Daf 2

1) (In order to carry in an alleyway that's fully open to the street on its fourth side, you need to place a Lechi (a vertical pole on the side of the opening) or a Korah (a crossbeam that goes across the fourth side).) If you're making an alleyway permitted through a Korah; if it's above twenty Amos from the ground, you need to lower it. If the width of its open fourth side is more than ten Amos, you should reduce the width. R' Yehuda holds that it's not necessary. There is a Braisa that compares the crossbeam according to the Rabanan to the door of the Heichel (in the Mikdash). Rav assumes that the Braisa compares it, since it's their reason for needing it within twenty. In order to have the form of a proper doorway, it needs to resemble the door of the Heichel. Therefore, he assumes that R' Yehuda, who holds a bigger amount, holds that we compare it to the doorway of the Ulam (that was forty Amos high and twenty Amos wide). However, this idea was disproved by the Braisa that R' Yehuda allows it even if it's forty or fifty Amos high. [Tosfos explains the disparity of the two amounts: like people say, forty or fifty Amos or even more.] Rather, we must say, according to this assumption that the Rabanan learn it from the doorway of the Heichel, R' Yehuda learns it from the doorways of kings.

2) According to Rav who learns that R' Yehuda basis his Koreh on the Ullam's doorway, it should be permitted until it's twenty Amos wide like the Ullam. [Tosfos asks: the Gemara later holds that R' Yehuda wouldn't permit if it's wider than thirteen and a third Amos wide, so how can we say that it's based on the Ullam's door.]

3) This, according to Rav, that the Rabanan learn their Shiur from the doorway in the Heichel, the reason that the alleyways don't need doors like the Heichel is because the Heichel's doors weren't put in (to make it more surrounded), but only for privacy. Although the Heichel had a Tzuras Hapesach, (i.e., two Lechis, side posts, with a Korah, a lintel), and still it wasn't more than ten Amos wide, and the Mishna says that you may have the alleyway wider than ten if you have a Tzuras Hapesach; this is Rav being consistent to his opinion that has the Mishna's text read "if it's over ten Amos wide, even with a Tzuras Hapesach, you need to reduce the width."

Daf 3

4) Although the Heichel had an Amlasra (wondrous decorations, as we'll explain later), and it was only twenty Amos, we must say that Rav held that an Amlasra will not help a Korah that's above twenty Amos. Although we have a Braisa that says it helps, we must say that it's a Tannaic argument if it helps. (After all, the Braisa that says it's like the Heichel will argue.)

5) R' Nachman b. Yitzchok argues and says that there is no Tannaic argument here. Everyone agrees that the reason for a Koreh is to recognize that it's a different area, and people's eyes don't catch things above twenty Amos. The Braisa that says it's like the Heichel is just giving a sign to remember it, that it's twenty Amos high just like the Heichel. According to Rabbah, this is the same reason why Schach needs to be within twenty Amos, since you need a Sukka "in order for you to know," and you won't realize the Sukka if the Schach's above twenty. This is true even though you're sitting there, and the Sukka is wider, although I might think you'll notice it more than a Koreh that people just pass by and is thinner, so we taught that it's also only Kosher if it's not above twenty.

6) The 'Amalsra' that permits a Korah even it's above twenty; R' Chama says it's like if there's bird nests up there. Since it's wondrous, people will notice it above twenty. However, he wouldn't allow with ceder logs sticking out. Since it's not such a wondrous sight like the nests, so people won't notice it. However, the people from Eretz Yisrael say that even the ceder logs are Chashiv, important; so, there will be rumors that they're there, and people will know to notice them.

7) If part of the Koreh is above twenty, and the other part is below twenty, and if you have part of the Schach above twenty, and part below twenty; Rabbah says that the Koreh is Kosher and the Schach is Pasul. Rava from Prazkin explains; since the public walks through the alleyway, if the part below twenty breaks away and it's now completely above twenty, someone will realize it. However, Sukkos are generally private huts, and if the bottom Schach falls down, the single person may not realize that the Schach is completely above twenty. Raveina explains: the need for a Korah in an alleyway is rabbinic, so we can be lenient. However, the Sukka is obligated by the Torah, so we're more stringent.

8) R' Ada b. Masna taught that Rabbah permitted by Sukka and forbade by the Koreh. Rava from Prazkin explains; since the public walks through the alleyway, if the part below twenty breaks away and it's now completely above twenty, nobody will do anything about it. After all, we say a parable that "a pot that belongs to partners never get hot or cold" (since everyone relies on the other to do the job). However, Sukkos are generally private huts, and if the bottom Schach falls down, the single person will fix it. Raveina explains: the need for a Korah in an alleyway is rabbinic, so we need to be strict in order to give it stature (so people should hold it to be serious). However, the Sukka is Torah obligated, so people hold it to be serious as is, so we don't need to add any stringency, so we can be lenient.

9) Rabbah b. Ullah says that they're both Pasul. Rava says that they're both Kosher since we learn that the airspace of the alleyway, or of the Sukka, can't be above twenty. A proof to that, the Braisa says it's like the Heichel, and the Heichel has an airspace of twenty Amos.

