its width is sufficient.

Rav Yehuda said that Shmuel said: They taughtN the method of piercing only where a plumb line does not drop straight down, i.e., where the canyon has a slope.H

חבל ב ׳תור כ ת ןד ד רר, ל׳ – מגג ל של ש ר. מערכת ב ג על ו ת ור גג רממביא ך כ ואחר ת ןד ד לסוטר, – צרים ל יר. ש ד רו למעלר מד צרי ו וש חבל רמ

ן – למדידר. ת ש ׳

״חוזר ת י מד יע״. ורג מודד ״ריר יכול אי ו אם ד לל מכ – למידתו״ יכול לרבליעו, לרבליעו, רולך למ ום ש

תו וחוזר. גד מיד ומבליעו, וצו׳ר כ

יע ןד ריר מודד ורג ת ו רב י א לרא, ד תחבל ב לרבליעו יכול אם יא, לג ידר רמר – מבליעו, ואם לאו – ים אמ ל חמש שיכול לרבליעו, ומבליעו, רולך למ ום ש

וצו׳ר וחוזר למידתו.

ועולר, יר מ ד – מעו ם יא ג ריר אם יע לכותל – אין אומרים יר ויורד. רג מ ד

א אומדו ורולך לו. י וב רכותל, אל

למידתו! וחוזר מבליעו ןד ת א ן ורא יחא לא רכא א, ת מיש ש ת יחא רתם

א. ת מיש ש ת

ש ו לא מואלד ש אמר ירודר, רב אמר גדו, ש ולת יורד כ אין חוט רמ א ש אל

NOTESPierce [mekadderin] – רין The term kiddur can be explained in :מ דseveral ways. Some commentaries explain that it denotes drilling a hole, while other commentaries suggest that it is related to the word kiddud, meaning cutting, because the calculation in this context is performed as though the slope were cut into pieces (Arukh). The author of the Me’iri explains that kiddur means to estimate or to approximate.

Iron chains – רזל ב ל לאות ש לש The author of the Me’iri explains :שthat Rabbi Yehoshua ruled that it is proper to measure with chains. However, a flax rope is also valid, since it is mentioned as a measuring implement in the Prophets.

Rope of magag – ל מגג A rope fashioned out of bulrush reeds :חבל ש[magag] was used for binding the red heifer. The entire ritual of the heifer had to be performed in a state of ritual purity, and a rope of this kind does not contract impurity (Rabbeinu Yehonatan). An alternative explanation is that it was used for this purpose due to its soft texture; it would not physically blemish the animal (Me’iri).

Mitzri rope – צרי In the Jerusalem Talmud it is stated that a :חבל רמmitzri rope, made of reeds, was used for the sota in order to hint that this woman acted in the manner of an Egyptian [Mitzri], as the Egyp­tians were known for their licentious behavior.

He looks for the spot that is aligned with his measurement and resumes – תו וחוזר גד מיד כ The early commentaries ask: Why :צו׳ר does one return to his original measurement? Let him measure from the place where he circumvented the valley or mountain. The Ra’avad explains that were one to do this, the measurement would be inad­equate, as it is necessary to perform at least two measurements on each side of the city, one at each end, to ensure that the limit will be measured accurately.

He spans it and resumes his measurement – מבליעו וחוזר למידתו: There are several variant readings and explanations of this passage. The Rif’s version contains the following question: Wasn’t it taught in a baraita that one must perform a proper measurement? According to this version, a wall that can be used is measured in the common man­ner, while a steep wall cannot be measured (see Rashba).

They taught…only – לא ש ו: Some commentaries explain that this caveat is referring back to the mishna’s statement with regard to span­ning, namely, that a canyon can be spanned only if a plumb line does not drop straight below it (see Rashba and Ritva).

HALAKHA Rope of magag – ל מגג The red heifer is bound with a rope :חבל שfashioned out of bulrush reeds [magag] (Rambam Sefer Tahara, Hilkhot Para Aduma 3:2).

Rope of reeds – ל צרים After the clothes of a sota are torn, her :חבל שgarments are bound with a rope so that they will not fall off entirely.

The preferred rope for this purpose is one fashioned of reeds, a mitzri rope (Rambam Sefer Nashim, Hilkhot Sota 3:11).

