משנה: וְאֵי זוֹ הִיא חָצֵר שֶׁהִיא חַייֶבֶת בְּמַעְשְׂרוֹת רִבִּי יִשְׁמָעֵאל אוֹמֵר חָצֵר הַצּוֹרִית שֶׁהַכֵּלִים נִשְׁמָרִים בְּתוֹכָהּ. רִבִּי עֲקִיבָה אוֹמֵר כָּל־שֶׁאֶחָד פּוֹתֵחַ וְאֶחָד נוֹעֵל פְּטוּרָה. רִבִּי נְחֶמְיָה אוֹמֵר כָּל־שֶׁאֵין אָדָם בּוֹשׁ מִלּוֹכַל בְּתוֹכָהּ חַייֶבֶת. רִבִּי יוֹסֵי אוֹמֵר כָּל־שֶׁנִּכְנָס לָהּ וְאֵין אוֹמֵר לוֹ מַה אַתְּ מְבַקֵּשׁ פְּטוּרָה. רִבִּי יְהוּדָה אוֹמֵר שְׁתֵּי חֲצֵירוֹת זוֹ לִפְנִים מִזּוֹ הַפְּנִימִית חַייֶבֶת וְהַחִיצוֹנָה פְטוּרָה. הַגַּגּוֹת פְּטוּרִין אַף עַל פִּי שֶׁהֵן שֶׁל חָצֵר חַייֶבֶת. בֵּית שַׁעַר וְאֶכְסֶדְּרָא וּמִרְפֶּסֶת הֲרֵי אֶלּוּ כְּחָצֵר אִם חַייֶבֶת חַייָבִין וְאִם פְּטוּרָה פְּטוּרִין. הַצְּרִיפִין וְהַבּוּרְגּוֹנָין וְהָאַלִיקַטִּיּוֹת פְּטוּרִין. סוּכַּת גִּינוֹסַר אַף עַל פִּי שֶׁיֵּשׁ בּוֹ רֵיחַיִם וְתַרְנְגוֹלִין פְּטוּרִין. סוּכַּת הַיּוֹצְרִים הַפְּנִימִית חַייֶבֶת וְהַחִיצוֹנָה פְטוּרָה. רִבִּי יוֹסֵי אוֹמֵר כָּל־שֶׁאֵינָהּ דִּירַת הַחַמָּה וְדִירַת הַגְּשָׁמִים פְטוּרָה. סוּכַּת הֶחָג בְּחָג רִבִּי יְהוּדָה מְחַייֵב וַחֲכָמִים פּוֹטְרִין. MISHNAH: Which courtyard is obligated for tithes? Rebbi Ismael says, a Tyrian courtyard90Defined in the Halakhah and the Babli (Niddah 47b) as having a permanent doorman. in which vessels are guarded. Rebbi Aqiba says, one where one person opens and another one locks it91If the courtyard opens into two dwellings and the occupants use the common yard independently, the courtyard is not comparable to a house and cannot be considered an extension of the house., is free. Rebbi Neḥemiah says, [a courtyard] where one is not ashamed to eat is obligated. Rebbi Yose says, one into which anybody may enter and nobody asks, what are you doing here, is free. Rebbi Jehudah says, if one courtyard is inside another, the inner one is obligated92It may be obligated if it belongs just to one house. Since the inhabitants of the inner yard have a right-of-way through the outer one, the outer one is free by R. Aqiba’s criterion., the outer one is free.
Roofs are exempt even if they are in an obligated courtyard. A porter’s lodge, a covered walkway101Greek ἐξέδρα, a covered walkway in front of the house., and a gallery102To which the apartments of the upper floor open, connected by a stair to the courtyard. are like the courtyard: obligated if the latter is obligated and free if the latter is free103If fully processed produce is brought there..