10) Abaya says that an Amah could be five or six Tefachim, and you measure the more stringent amount. Therefore, when we deal with the Shiur of ten Amos to be a doorway for an alleyway [Tosfos: or regarding Klayim (that you can plant grain on one side of a Mechitza and vines on the other side, as long as the opening between them is not more then ten Amos], and we say that an opening more than ten Amos is considered as a break in the Mechitza, as opposed to a proper opening; and we measure with Amos that are five Tefachim big. The same with the hight of a crossbeam and the height of the Sukka, that it can't be over twenty Amos, we measure with five-Tefachim Amos. By a Sukka, we allow to have four Amos of Schach Pasul before the Kosher Schach begins since we view it as a Dofen Akuma, a bent extention of the wall; those four Amos are measured with five-Tefachim Amos. Also, R' Shimon holds that you need four Amos between rows of vines to get the status of a vineyard that you need to plant grains four Amos away; we measure the four Amos in between the rows of vines with five-Tefachim Amos. [Tosfos adds: even the Rabanan who say that it has a status of a vineyard without the space between each row, since we just ignore the middle row, would agree that it's not a vineyard if the remaining vines don't resemble a vineyard (i.e., three vines in one row, and two vines in the other), they would agree that those four Amos that we ignore the middle row are measured with five-Tefachim Amos.]

However, when it's stringent, we measure with a six-Tefachim Amos. Like, when you measure the sixteen Amos that you need to have an empty space in middle of a vineyard to plant grain there, or the twelve Amos you need between a vineyard and a wall, the four Amos needed for the length of an alleyway (to Abaya), and the four Amos needed for length of a Sukka (according to Rebbi); you need them to be the bigger Amos that are six-Tefachim big.

11) Rava held that Amos are always six Tefachim, but you need to have them exact when it's stringent, and you need them to be a little extra wide when it's stringent. The Gemara concludes that Abaya must say that it's a Tannaic argument whether he's right, or Rava is right. However, Rava can explain that both opinions agree to him, it's just that the Amah of the Mizbeach's base and the Mizbeach's 'Soveiv' are five-Tefachim Amos.

Daf 4

12) Shiurim are Halacha L'Moshe Misinai. However the rabbis made an Asmachta for them from the Pasuk that praises Eretz Yisrael for the seven species of produce. 'Wheat' hints to the Shiur that someone who is wearing clothing when entering a house with a Nega will become Tamai. After all, he's Tamai right away, and so are the clothes he's carrying. However, the clothes he's wearing doesn't become Tamai until he stays ther the amount of time that someone can eat a half of loaf of wheat bread (that's eaten faster than barley bread) while he's leaning (which takes longer) and eating with a dip (which helps him eat it faster). 'Barley' hints to the size of a human bone that makes you Tamai when you touch it or carry it, but not if you're in a same tent as it. 'Grapes' hints to the Revious of wine that will make a Nazir get lashes if he drinks it [Tosfos asks: all the other cases refer to measuring Issurim with this fruit, and here, we're measuring the fruit with a different Shiur. Rather, Tosfos explains: it refers to eating the young vines and vine-leaves according to the opinion that its Shiur is a Revious, and you need to eat enough that will displace enough wine that equals a Revious, which is an egg and a half's worth of displaced wine, which is more than and egg and a half's worth of displaced water. Thus, if it displaces enough wine to fill a cup that holds the amount that an egg and a half displaces water (which is one that's dimensions are two fingers by two fingers, and two fingers and three fifths high, you're not Chayiv.] 'Fig' hints to the Shiur someone's Chayiv for carrying out food on Shabbos, which is a dried fig. "Pomegranates' hints to the Shiur of a hole to make a household utensil not susceptible to Tumah [Tosfos points out that this refers to a wooden utensil, but the Shiur for an earthenware utensil is a Kazayis, unless you explicitly designated it for pomegranates. Tosfos also points out that we measure with only one pomegranate. Although it says in one place that it's three pomegranates, that's only that you need it wide enough that three pomegranates can roll out of it, one pomegranate at a time (and they shouldn't block each other from coming out). Alternatively, they need to be middle sized pomegranates that grow three in a group. Not the big ones that only grow two in a group, or small ones that grow four or five in a group.] 'Olive' hints to a lot of Shiurim that are a Kazayis. 'Honey' hints to the Shiur someone needs to eat to be Chayiv for eating on Yom Kippur, which is a large dried date.

13) It's a Halacha L'Moshe M'sinai that you can't have a Chatzitza when you Toivel. However, that's only when it covers most of the body's area and the person cares that it shouldn't be there [Rashi: this only refers to the hair. However, Tosfos asks: since the Gemara says that the mother who is going through Geirus is a Chatzitza to her fetus, and we don't say that the fetus is Toiveled, although he doesn't care that the mother is in the way, since it's only good if the Chatzitza covers most of the body, but not all of the body. This proves that it's not a Chatzitza if it covers most of the body, and not only the hairs. Also, we see that blood on a butchers clothing is not a Chatzitza even if it's on the main part of the utensil. Rather, Tosfos says it refers to the whole body]. However, if it's only on part of the body, although you care that it shouldn't be there, or if you don't care, although it's on most of the body, it's not a Chatzitza from the Torah, but it's a rabbinical Chatzitza, since they decreed if it has one variable to make it a Chatzitza because you might end up Toiveling with both variables. However, it's not even rabbinically a Chatzitza if he doesn't care about it and is only on part of the body, and they didn't decree to forbid when there are no variables of a Chatzitza, for you might come to Toivel with one variable, since one variable is only rabbinically a Chatzitza, and we don't make decrees in order to safeguard rabbinical prohibitions.