Rope of flax – ן ת ש ל ׳ The measurements for an eiruv are made :חבל שwith a rope of flax (Shulĥan Arukh, Oraĥ Ĥayyim 399:1).

Measurement and spanning – מדידר ורבלער: In the case of one who is measuring the distance to determine the Shabbat limit and reaches a canyon up to two thousand cubits deep whose walls slope over a distance of more than four cubits, if the canyon is less than fifty cubits wide, he spans it; if not, he pierces it. If the canyon is more than two thousand cubits deep, one measures the area of the entire slope itself, in accordance with the opinion of the Rosh. If the area over which walls of the canyon slope is less than four cubits and the valley is narrower than fifty cubits, he spans it; if that is not possible, he measures only the width of the floor of the canyon. This ruling is in accordance with the view of the Rosh, who rules in accordance with the Gemara’s second version of the mishna (Shulĥan Arukh, Oraĥ Ĥayyim 399:5).

LANGUAGEAfsakima – א׳ס ימא: Probably derived with a reversal of letters from the Greek word σφήκωμα, sfèkoma, meaning a rope or a cord.

Nargila – ילא ­From the Middle Persian word nārgīll, meaning co : רגconut, and derived from Sanskrit.

BACKGROUNDRope of afsakima – ל א׳ס ימא Various types of rope are made :חבל שfrom the coconut tree. The finest quality ones are manufactured from the fibrous layer of the coconut shell. These ropes are considered su­perior to all others due to their resistance to water and weather. They do not shrink or expand at all.

Nargila – ילא The coconut palm, Cocos nucifera, can grow to a : רגheight of 30 m. Its fruit, coconuts, have a diameter of up to 20 cm. The tree has been cultivated since ancient times. In its native areas, the tropical regions of Asia and the Pacific islands, the coconut palm is utilized in a variety of ways, including eating, drinking, weaving, building, and for firewood.

Cocos nucifera

Looks to the spot aligned with his measurement – תו גד מיד :צו׳ר כWhen measuring the distance from a city, if the surveyor arrives at an obstacle that cannot be circumvented, such as a mountain, he begins his measurements from a different place, along the dotted line in the diagram, until he passes the obstacle, at which point he resumes his measurement along the original line.

Measuring distance with an obstacle in the way

The canyon was curved – ם יא מעו Generally, if one encounters a :גcanyon while measuring the distance of the Shabbat limit, he may bypass it and measure the distance at a parallel location. When the canyon is curved, as depicted in the image, it cannot be bypassed efficiently. Therefore, other methods must be implemented in order to measure the limit correctly.

Curved canyon within the Shabbat limit of a city

Rope of magag – ל מגג The red heifer is bound with :חבל שa rope fashioned out of bulrush reeds [magag] (Rambam Sefer Tahara, Hilkhot Para Aduma 3:2).

Rope of reeds – ל צרים After the clothes of a sota :חבל שare torn, her garments are bound with a rope so that they will not fall off entirely. The preferred rope for this purpose is one fashioned of reeds, a mitzri rope (Rambam Sefer Nashim, Hilkhot Sota 3:11).

Rope of flax – ן ת ש ׳ ל The measurements for an :חבל שeiruv are made with a rope of flax (Shulĥan Arukh, Oraĥ Ĥayyim 399:1).

Measurement and spanning – מדידר ורבלער: In the case of one who is measuring the distance to determine the Shabbat limit and reaches a canyon up to two thousand cubits deep whose walls slope over a distance of more than four cubits, if the canyon is less than fifty cubits wide, he spans it; if not, he pierces it. If the canyon is more than two thousand cubits deep, one measures the area of the entire slope itself, in accordance with the opinion of the Rosh. If the area over which walls of the canyon slope is less than four cubits and the valley is narrower than fifty cubits, he spans it; if that is not possible, he measures only the width of the floor of the canyon. This ruling is in accor­dance with the view of the Rosh, who rules in accordance with the Gemara’s second version of the mishna (Shulĥan Arukh, Oraĥ Ĥayyim 399:5).

HALAKHA

Mitzri rope – צרי In the Jerusalem Talmud it is stated that :חבל רמa mitzri rope, made of reeds, was used for the sota in order to hint that this woman acted in the manner of an Egyptian [Mitzri], as the Egyptians were known for their licentious behavior.