Sheds104A wooden shed with a slanted roof (Gaonic Commentary Ahilut 18:10; Maimonides)., watchtowers105Greek πύργος, ὅ, “tower”; Syriac בָרגֻנָן “small tower”., and summer shelters106Permanent huts to live there the entire summer (Maimonides). are free. Genezareth huts107Permanent huts during harvest time (Maimonides). R. Simson identifies Genezareth huts with summer huts. even though they contain a hand mill or chickens are free. Potter’s huts108A double hut; the outer one being the workshop, the inner one dwelling and storage facility., the inner one is obligated, the outer one free. Rebbi Yose says, any which is not a dwelling in summer and winter is free109In Maimonides’s autograph Mishnah and some mss. of the Maimonides tradition: Either in winter or in summer.. A holiday hut on the holiday110A greenery-covered hut, or sukkah, for the festival of Sukkot (Lev. 23:42–43). Rebbi Jehudah obligates but the Sages free.
הלכה: וְאֵי זוֹ הִיא חָצֵר. תַּנֵּי רִבִּי יִשְׁמָעֵאל אוֹמֵר כָּל־שֶׁהַשּׁוֹמֵר יוֹשֵׁב עַל פִּיתְחָהּ וּמְשַׁמֵּר. HALAKHAH: Which courtyard is obligated? It was stated: Rebbi Ismael says, any with a watchman sitting and watching at the door.
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן כּוּלְּהוֹן מִן הַבַּיִת לָֽמְדוּ. בַּיִת טוֹבֵל דְּבַר תּוֹרָה אָמַר בִּיעַרְתִּי הַקּוֹדֶשׁ מִן הַבַּיִת. Rebbi Samuel ben Naḥman in the name of Rebbi Jonathan: All of them learned it from the house93A courtyard induces ṭevel if and only if a house would induce ṭevel under the same circumstances.. The house creates ṭevel by biblical decree; it says (Deut. 26:13) “I removed the holy food from the house94This means that the heave, the sanctified food, is in the house, not in the open..”
שָֽׁמְעוּן קוֹמֵי רִבִּי יוֹחָנָן אָמַר לוֹן הֲלָכָה כְדִבְרֵי כוּלְּהֹן לְהַחֲמִיר. וְלָמָּה לֹא אָֽמְרִין לֵיהּ מִשְּׁמֵיהּ דְּלֵיתֵיהּ מִילְתָא דְּרִבִּי יוֹחָנָן פְּלִיגָא עַל מִילְתָא. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי עֲקִיבָה כָּל־שֶׁאֶחָד פּוֹתֵחַ וְאֶחָד נוֹעֵל פָּטוּר. בִּשְׁנֵי שׁוּתָפִין לֹא בִשְׁנֵי דִיּוּרִין. מַה בֵּין שׁוּתָף מַה בֵּין דִיּוּר. כְּשֵׁם שֶׁהַשּׁוּתָף מַמְחֶה כָּךְ הַדִּיּוּר מַמְחֶה. אָמַר רִבִּי יוֹנָה בְּבַעַל הַבַּיִת וְדִיּוּרוֹ הִיא מַתְנִיתָא. בַּעַל הַבַּיִת מַמְחֶה עַל יְדֵי דַּייָר וְאֵין דַּייָר מַמְחֶה עַל יַד בַּעַל הַבַּיִת. עֲלֵיהּ שָֽׁמְעוּן קוֹמֵי רִבִּי יוֹחָנָן הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר דְּרִבִּי עֲקִיבָה. רִבִּי יוֹנָה אָמַר זְעִירָה וְרִבִּי אִימִּי תְּרֵיהוֹן בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר דְּרִבִּי עֲקִיבָה. אָמַר רִבִּי אִימִּי הוֹרֵי דְּבֵית רִבִּי יַנַּיי הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן לָֽעְזָר דְּרִבִּי עֲקִיבָה. They heard before Rebbi Joḥanan that he said to them, practice follows