14) Mechitzos are also a Halacha L'moshe M'sinai. According to R' Yehuda who holds that the Aron Hakodesh was measured with a five-Tefachim Amah, so, an Amah and a half tall would only be seven and a half Tefachim, and a Tefach cover would make it eight and a half tall, so it can't extrapolate a ten Tefachim Mechitza from it, we learn the ten Tefachim of a Mechitza from the Halacha L'Moshe M'sinai. However, R' Meir held that we measure it with a six-Tefachim Amah, and the Amah and a half was nine Tefachim, and the Tefach cover made it ten Tefachim high, and that served as a Mechitza to the Shechina, who was on top of the Aron, and he wouldn't descend on the Earth proper, so we can extrapolate that all Mechitzos are ten Tefachim from there. Therefore, we need to say that the Halacha L'moshe M'sinai of Mechitzos is only needed for Gud (we view the surface of a Mechitza to extend upwards, or downwards) Lavud (any gap of less than three Tefachim is considered as if there is no gap at all), and Dofen Akuma (as we explained earlier.)

15) If the Koreh is above twenty, and you want to lift the ground to make it lower; R' Yosef says that you only need to lift the ground for the width of a Tefach. Abaya says that you need to make it four Tefachim wide. There are many explanations to the reason for their argument. Perhaps they argue whether it's permitted to carry directly under the Korah (i.e., we view the Koreh as a Mechitza, and as if the surface extends down to form a Mechitza. R' Yosef says that we view the outer surface as if it extends down, and the space under the Korah is within the Mechitza. Therefore, you don't need more than the area under the Mechitza, which is a Tefach, to be within twenty. However, Abaya held that it's as if the inner surface extends down and makes the Mechitza. Therefore, the area under the Koreh is not in the Mechitza. Therefore, you need to raise the area that's before the Koreh, and once it's not a set amount like under the Koreh, you need to have an important amount, which is four Tefachim.)

Alternatively, everyone holds that you can carry directly under the Koreh, and they argue whether a Koreh works because it makes a distinction (and you only need the distinction for the people directly under the Koreh) or it's because it makes a Mechitza (and he holds, even if we view the outer surface as if it extends down, a Mechitza needs to be for four Tefachim, so you need to extend the raised area to four Tefachim). [Tosfos points out: although we didn't need four Tefachim because of this in the first answer where everyone holds it to be a Mechitza; since that answer held that, since the Mechitza is for the whole alleyway, you have a roper Shiur for the Mechitzos, and all you need to do is to make a proper Mechitza through the Koreh (i.e. that it's not above twenty from the floor underneath it.]

Alternatively, They both agree that a Koreh is a distinction, but they argue whether it's enough to have the amount of area that needs the distinction is the same as above, (and just like you need a Tefach Koreh, you only need it for a Tefach area on the ground), or not.

Alternatively, everyone agrees that, theoretically, you only need a Tefach on the ground like on top, and they argue whether we're afraid that, if it's only a Tefach, it will eventually become less than that after it's been trampled on for a while, thus, you need to widen it to the next assumed amount, that's four Tefachim wide.

Daf 5

16) If the Koreh was below ten Tefachim from the ground and you want to dig the beginning of the alleyway in order to have the Koreh ten Tefachim above this ground; R' Yosef says that you need to make it four Tefachim wide. Abaya says that you need four Amos. They argue what's the smallest length of an alleyway. [Rashi explains: this is different than the first case where you have proper walls for the alleyway; but here you're digging to have a proper wall, you need to dig for the amount that it would make an alleyway.] However, Abaya only holds this way at the beginning of an alleyway. However, if you already have an alleyway, and one of the side walls gets a break in it that's more than three Tefachim wide, as long as the wall from the opening until the break is four Tefachim wide, it's Kosher [Rashi says: since it was once a functioning alleyway, if the wall isn't four Tefachim, you need to fix it to be four Tefachim wide. However, Tosfos says that the Heter is once it had the status of an alleyway, it doesn't lose that status when it has a four Tefachim wall. However, once it loses its status of being an alleyway, it's considered the beginning of an alleyway, and you need a wall that's at least four Amos long. This is also the implication of the Gemara "if it still has four Tefachim."]

17) R' Yosef agrees that a Lechi doesn't get big enough to lose its status of being a Lechi to become a wall of the alleyway unless it's four Amos wide [Tosfos adds: you also can't split an alleyway into two separate alleys when placing a board down between them unless it stretches four Amos to the length of the alleyway.]

18) The Gemara asks: according to R' Yosef who says that the smallest alleyway is four Tefachim long, and you also need two courtyards open to it; how can you have two doorways in that alleyway open to courtyards? After all, you need a doorway to be four Tefachim wide. [Tosfos says: although you need the length to be a little more than four Tefachim, since the alleyway's opening needs to be four Tefachim wide, or else you don't need a Lechi, and the length of the alleyway needs to be longer than its width, but that little extra is not even enough to place the doorposts.] You can't say that you can have the doors lined on the back wall, since, then, the back wall will be much longer than the side walls, and you can only permit with a Lechi if the length of the alleyway is larger than the width. Rather, we need to say that the doors were made diagonal. [Rashi: it starts after a Tefach from the alleyway's opening on the side wall, and ends a Tefach into the back wall. Tosfos says that the diagonal of a triangle that's three Tefachim by one Tefach is not yet four Tefachim. Rather, you have to make the diagonal larger to get a four Tefachim doorway.]