He looks for the spot that is aligned with his measurement and he resumes – תו וחוזר גד מיד The early commen taries :צו׳ר כask: Why does one return to his original measurement? Let him measure from the place where he circumvented the valley or mountain. The Ra’avad explains that were one to do this, the measurement would be inadequate, as it is necessary to perform at least two measurements on each side of the city, one at each end, to ensure that the limit will be measured accurately.

He spans it and resumes his measurement – וחוזר מבליעו There are several variant readings and explanations of :למידתוthis passage. The Rif’s version contains the following question: Wasn’t it taught in a baraita that one must perform a proper measurement? According to this version, a wall that can be used is measured in the common manner, while a steep wall cannot be measured (see Rashba).

They taught only – לא ש ו: Some commentaries explain that this caveat is referring back to the mishna’s statement with regard to spanning, namely, that a canyon can be spanned only if a plumb line does not drop straight below it (see Rashba and Ritva).

NOTES

Looks for the spot aligned with his measurement – צו׳ר תו גד מיד When measuring the distance from a city, if the :כsurveyor arrives at an obstacle that cannot be circumvent­ed, such as a mountain, he begins his measurements from a different place, along the dotted line in the diagram, until he passes the obstacle, at which point he resumes his measurement along the original line.

Measuring distance with an obstacle in the way

The canyon was curved – ם יא מעו Generally, if one :גencounters a canyon while measuring the distance of the Shabbat limit, he may bypass it and measure the dis­tance at a parallel location. When the canyon is curved, as depicted in the image, it cannot be bypassed efficiently. Therefore, other methods must be implemented in order to measure the limit correctly.

Curved canyon within the Shabbat limit of a city

BACKGROUND

Perek V . 58b 37 . ׳ר רפ דב חד

However, if a plumb line drops straight down,B i.e., if the canyon wall is very steep, he measures the width of the canyon properly at the bottom of the canyon, without taking its walls into account.

The Gemara asks: And what is the depth of a canyon that may be spanned if it is not more than fifty cubits wide? Rav Yosef said: Up to two thousand cubits; but if it is deeper than that, the slope must be measured as well.

Abaye raised an objection from the following baraita: If a canyon is up to one hundred cubits deep and up to fifty cubits wide, one may span it; and if not, one may not span it. How could Rav Yosef say that the canyon may be spanned if its depth is less than two thousand cu-bits? The Gemara answers: He stated his opinion in accordance with the opinion of Aĥerim; as it was taught in a baraita: Aĥerim say: Even if the canyon is two thousand cubits deep and fifty cubits wide, one may span it.

The Gemara cites an alternate version of the previous discussion. Some say that Rav Yosef said: Even if the canyon is more than two thou-sand cubits deep, it may be spanned. The Gemara asks: In accordance with whose opinion did Rav Yosef say this? It is not in accordance with the opinion of the first tanna, and it is not in accordance with the opinion of the Aĥerim.

The Gemara answers: There, where the tanna’im disagree about the depth of a canyon that may be spanned, they refer to a case where a plumb line does not drop straight down and therefore there is reason to measure the slope. Here, however, where Rav Yosef says that the canyon may be spanned even if it is more than two thousand cubits deep, he is referring to a case where a plumb line drops straight down.N

The Gemara asks: And where a plumb line does not drop straight down, how much must it extend from the top of the canyon in order for the wall of the canyon to be considered a slope rather than a verti-cal wall? Avimi said: Four cubits.N If the bed of the canyon lies four cubits beyond the top edge of the canyon, the wall is sloped and must be included in the measurement. And similarly, Rami bar Ezekiel taught, based upon a baraita, that the maximum run is four cubits.

We learned in the mishna: If he reached a hill, he does not measure its height, but rather he spans the hill as if it were not there and then resumes his measurement. Rava said: They taught this halakha only with regard to a hill that has an incline of ten handbreadths within a run of four cubits. However, with regard to a gentler hill, e.g., one that has an incline of ten handbreadths within five cubits,N one must measure the hill properly, i.e., he must include the slope itself in his measurement.

The Gemara notes that Rav Huna, son of Rav Natan, teaches a lenient formulation of this halakha: Rava said that they only taught this ha-lakha with regard to a hill that has an incline of ten handbreadths within a run of five cubits. However, with regard to a steeper hill that has an incline of ten handbreadths within four cubits, one need not take any precise measurements; instead, he estimates the length of the hill, and then leaves and continues measuring from the other side.