all of them restrictively96A courtyard creates ṭevel except if it is exempt according to everybody.. Why do they not say it in his name97Why is the statement not directly attributed to R. Yoḥanan? In the Babli, Niddah 47b, the statement is a baraita attributed to Rebbi.? That not a word of Rebbi Joḥanan should disagree with another word of his. It was stated98Tosephta 2:20. There, the reading is: For example two partners, two tenants.: “Rebbi Simeon ben Eleazar said in the name of Rebbi Aqiba, one where one person opens and another one locks it is free; two partners but not two tenants.” What is the difference between a partner and a tenant? Just as a partner may object so a tenant may object99R. Aqiba seems to indicate that the courtyard is only free if one party may open or close over the objections of the other party. This excludes both the text of the baraita here and the Tosephta.! Rebbi Jonah said, the Mishnah refers to a landlord and his tenant. The landlord may object to the tenant, the tenant may not object to the landlord. About that they heard before Rebbi Joḥanan, practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba100The interpretation of R. Joḥanan is more lenient than what would follow from the logical argument of (the much later) R. Jonah. It follows that on the same subject, R. Joḥanan is both restrictive and lenient.. Rebbi Jonah said, Zeïra and Rebbi Immi in the name of Rebbi Joḥanan: Practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba. Rebbi Immi said, the house of Rebbi Yannai instructed that practice follows Rebbi Simeon ben Eleazar in the name of Rebbi Aqiba.
רִבִּי בּוּן בַּר חִייָא בְּעָא קוֹמֵי רִבִּי זְעִירָא מַה בָּא רִבִּי יְהוּדָה לְהוֹסִיף עַל דִּבְרֵי רִבִּי עֲקִיבָה רַבּוֹ. אָמַר לוֹ לֹא כְּלוּם. Rebbi Abun bar Ḥiyya asked before Rebbi Zeїra: What does Rebbi Jehudah add to the words of his teacher Rebbi Aqiba? He said to him, nothing.
אָמַר רִבִּי לָֽעְזָר לְגָג מְבוּצָּר לַאֲוֵיר חָצֵר הִיא מַתְנִיתָא. מִכֵּיוָן שֶׁהֶעֱבִירָן דֶּרֶךְ חָצֵר לֹא נִטְבְּלוּ. תִּיפְתָּר אִי כְרִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה אִי כְרִבִּי בְּשֶׁהָיָה בְדַעְתּוֹ לַעֲשׂוֹתָן מוּקְצֶה וְנִמְלַךְ שֶׁלֹּא לַעֲשׂוֹתָן. Rebbi Eleazar said, the Mishnah deals with a roof surrounded by the airspace of the courtyard111Even if it is impossible to bring anything to the roof without crossing the courtyard.. Did [the produce] not become ṭevel when it was transported through the courtyard? Explain it either following Rebbi Yose ben Rebbi Jehudah or Rebbi112Halakhah 1, Notes 21 ff., when he wanted to cut them up for drying and then changed his mind not to cut.113This condition is needed only for Rebbi; for R. Yose ben R. Jehudah it suffices if he intends to store everything on the roof.