19) If a Lechi sticks out for four Amos or more, it has a status of a wall, and can't be used as a Lechi. [Rashi says: this is only if you didn't specifically placed it there to be a Lechi, but it just happened to be there. Tosfos explains: after all, since you placed it there to permit the alleyway, it shouldn't be worse since it closes up the alleyway's opening more. However, this is only when placed to the width of the alleyway, but if the Lechi is placed to the length, it's Pasul even if it was placed there to permit, since you don't have this reason that it closes up the opening more. This Halacha is even according to the opinion that a Lechi is a Mechitza, still it needs to have somewhat of a distinction to people that there's something special placed by this alleyway. However, if you placed it specifically for a Lechi, it makes people talk about it and it will make a distinction.]

If so, if it's four Amos wide, you need another Lechi to permit the alleyway. So, to make sure that the new Lechi doesn't just look like an extention of this wall, you need to place it on the other side of the opening, or even if you place it next to that wall, you need to make it taller, or shorter, thicker or thinner than the wall.

20) R' Huna b. R' Yehoshua says that a four Amos Lechi is only Pasul if the alleyway is wide eight Amos. However if it's less than that, the alleyway is permitted since it has more wall to cover the opening than it has open space. We learn this from a Kal V'chomer; if a Lechi doesn't help by a courtyard, still, it's permitted when it has more wall than opening, of course an alleyway that's permitted with a Lechi should be permitted if it's walled more. (This is R' Huna b. R' Yehoshua being consistent to his opinion and holds that a break in an alleyway is only Pasul if it's more than ten Amos wide just like a courtyard. However, this Kal V'chomer doesn't work to those who hold that the break is Pasul if it's four Tefachim wide, since a courtyard is permitted until it has a ten Amos break, so, according to that, an alleyway is not necessarily more lenient than a courtyard.)

21) [Although the courtyard needs a four Tefachim board instead of a Lechi, and the assumption is that it's permitted even if the board is more than four Amos, so it's more lenient than an alleyway in that aspect; Rashi answers: we must say against that assumption, that they didn't allow the courtyard's boards to be four Amos either. Ri answers: even if we say that we allow these boards to be more than four Amos, that's because this is only a problem by a Lechi, which is more of a distinction, than these boards, which is more of a Mechitza. Therefore, it's logical that it shouldn't be Pasul if it's longer and more of a Mechitza. Therefore, it's only an outcome that we're more stringent by a courtyard than an alleyway that we don't allow a Lechi to be more than four Amos. However, we can't say that logic by having more wall than open space, since that's an actual wall, which we allow by all four walls of a Mechitza, (and not like a Lechi or boards that we only allow on the fourth wall).]

22) R' Ashi says that it's permitted even by an eight Amos wide alleyway [Tosfos explains: even according to those who hold that if it's half closed and half open, it's not a good Mechitza. (However, we Paskin that it's a good Mechitza).] After all, perhaps the Lechi is the smallest amount more than four Amos and you have more wall than opening. Perhaps it's the smallest amount smaller than four Amos and it's a Lechi less than four Amos. The only way it would be prohibited if it's exactly four Amos. Therefore, we can say it's a Safeik Drabanan and we can be lenient. [Tosfos explains: even if you say things that are orchestrated by man can be exact, like we Paskin that a Mechitza that's exactly half wall (and half open) is a good Mechitza; but he can only be exact if he takes pains to do so, and the rabbis didn't require him to take such pains to check it out.

Alternatively, R' Shmaya explains; we can't measure things so exact. Although we say that a half Mechitza is Kosher, that's only because it's like a Sfeik Sfeika. Perhaps it's a little more than half and is Kosher, and even if it's not more, perhaps it's exact and it's still Kosher. The same can be said here, that most of the possibilities are Kosher. Perhaps it's a little more than four, or a little less, and it's only not Kosher if it's exactly four. Even though this should be enough to permit a Safeik Torah, the reason we say here that we only allow it since it's a Safeik Drabanan; since we need to be in doubt that maybe the opening is a little more than eight Amos so that, even if the Lechi is a little more than four Amos, it might not be more than the opening.]

Daf 6

23) If you have an alleyway that has a break in one of its side walls that's at least four Tefachim wide; if the public walks through it as a shortcut by going in the alleyway's opening and out the break, then it has the status of a "bent alleyway" (that it's open on one side to a street, and when it gets to the back of the alleyway, it bends to the side and the alley continues until it's open on the other side to another street (that's perpendicular to the first street). Rav holds that it's considered like an alleyway that's straight and open on both sides, which you need a Lechi on one side and a Tzuras Hapesach on the other side. So, here too, you should have a Tzuras Hapesach at the bent part of the alleyway [Tosfos: that's visible to both parts of the alleyway], and a Lechi by both openings. However, Shmuel holds that it has the status of a closed alleyway (i.e., open on one side and completely closed to the street on its back wall). Therefore, you only need a Lechi by both openings (and some say that you also need one at the bent part too).

24) If the public doesn't walk through [Rashi: since it has holes or it's a dirty area], R' Chanen b. Rava quotes Rav that the break doesn't ruin the alleyway until it's ten Amos, and R' Huna says that it ruins it if it's four Tefachim. [Tosfos points out: they're also different that, if it's exactly ten Amos according to Rav, it's Kosher. If it's exactly four Tefachim to R' Huna, it's not Kosher. However, this is only when the second opening is on a different side than the first; but if they're on the same side, like an alleyway with a fifteen Amah opening, that we'll say that you place a three Amos board two Amos away from the wall, it's like a "closed alley." Although there is an extra two Amos opening next to the ten Amos opening, it doesn't ruin it, as we'll say; since it doesn't save him from taking extra steps, people won't stop using the big opening in order to use a smaller one.]