We learned in the mishna that one may measure a canyon or hill located within the Shabbat limit, provided that one does not go out beyond the limit. The Gemara asks: What is the reason for this restriction? Rav Kahana said: It is a decree, lest people say: The measurement of the Shabbat limit comes to here. Since people know that he set out to measure the Shabbat limit, if they see him measuring in a certain spot they will assume that the area is included in the Shabbat limit.

נח:נח:

Perek VDaf 58 Amud b

– גדו כ יורד ש ולת רמ חוט אבל מודדו מדידר י׳ר.

יא? אמר רב יוסבד ל ג ר עומ ו ש וכמים. אל׳

ורוחב מאר עמו ייד אב איתיביר אין – לאו ואם מבליעו, ים חמשאחרים; כ אמר ד רוא מבליעו. ת יא, אחרים אומריםד א׳ילו עמו ד

ים מבליעו. ים ורוחב חמש אל׳

אמרי, אמר רב יוסבד א׳ילו א ד איכא ת כ לא ד מאן? כ ים. מאל׳ יתר

אחרים! א ולא כ מ

יורד ש ולת רמ חוט אין ש – רתם ש ולת יורד חוט רמ גדו, רכא – ב כ

גדו. כ

גדו כ יורד ש ולת רמ חוט אין וכי וכן ע. ארב אבימיד אמר ר? מ כ עד

ע. ר יחז אלד ארב י רמי ב ת

תו״. יע לרר, מבליעו, וחוזר למיד ״רגרר ב א אל ש ו לא רבאד אמר ע, אבל רר מתוך ארב ט עש תל רמרר מתוך חמש – ט עש רר רמתל ב

מודדו מדידר י׳ר.

א; רב תן מת י ל ול ריר ד רב רו א ברר ב א אל ש ו לא רבאד אמר חמש, אבל מתוך רר עש ט תל רמע – רר מתוך ארב ט עש תל רר רמ ב

אומדו ורולך לו.

חום״. מאי לא יצא חוץ לת ״ובלבד שא מ זירר ש ר אד ג טעמא? אמר רב כאר לכאן״. חומין ב ת ת יאמרו ״מד

A plumb line drops straight down – ש ולת יורד חוט רמ גדו This illustration depicts a canyon whose left side :כis so steep that a plumb line drops straight down. On the right side, a plumb line does not drop straight down. The distance between the plumb line that reaches the bottom of the valley and the bottom of the valley on the other side is greater than four cubits.

Dropping a plumb line into a valley

BACKGROUND

The depth of a valley – יא ל ג According to the :עומ ו שopinion that the depth of a valley can be only two thou­sand cubits, this measure corresponds to the Shabbat limit. The Rambam explains that according to the opinion that it can be more than two thousand cubits, the limit is four thousand cubits, corresponding to the view of Rav Huna with regard to a semicircular shaped city (Rashba; Maggid Mishne). According to the opinion that the depth of a valley can be only one hundred cubits, the measure corresponds to the courtyard of the Tabernacle (Rashba).

A plumb line up to four cubits – ע ש ולת עד ארב :חוט רמSome explain this as follows: If the slope of the canyon is so steep at the top that a plumb line drops straight down for a length of four cubits, it is no longer considered a place that can be traversed by foot because this steep section makes it hard to reach the gentler slopes below it (Rashba; see Tosafot).

A hill that has an incline of ten handbreadths within five cubits – רר מתוך חמש ט עש An incline :רר רמתל with this ratio, on which one walks without exertion, is based upon the incline of the ramp of the altar, which was thirty cubits long and nine cubits high (Rabbeinu Ĥananel; Me’iri).