אָמַר רִבִּי אָבִין וְהוּא שֶׁהָיָה בְגָג אַרְבַּע עַל אַרְבַּע. מַה הַבַּיִת אֵינוֹ טוֹבֵל עַד שֶׁיְּהֵא בוֹ אַרְבַּע עַל אַרְבַּע אַף הַגָּג אֵינוֹ פוֹטֵר עַד שֶׁיְּהֵא בוֹ אַרְבַּע עַל אַרְבַּע. דְּתַנֵּי בַּיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמְזוּזָה. וּמִן הַמַּעֲקֶה. וּמִן הָעֵירוּב. וְאֵינוֹ טוֹבֵל לְמַעְשְׂרוֹת. וְאֵין עוֹשִׂין אוֹתוֹ חִיבּוּר לָעִיר. וְהַנּוֹדֵר מִן הַבַּיִת מוּתָּר לֵישֵׁב בּוֹ. וְאֵין נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת לִפְנֵי פִתְחוֹ. וְאֵין צָמִית בְּיוֹבֵל. וְאֵינוֹ מִטָּמֵא בִנְגָעִים. וְאֵין הַבְּעָלִים חוֹזְרִין עָלָיו מֵעוֹרְכֵי הַמִּלְחָמָה. Rebbi Abin said, only if the roof is at least four [cubits] square. Just as a house does not induce ṭevel unless it is at least four [cubits] square, so the roof does not exempt unless it is at least four [cubits] square, as it is stated114A similar baraita in Babli Sukkah 3a/b.: A house less than four [cubits] square is free from the obligations of mezuzah115Deut. 6:9, 11:20. and the parapet116Deut. 22:8., from the obligation of eruv117If a courtyard belongs to a single owner except that a hut enclosing an area less that four cubits square belongs to another person, that courtyard may be used on the Sabbath by the majority owner without an eruv (cf. Demay 1, Notes 192–193)., does not induce ṭevel, is not counted as a connection to a town118On the Sabbath, one may not go outside one’s town more than 2000 cubits (cf. Peah 8, Note 56). Any house which is within 70 cubits of a house of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house.; he who makes a vow not to be in a house may sit there; one does not give it four cubits before its entrance door119In a courtyard belonging to several owners, the four cubits in front of the entrance of each house are the private domain of this house, to be used to load and unload. This does not apply to a small hut.; it does not remain with the buyer in the Jubilee120Lev. 25:30.; it cannot become impure by scale disease121Lev. 14:34 ff., and its owner does not return from the army because of it122Deut. 20:5..
מַהוּ שֶׁיִּטְבְּלוּ לְבַעַל הַבּוּרְגָּנִין. מִן מַה דְּתַנֵּי בֵּית סֵפֶר וּבֵית תַּלמוּד טוֹבְלִין לְסֹפֵר וּלְמַשְׁנֶה. אֲבָל לֹא לָאֲחֵרִים. הָדָא אָֽמְרָה שֶׁהֵן טוֹבְלִין לְבַעַל הַבּוּרְגָּנִין. Do they124The watchtowers mentioned in Mishnah 7. induce ṭevel for the dweller in watch towers? From what it is stated125Tosephte 3:20: “One does not eat a snack in a synagogue or in a Talmud school if they also contain a dwelling; otherwise, one may eat a snack there.”: An elementary school and a Talmud school induce ṭevel for the elementary and the Mishnah teacher, but not for others. That means, they induce ṭevel for the dweller in watch towers.
רִבִּי אוֹמֵר אַרְבַּע אַמּוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע דַּפְנוֹת. רִבִּי שִׁמְעוֹן אוֹמֵר אַרְבַּע דַּפְנוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת. רִבִּי יְהוּדָה אוֹמֵר אַרְבַּע אַמּוֹת וְאַרְבַּע דַּפְנוֹת. וְכֵן הָיָה רִבִּי יוּדָה מְחַייֵב בִּמְזוּזָה. מִסְתַּבְּרָא רִבִּי יוּדָה יוֹדֵי לְאִילֵּין רַבָּנִין. אִילֵּין רַבָּנִין לֹא יוֹדוּן לְרִבִּי יוּדָה. אַף עַל פִּי שֶׁיֵּשׁ שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דַּפְנוֹת שֶׁהוּא פָטוּר מִן הַמְזוּזָה וְאֵינוֹ טוֹבֵל לְמַעְשְׂרוֹת. 126This paragraph explains why R. Jehudah holds that a sukkah creates ṭevel; for him a sukkah must be a complete house since one is required to dwell in it. The paragraph is also in Sukkah 1:1, fol. 52a; Rebbi’s standpoint is quoted Babli Sukkah 3b. Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits127He requires that a sukkah be a complete dwelling; quoted in Babli Sukkah 3b, Yoma 10a.. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis128He does not agree but he requires everything any other authority requires., but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes129Since it must be temporary..