25) However, if the break still has some of the wall intact, although it's not ten Tefachim tall and is not a Mechitza (but it makes it difficult to pass through), everyone agrees that it doesn't ruin the alleyway unless it's ten Amos wide.

26) Everyone agrees that a break at the corner is four Tefachim since someone doesn't make a proper opening by a corner. [Tosfos explains: this is only if there are no Tzuras Hapesach, but if it has a Tzuras Hapesach, it would be considered a proper opening. This is like we said to R' Yosef (who holds that an alleyway may have the length of only four Tefachim), you'll make the doors to the courtyards on a diagonal.]

27) R' Yehuda says that you can make an Eiruv in a Reshus Harabim between two houses on opposite sides of the street, ([Tosfos says the text should be between two courtyards, since we don't permit an alleyway with a Lechi and Koreh without two courtyards opening to it]), by placing a Lechi, or Koreh, on each side of the houses. [Tosfos explains: although a Reshus Harabim is sixteen Amos wide, and R' Yehuda doesn't allow a opening of even an alleyway to be more than a thirteen and a third Amos; we must say that they were not exact writing that it's a Reshus Harabim, but it means an alleyway that's open on both ends. Alternatively, if you have a stretch of a Reshus Harabim that's thirteen and a third Amos wide, but it's a continuation of a street that's sixteen Amos wide (on both of its sides), and the public travels through; the stretch has the status of a Reshus Harabim despite not being sixteen Amos wide at that point.]

The Chachumim say that you can't make an Eiruv in a Reshus Harabim in that way. R' Yochanan explains: to permit it, they need to put up doors that's locked at night. [Tosfos explains: although we say the Chachumim don't hold that the traffic of people passing within the Mechitza breaks the Mechitza, and they don't require the traffic to be detoured around a Pasei Beiros, (i.e., making Mechitzos at the corners surrounding a wellspring, that we allow even if there is a lot of space in between the corner Mechitzos); that's because it has four Mechitzos (despite having them only at the corners). However, he agrees that if the area only has two Mechitzos, like by a street, that the traffic breaks the Mechitzos.]

28) [Rashi says that a Reshus Harabim is sixteen Amos wide and have six hundred thousand people travel on it, similar to the streets when the Jews were in the desert. (Although there were much more people in the desert, since they had many women and children and Eiruv Rav that wasn't in the count; still, we can only count those that were reported explicitly in the Torah.) The Gemara says that the area under the wagons have the status of a Reshus Harabim despite that six hundred thousand people don't travel under the wagons; still, they're on a street where these people travel.]

29) The Tanna Kama says that, in order to permit carrying in an alleyway that's open on both sides (Mavoy Mifulash), you need a Lechi or Koreh on one side, and a Tzuras Hapesach on the second side. Chananya says: Bies Shammai requires two doors, one on each side, and they need to be closed after someone goes in or out. Beis Hillel holds that you need a Lechi or Koreh on one side, and a door on the second side. Rav Paskins like the Tanna Kama and Shmuel Paskins like Chananya. (R' Huna quotes Rav that the Halacha is like the Tanna Kama, but we shouldn't practically Paskin that way, but R' Asa b. Ahava quotes Rav that we should practically Paskin that way.)

30) According to Chananya according to Beis Hillel; many Amoraim held that you don't need to have the door closed. There is a possibility that Shmuel needs it to be mostly closed. R' Nachman says that it doesn't need to be closed, but it needs to have the ability to close. Therefore, if the door is stuck in dirt, you need to remove the dirt in order to make it fit to close.

31) We Paskin like Beis Hillel after the Bas Kol said that the Halacha is like them. However, R' Yehoshua doesn't hold that it's binding, since he holds that you can't listen to a Bas Kol when it tells you Halacha, since the "Torah is not in Heaven." [Tosfos asks: we didn't Paskin like the Bas Kol that said that the Halacha is always like R' Eliezer? Tosfos answers:we only listen to the Bas Kol by Beis Hillel since they were the majority. The Bas Kol was only needed so people can't claim to Paskin like Beis Shammai because they were sharper. Alternatively, we only don't listen to the Bas Kol of R' Eliezer since it was only said for his honor. However, R' Yehoshua, although he only said his opinion by the Bas Kol of R' Eliiezer, our Gemara assumes that he'll hold the same way by the Bas Kol of Beis Hillel and never listen to a Bas Kol since his source is from "it's not in Heaven."]

Daf 7

32) If there is an argument between two Tannaim or Amoraim, you may do like either, but you need to be consistent and Paskin always like one of them in all cases of their arguments, as long as the Halacha of all those arguments are dependent on each other. (Like the opinion that allows a lesser loss to a human skull or spine in order that they don't make other things Tamai in a tent, will hold that it would also take that little amount missing to make an animal Treifa, and vice versa.) Therefore, if you do leniently by both cases, then you're wicked (since you're doing a sin no matter what). If you do stringently by both cases, then you're a fool walking in the dark. However, if you're not sure who said what, and you don't know the opinion of the one you want to Paskin like, you may be stringent by both cases.

33) However, if the arguments of the two rabbis are not dependent on each other, you can be stringent in both cases. Therefore, it's not a problem for someone to be stringent to place a door in a bent alleyway, although it's not necessary to both Rav and Shmuel (according to those who say that Rav says to practically Paskin like the Tanna Kama). After all, Rav held like the Tanna Kama that a Tzuras Hapesach is enough, and you don't need a door, and Shmuel holds that a bent alleyway has the status of a closed alleyway and you'll only need a Lechi.