NOTES

38 Perek V . 58b . ׳ר רפ דב חד

We learned in the mishna: If, due to the width of the canyon or hill, one cannot span it, he may pierce it. The Sages taught a baraita which explains this procedure: How does one figuratively pierce a hill? Two people hold the two ends of a measuring rope. The one who is lower down on the hill holds the rope at the level of his heart while the one who is higher holds it at the level of his feet, and they proceed to measure in this fashion.B Abaye said: Based on tradition, we hold that one may pierce only with a rope of four cubits.HN

Rav Naĥman said that Rabba bar Avuh said: Based on tradition, we hold that one may not pierce when measuring distances for the rite of the beheaded heifer.H This rite is practiced when a murder victim is found, and it is not known who killed him. Judges measure the distance from the location of the corpse to the nearest town, in order to determine which town must perform the rite (Deuteron-omy 21). Similarly, one may not pierce when measuring distances with regard to cities of refuge, in order to determine the boundar-ies within which an accidental murderer is protected from the blood redeemer (Numbers 32). Because these measurements are from the Torah, indirect methods of measurement are insufficient. The area must be measured as though it were flat.

mishna One may measure the Shabbat limit only with an expertN surveyor.H If it is discovered

that the surveyor extended the limit in one place and reduced it in another place,N so that the line marking the Shabbat limit is not straight, one accepts the measurement of the place where he ex-tended the limit and straightens the limit accordingly. Similarly, if the surveyor extended the limit for one and reduced it for an-other, one accepts the extended measurement.

And furthermore, even a gentile slave and even a gentile maid-servant, whose testimonies are generally considered unreliable, are trustworthy to say: The Shabbat limit extended until here;H as the Sages did not state the matter, the laws of Shabbat limits, to be stringent, but rather to be lenient. The prohibition to walk more than two thousand cubits is rabbinic in origin and is therefore interpreted leniently.

יצד ןד כ ״אם אי ו יכול לרבליעו״. ת ו רב גד כ עליון לבו, גד כ חתון ת רין? מ דרין יי, יטי ןד אין מ ד לותיו. אמר אב מרג

ע אמות. ל ארב חבל ש א ב אל

אבור, ר ב ר רב אמר חמן, רב אמר ערו׳ר עגלר ב לא רין מ ד אין ) יטי ן(ד

ל תורר. רן ש י ש ערי מ לט, מ׳ ולא ב

ר א מן רמומחר. ריב מת יפ אין מודדין אללמ ום אחד ומיעט למ ום אחר – שומעין ר לאחד ומיעט לאחד – ר. ריב ריב למ ום ש

ר. שומעין למרוב

׳חר אמ ין לומר ״עד וא׳ילו עבד א׳ילו שלא אמרו חכמים את ת״. ש ב חום ש אן ת כ

א לר ל. בר לרחמיר, אל רד

NOTES The depth of a valley – יא ל ג According to the opinion that :עומ ו שthe depth of a valley can be only two thousand cubits, this measure corresponds to the Shabbat limit. The Rambam explains that accord­ing to the opinion that it can be more than two thousand cubits, the limit is four thousand cubits, corresponding to the view of Rav Huna with regard to a semicircular shaped city (Rashba; Maggid Mishne). According to the opinion that the depth of a valley can be only one hundred cubits, the measure corresponds to the courtyard of the Tabernacle (Rashba).

A plumb line up to four cubits – ע ש ולת עד ארב ­Some ex :חוט רמplain this as follows: If the slope of the canyon is so steep at the top that a plumb line drops straight down for a length of four cubits, it is no longer considered a place that can be traversed by foot because this steep section makes it hard to reach the gentler slopes below it (Rashba; see Tosafot).

A hill that has an incline of ten handbreadths within five cubits – רר מתוך חמש ט עש An incline with this ratio, on which one :רר רמתל walks without exertion, is based upon the incline of the ramp of the altar, which was thirty cubits long and nine cubits high (Rabbeinu Ĥananel; Me’iri).

The methods of measuring – דידר יטות רמ ­The Rambam distin :שguishes between the laws that are applicable to a canyon, a mountain, and a wall. Two principles apply to a canyon: If a plumb line does not drop straight down, and the canyon is up to two thousand cubits deep, one spans it; or, if the spanning will not work, he pierces it. If a plumb line does drop straight down, and the canyon is up to four thousand cubits deep, one spans or pierces it. If it is deeper than this, one must include the wall of the canyon in the measurement.

With regard to a mountain, if the slope rises ten handbreadths within five cubits, he spans or pierces it. If the slope rises ten hand­breadths within four cubits, he estimates the distance. With regard to a wall, if its use is convenient, he measures it. If not, he estimates it. If a plumb line drops straight down, he measures only the level section.