34) This argument between the Tanna Kama and Chananya is only if both sides of the alleyway is open to a Reshus Harabim. However, if one is open to a Karmulos, and, of course, if both are open to a Karmulos, everyone agrees that you only need a Tzuras Hapesach.

35) According to the Gemara's conclusion, [according to Rashi], R' Yehuda was quoting Rav when he said: an alleyway that's back was open to a "back-of-houses" area [that doesn't have anyone using it as a living area] and that was wider than the alleyway (and is also has a opening in that's area's back wall). Despite having the alleyway completely open to the "back-of-houses" area, it doesn't need anymore than a Lechi on the side open to the street. However, if it was open to a courtyard (that has people living there), the alleyway is forbidden (unless it makes an Eiruv with the courtyard), since it's completely open to a place that it's forbidden to carry to. Although you might say that the alleyway has a Lechi between it and the "back-of-houses" area, since outside it, you have protruding walls (i.e., the ones that the "back-of-houses" area has, since it's wider, there must be some wall that connects the sides to the opening to the alleyway); however, Rav holds that a Lechi that can only be seen from the outside, but the inner walls are flushed, is not a Mechitza.

[However, R' Tam explains: this "back-of-houses" area is considered as if it has people living there. After all, we see that ruins are considered to have people living there, so this 'back-of-houses" area shouldn't be any worse. Although there is a Gemara that says that it doesn't have people living there, that's only if it's larger than a Beis Sasayim (Seventy Amos squared) that the rabbis forbade to carry there, (then people don't use the area during Shabbos). Therefore, if it's open to a "back-of-houses" area, or courtyard, it's forbidden without an Eiruv since it's open up to it, and we don't say that the Lechi that's only seen from the outside is a good Lechi. However, if you made an Eiruv, it's permitted, and we don't say that the alleyway is open on both sides since the back wall of the "back-of-houses" area is open. However, this is only if it's open to the middle of the "back-of-houses" area since it doesn't look like it's an alleyway that's open on both sides since, when entering the 'back-of-houses" area, you can turn to either direction. However, if it's open to the "back-of-houses' area's side, then it's forbidden even with an Eiruv. After all, it has two problems. First, one wall of the alleyway actually extends to the opening in the back wall of the "back-of-houses" area. Even the second wall, even though it doesn't extend all the way to the opening on the back wall, but since the wall opposite it is completely open, and there is no Mechitza that separates it from there, since the outside Lechi doesn't work for it. So we consider like it's a Mavoy Mefulish (and alleyway open on both sides).]

Daf 8

36) R' Yosef says that it's only permitted if it's open to the middle of the back-of-houses area, but not to its side. Rabbah says that, even when it's open to the middle, it's only permitted if the opening on the back wall is not opposite the alleyway, but it's forbidden if it's exactly opposite the alleyway.

37) R' Mesharshia says: even when the opening is not opposite the alleyway, it's only permitted if it belongs to the public, however, if it belongs to a single owner it's forbidden since we're afraid that he might build up one side of the area until they're flushed to the alleyway and it will become an alleyway that's open to the side of the "back-of-houses" area.

38) Similarly, if you're using a garbage-heap as a Mechitza; if it's a private one, you can't rely on it since he might have it removed (and you'll still carry in the area since you were used to having it as a place surrounded by Mechitzos). However, if it's a public one, we don't need to worry that it would be removed.

39) You should also not use the sea as a Mechitza, since the sea might leave debris and shorten the Mechitza until it's less than ten, and we're afraid you'll still carry there.

40) If you wrap up a mat, you can't stand it up and use it as a Lechi since the wind will blow it over, unless you attach it with a peg.

41) If you have a series of alleyways that looks like a centipede (i.e. you have a big alleyway, with many small alleyways open to it from both sides), it has the status of a bent alleyway. [Tosfos explains: that the alleys on opposite sides can't be exactly opposite to each other, or else it would be an actual alleyway that's open on both sides, and not just a bent alleyway.] Rav would say it has the status of an alleyway that's open on both sides, and even though Shmuel holds that they have the status of a closed alleyway, we can't be lenient like him since Nahardai, the city of Shmuel, was stringent like Rav in this aspect (as we brought earlier). Therefore, we need each alleyway to have a Lechi in its opening to the street, and a Tzuras Hapesach to its opening to the larger alleyway.

42) If one side of the alleyway is longer than the other; R' Kahana (Rav's Rebbi) says that; if one side is four Amos longer than the second side, then you need to place the Koreh straight across from the shorter side. However, if it's less than four Amos, you may place the Koreh at an angle. After all, he holds the Korah works as a Mechitza, and we can view the surface of the Koreh extending downwards to make a Mechitza even at an angle. [Tosfos explains: either he holds that it's a Mechitza from the Torah, so the area between the length of the two walls can be considered as surrounded by Mechitzos. Alternatively, even if it's not a Torah Mechitza and is not a true Reshus Hayachid, but it's not a true Reshus Harabim either since the public doesn't walk in that area (since they're blocked off from the longer side). Therefore the Rabanan didn't decree that it should be prohibited since it becomes Batul to the alleyway.] R' Kahana added: this is only if the angle isn't more than ten Amos wide. However, if it is, you need to place the Korah straight across from the shorter side.

43) Rava says: in all cases, you need to place the Koreh straight across from the shorter side. Since he holds that a Koreh is to make a distinction, and he holds this distinction is for the people in the street, and since they're using the area beyond the shorter wall, they'll confuse that area as being a Reshus Harabim and they'll think that you can carry in a Reshus Harabim.

44) Rav, R' Chiya and R' Yochanan allows carrying under a Koreh. Shmuel, R' Shimon b. Rebbi and Reish Lakish forbid carrying there. Either they argue whether the Koreh is a distinction, and you have a distinction to the area under the Koreh, or if it's a Mechitza, and we say that the inner surface is what extends downwards to make the Mechitza. Alternatively, they both hold it's a distinction, but the ones who forbid holds that it's a distinction for people in the alleyway, and the ones who permit hold that it's for the people in the street, and they can see that they're carrying under the Koreh. Alternatively, everyone agrees a Koreh is a Mechitza, and they argue whether the outer, or inner, surface extends down to form the Mechitza.

45) R' Chisda says that everyone agrees that you can't carry between the Lechis, [Tosfos: since they could be the smallest amount wide, you have a bigger worry that you'll forget about it and carry out.]

46) If you have two pegs sticking out of an alleyway, and you place the Koreh on top of it, and the back of the Koreh is touching the outside of the alley's walls; R' Chisda says that it's Kosher according to those who say that the inner surface extends down (since this Halachic wall descends right by the opening of the alley). However, according to the opinion that the outer surface extends down, it's not Kosher since this Halachic wall is a Tefach away from the alley. [Rashi explains: we only say Lavud by a real wall, but not by a Halachic wall that's formed by extending down the surface of a Koreh.]

47) Rava says that everyone forbids it since you need the Koreh to be on top of an alleyway, and not on its side.

48) If a Korah extends from one wall, but did not reach the second wall, or it's suspended between the two walls, but doesn't touch either wall; if they're within three Tefachim of the wall(s), it's permitted. If not, it's forbidden.

Daf 9

48a) Also, if you have pegs sticking out of the walls of the alleyway on a diagonal (towards the inside of the alley) and you place the Koreh on the pegs: if the Koreh is not three Tefachim above the walls, and it's not three Tefachim away from the sides of the walls, we can permit the Koreh since we can say that we view the Koreh as if it descends down to the wall's level, and then we'll say it's attached to the walls through Lavud. R' Shimon b. Gamliel allows if it's not four Tefachim away from the walls, since he holds that Lavud is within four Tefachim. [Tosfos explains: although we usually view Tefach-wide items as if they descend even if they're more than three Tefachim above, so it should be permitted no matter how much higher it is from the walls as long as it's within twenty Tefachim from the ground; since a Koreh needs to be a distinction, and if it's three Tefachim above the walls, it won't be a distinction for the alleyway if it's too far away from the top of its walls. Thus we always require a Koreh to be directly above the alley, not in front of it, and not too much above it.]

49) R' Yochanan allows carring under a Koreh. Abaya says that he agrees that it's forbidden to carry between the Lechis even if it's an area less than four Tefachim wide, and we don't say that such an area has the status of a Makom Puter unless it's three Tefachim above the ground. Rava permits if the area is not four Tefachim wide as long as it doesn't open to a Karmulas (but to a Reshus Harabim). If it's open to a Karmulas, it just combines to the the rest of the Karmulas to make it into one big Karmulas that's more than four Tefachim wide.

50) Thus, if you have an alley that a good part of its length is lined with Lechis, and they're within four Tefachim from each other, R' Shimon b. Gamliel, who says that you have Lavud if it's less than four Tefachim, will hold that they're all considered to be one large Lechi and you can only carry within the innermost Lechi (since the rest is forbidden since it's between the Lechis, according to Abaya, in all cases, and according to Rava, only if it's open to a Karmulas). The Chachumim, (who hold that Lavud is three Tefachim), hold that they're not attach and you can carry up to the inside of the most outer Lechi, according to Abaya in all places, and according to Rava, only if it's open to a Karmulas [Tosfos: or that Lechi is four Tefachim thick.] Also, if the line of Lechis stretch for four Amos, according to R' Shimon b. Gamliel, it's forbidden since it loses the status of being a Lechi when it's four Amos. However, since the Rabanan only hold that the outer Lechi is by itself, it's permitted since it's not four Amos long.

51) If the Lechi is only seen from the inside, and not from the outside (i.e., although it sticks out to cover the alley's opening, it only looks like an extention of the alley's wall's thickness from the outside), everyone agrees it's a good Lechi. However, if you can only see it from the outside and not from the inside (like when it protrudes from the wall away from the alley's opening), R' Shimon b. Rebbi holds it's not a good Lechi, and R' Chiya holds it to be a good Lechi. Therefore, if you have a larger courtyard open to a smaller courtyard, since it's wider, there must be some wall that connects the sides of the bigger courtyard to the opening of the smaller courtyard); according to R' Shimon b. Rebbi, the big courtyard is permitted and the smaller one is forbidden. However, R' Chiya permits both, since the fourth wall of the bigger courtyard can be used as Lechis for the smaller one since it's seen from the outside to be attached to the smaller courtyard. Although the Mishna forbids the smaller courtyard, that's only when the smaller courtyard's walls extends into the bigger courtyard, so the fourth wall doesn't extend to the smaller courtyard's opening. It must be that the small courtyard's wall is further away than three Tefachim from the bigger courtyard's side walls, or else we would say Lavud, and it's as if there is a wall connecting the opening to the side walls, and that Lavud wall is considered as a Lechi.