The Rashba maintains that the halakha is the same with regard to a canyon, a fence, a wall, and a mountain, and the following four principles apply: If the slope rises ten handbreadths within more than five cubits, one must measure all of it. If it rises ten handbreadths within five cubits, he spans or pierces it. If it rises ten handbreadths within four cubits, he estimates it. If the plumb line drops straight down, he measures only the level section and disregards the inclined and upright parts.

According to the Rosh, one law applies to a mountain and a wall, whereas a canyon is treated differently. Three principles apply in the case of a mountain and a wall: If it rises ten handbreadths within five cubits, he spans or pierces it; if it rises ten handbreadths within four cubits, he estimates; and if the plumb line drops straight down, he only measures only the level part.

With regard to a canyon, four principles apply: If he can span it, he does so. If the plumb line drops straight down, he spans it even if it is

more than two thousand cubits deep; if the plumb line does not drop straight down, he spans the canyon only if it is less than two thousand cubits deep. If he cannot span it and a plumb line drops straight down, he measures only the level section. If it does not drop straight down and it is less than two thousand cubits deep, he measures with the piercing method; if it is more than two thousand cubits deep, he must include the canyon wall in his measurement (Ge’on Ya’akov).

Expert [mumĥe] – מומחר: The ge’onim, cited by Rabbeinu Ĥananel and the Rif, explain the term mumĥe as related to the verse: “And the border shall go down and shall strike [umaĥa] upon the slope of the Sea of Galilee” (Numbers 34:11). Therefore, they explain the mishna as follows: A level area near the city must selected for its measurement, so that it will not be necessary to adjust the measurements (see Tosafot).

Extended the limit in one place and reduced it in another place – ר למ ום אחד ומיעט למ ום אחר The Rambam explains the :ריבterm extended to mean that one went beyond the previously accepted boundary in one place. Similarly, reduced means that one placed the boundary closer to the city than the previously accepted boundary (Rambam’s Commentary on the Mishna).

HALAKHA Piercing mountains – ררים ב If a hill is so steep that a plumb : ידור line drops straight down without extending four cubits beyond the edge of the cliff, we do not measure its slope at all. If the elevation rises ten handbreadths within five cubits, and the canyon is less than fifty cubits wide, one spans it with a rope. If this method cannot be used, one figuratively pierces it using a rope of four cubits. If the elevation rises ten handbreadths within four cubits and the canyon is less than fifty cubits wide, it is sufficient to estimate the width of the canyon. However, if the canyon is wider than fifty cubits, one must pierce it (Rosh; Shulĥan Arukh, Oraĥ Ĥayyim 399:4).

One may not pierce for the rite of the beheaded heifer – …רין אין מ דעגלר When measuring the distance from the murder victim to the :בnearest city in order to perform the rite of the beheaded heifer, one does not pierce hills; rather, the slope is included in the measurement (Rambam Sefer Nezikim, Hilkhot Rotze’aĥ UShemirat HaNefesh 9:4).

Measurement by an expert – ידי מומחר Only an expert :מדידר על surveyor may measure and establish Shabbat limits (Shulĥan Arukh, Oraĥ Ĥayyim 399:7).

Who is believed with regard to the Shabbat limit – חום :מי אמן על רתAll adults are believed with regard to a Shabbat limit, including slaves and maidservants. Minors are not believed. However, an adult is be­lieved when he says: I remember that we used to walk up until this point when I was young. This ruling is in accordance with the mishna here and the mishna in tractate Ketubot (Shulĥan Arukh, Oraĥ Ĥayyim 399:11).

BACKGROUND

A plumb line drops straight down – גדו כ ש ולת יורד This :חוט רמillustration depicts a canyon whose left side is so steep that a plumb line drops straight down. On the right side, a plumb line does not drop straight down. The distance between the plumb line that reaches the bottom of the valley and the bottom of the valley on the other side is greater than four cubits.

Dropping a plumb line into a valley

Piercing – רין Piercing is performed by means of a series of short :מ דmeasurements of four cubits each, which together equal the width or length of a particular area.

Measuring with piercing method

Piercing – רין Piercing is performed by means of :מ דa series of short measurements of four cubits each, which together equal the width or length of a par­ticular area.