52) [Rashi holds that, if the thickness of an alley's wall gets thinner, and even though it's straight on the inside, but someone on the outside can tell that part of the wall is thinner, it's a good Lechi according to R' Chiya. Tosfos says that it's not a good Lechi since there is nothing of distinction by the alley's opening. A proof to that: when the walls of the small courtyard extends into the large courtyard, why don't we look at the extended walls as thinner walls protruding from a thicker wall (i.e., the big courtyard's fourth wall) and it should be a proper Lechi?

The Ritzva answers Rashi: we have a distinction that the small one's extended walls are not a part of the big one's fourth wall, like when the small walls gets thinner on top in one direction, and the big one's fourth wall's thickness gets thinner in a different direction.]

53) The Halacha is: a Lechi that's seen from the outside of the alley, but not from the inside, is a good Lechi.

Daf 10

54) If the width of the alleyway is more than ten Amos wide, the Rabanan say you need to reduce it. However, R' Yehuda says that you don't need to reduce it. How wide does it have to be before R' Yehuda requires to reduce it? R' Acha says that we can compare it to what he permits by Pasei Bieros (the corner boards around a well) that he allows it if there's only thirteen and a third Amos between boards. However, R' Yosef answered him; he only limits it to this amount by Pasei Bieros since he allows another leniency there, since they allow even though there is more empty space than walls. However, by an alleyway, where there is more walls than empty space, he could be more lenient and allow a bigger opening. Alternatively, on the contrary, he was only that lenient by Pasei Bieros since we invoked there one leniency (since it's necessary for the Olei Regalim), they allowed other leniencys too, but we wouldn't allow such a large opening for a regular alleyway.

55) If you have an alleyway that has a twenty Amos opening; there's a Tanna that says that you only need to put a reed in the middle to make two ten-Amos openings. However, the Halacha is not like him. Rather, you need to place a four Amos board in the middle and have the board run through the length of the alleyway. [Tosfos says: you would need a Tzuras Hapesach from the back of this board until the back of the alleyway according to Rav who says that a "bent alleyway" has the status of being open on both sides. Even according to Shmuel, he would require the Tzuras Hapesach if that empty space is more than ten Amos wide. However, the Ritzva says that a bent alleyway only needs a Tzuras Hapesach if its two openings are open to two separate streets since people will take a shortcut to get to the other street. However, in this case, where both openings are on the same side of the street, and people won't go into one just to go out the other, everyone holds it to be like a "closed alleyway."]

56) If the alleyway's opening is fifteen Amos wide; you need to take a three Amos board and distant it two Amos from the wall, and you'll be left with a ten Amos opening. [Tosfos says: you would need another Lechi for that opening, and you can't rely on this three Amos board as a Lechi, since a Lechi is not Kosher if it's more than three Tefachim away from the alley's side wall.] You don't need to worry that people will ignore the larger opening and only use the smaller one (and thus make the large opening lose the status of a proper opening, which would make it not be able to be permitted with a Lechi), since people don't ignore going through a larger opening to go into a smaller opening unless it's a shortcut, like if it's on a side wall coming from a different street, which is forbidden if there is no four Tefachim of wall left until the main opening.

57) You can't take two boards, an Amah and a half a piece, and place one next to the alleyway, leave two Amos of empty space, and then place the second board (leaveing a ten Amah opening), nor can you take three boards, an Amah each, and place one Amah next to the wall,have an Amah space, and another Amah board, another Amah space, and another Amah board (also leaving a ten Amah opening). After all, then the middle boards would be surrounded on both sides with space that are equal to it, or more than it; and we'll say that the two side spaces makes the middle board as if it's nothing.

58) However, you can take two boards, an Amah and a half a piece, and place a first one an Amah away from the wall, leave another Amah of space, and place the second board. However, they didn't suggest you to do it this way since it's more of a bother (and is much easier just to place a three Amah board two Amos away from the wall).

59) If there is a dead body underneath a toilet seat that, between the two sides of the seat and the hole in the middle, is a Tefach wide; R' Dimi says that it's an Ohel even if the hole in between is the same size as each side of the seat. [Tosfos says: we don't say that the space on both sides of each seat will cancel the seat (since the hole is equal to it), and the other side of it is endless space; since we only say that by Mechitzos and not by an Ohel. Ritzva answers: we only say that by space that's part of the Mechitza, (like the case earlier, where the space is by the alley's opening that we need to close off). However, just regular space that's outside the Mechitzos don't count. Like we say that, if there's a break in the alley's side wall, as long as a four Tefachim wall remains, it's Kosher if it's no bigger than a ten Amos break and we don't say that the ten Amos break, and the endless space on the other side, will cancel the four Tefachim wall. (However, perhaps that's different since it started as a regular alleyway before it broke, so it doesn't lose its status, but we may not allow such a wall if it was originally made with such a wide opening next to it.)] Ravin says that it's only an Ohel if each side of the seat is wider than the hole. However, they both agree that we don't say that we combine both sides of the seat to be more than the hole.

[Tosfos says: this is only if the dead is partially under the seat, but if it's only opposite the hole, then the Tumah doesn't spread under the seat, but just goes straight up. (Even if the dead is under the seat, if a utensil is under the hole, the Tumah doesn't spread to it to make it Tamai.) After all, the hole is not a tent, but it just combines to the seat to make a tent. This is similar to a Sukka that you can't sleep under the airspace between the Schach even though it combines to the Shiur of a Sukka. We don't view that the hole is covered up by Lavud between the two sides of the seats, since we oly say Lavud by Mechitzos.]