Measuring with piercing method

BACKGROUND

The methods of measuring – דידר יטות רמ ­The Rambam dis :שtinguishes between the laws that are applicable to a canyon, a mountain, and a wall. Two principles apply to a canyon: If a plumb line does not drop straight down, and the canyon is up to two thousand cubits deep, one spans it; or, if the spanning will not work, he pierces it. If a plumb line does drop straight down, and the canyon is up to four thousand cubits deep, one spans or pierces it. If it is deeper than this, one must include the wall of the canyon in the measurement.

With regard to a mountain, if the slope rises ten handbreadths within five cubits, he spans or pierces it. If the slope rises ten hand­breadths within four cubits, he estimates the distance. With regard to a wall, if its use is convenient, he measures it. If not, he estimates it. If a plumb line drops straight down, he measures only the level section.

The Rashba maintains that the halakha is the same with regard to a canyon, a fence, a wall, and a mountain, and the following four principles apply: If the slope rises ten handbreadths within more than five cubits, one must measure all of it. If it rises ten handbreadths within five cubits, he spans or pierces it. If it rises ten handbreadths within four cubits, he estimates it. If the plumb line drops straight down, he measures only the level section and disregards the inclined and upright parts.

According to the Rosh, one law applies to a mountain and a wall, whereas a canyon is treated differently. Three principles apply in the case of a mountain and a wall: If it rises ten handbreadths within five cubits, he spans or pierces it; if it rises ten handbreadths

within four cubits, he estimates; and if the plumb line drops straight down, he only measures only the level part.

With regard to a canyon, four principles apply: If he can span it, he does so. If the plumb line drops straight down, he spans it even if it is more than two thousand cubits deep; if the plumb line does not drop straight down, he spans the canyon only if it is less than two thousand cubits deep. If he cannot span it and a plumb line drops straight down, he measures only the level section. If it does not drop straight down and it is less than two thousand cubits deep, he measures with the piercing method; if it is more than two thousand cubits deep, he must include the canyon wall in his measurement (Ge’on Ya’akov).

Expert [mumĥe] – מומחר: The ge’onim, cited by Rabbeinu Ĥananel and the Rif, explain the term mumĥe as related to the verse: “And the border shall go down and shall strike [umaĥa] upon the slope of the Sea of Galilee” (Numbers 34:11). Therefore, they explain the mishna as follows: A level area near the city must selected for its measurement, so that it will not be necessary to adjust the mea­surements (see Tosafot).

Extended the limit in one place and reduced it in another place – אחר למ ום ומיעט אחד למ ום ר The Rambam explains the :ריבterm extended to mean that one went beyond the previously accepted boundary in one place. Similarly, reduced means that one placed the boundary closer to the city than the pre­viously accepted boundary (Rambam’s Commentary on the Mishna).

NOTES

Piercing mountains – ררים If a hill is so steep : ידור בthat a plumb line drops straight down without ex­tending four cubits beyond the edge of the cliff, we do not measure its slope at all. If the elevation rises ten handbreadths within five cubits, and the can­yon is less than fifty cubits wide, one spans it with a rope. If this method cannot be used, one figuratively pierces it using a rope of four cubits. If the elevation rises ten handbreadths within four cubits and the canyon is less than fifty cubits wide, it is sufficient to estimate the width of the canyon. However, if the canyon is wider than fifty cubits, one must pierce it (Rosh; Shulĥan Arukh, Oraĥ Ĥayyim 399:4).

One may not pierce for the rite of the beheaded heifer – עגלר ערו׳ר רין…ב When measuring :אין מ דthe distance from the murder victim to the nearest city in order to perform the rite of the beheaded heifer, one does not pierce hills; rather, the slope is included in the measurement (Rambam Sefer Nezikim, Hilkhot Rotze’aĥ UShemirat HaNefesh 9:4).

Measurement by an expert – ידי מומחר :מדידר על Only an expert surveyor may measure and establish Shabbat limits (Shulĥan Arukh, Oraĥ Ĥayyim 399:7).

Who is believed with regard to the Shabbat limit – חום All adults are believed with regard :מי אמן על רתto a Shabbat limit, including slaves and maidservants. Minors are not believed. However, an adult is believed when he says: I remember that we used to walk up until this point when I was young. This ruling is in accordance with the mishna here and the mishna in tractate Ketubot (Shulĥan Arukh, Oraĥ Ĥayyim 399:11).

HALAKHA