Daf 96

1) If you throw an object from a Reshus Hayachid to a Reshus Harabim and it's still in the air; if the object is hovering within three Tefachim from the ground, everyone holds that you're Chayiv. if it's above ten Tefachim from the ground, everyone holds that you're exempt. They only argue when you throw it between three and ten. The Rabanan hold he's exempt since it didn't land. R' Akiva says that it's considered as if it landed, because he considers all suspended items as if they landed.

2) If you pass an item from one Reshus Hayachid to another Reshus Hayachid with a Reshus Harabim in between, which is the Melacha of 'Moshet,' you're only Chayiv if the two Reshus Hayachids are on the same side of the street, but not if they're on opposite sides of the street. The reason for this difference: they passed boards when they transported the Mishkon from the back wagons to the front wagons, and that went over the length of the Reshus Harabim.

Daf 97

3) If you throw an object from one Reshus Hayachid to another Reshus Hayachid with a Reshus Harabim in between, the Rabanan hold you're exempt since they don't extrapolate from being Chayiv for passing the item to be Chayiv for throwing it. However, according to R' Akiva; R' Hamnuna says that he holds you're Chayiv for throwing, since he does make the above extrapolation. R' Elazar says that R' Akiva agrees to the Rabanan in this case.

4) you're Chayiv if you carry an item above ten Tefachim from the ground.

5) If you have two houses on opposite sides of the Reshus Harabim; Rav says that you can only throw from one roof to the other if they're the same height. However, if one is taller than the other, you can't since we're afraid that it will fall in the Reshus Harabim and you'll come to carry it in. Shmuel allows throwing it and he's not worried that it will fall.

6) If you throw from one Reshus Harabim to another Reshus Harabim through a covered Reshus Hayachid; the Rabanan say that he's exempt since it didn't land in the Reshus Hayachid. Rebbi holds he's Chayiv since a covered Reshus Hayachid is like it's filled with stuff and it's as if it landed in the Reshus Hayachid. However, he only holds that he's Chayiv one Chatos, and not two (i.e., throwing it in from a Reshus Harabim to a Reshus Hayachid, and for it going out from the Reshus Hayachid to the Reshus Harabim) since he doesn't hold that you're Chayiv a separate Chatos for a Tolda done during the same forgetting period as when he did the Av.

7) If someone throws from a Reshus Hayachid to a Reshus Harabim and you wanted it to land right away, but it went an extra four Amos; the Tanna Kama says that he's exempt since his intent wasn't fulfilled. However, R' Yehuda says that he's Chayiv since he holds that suspended items are as if they landed, so it 'landed' right as soon as it went out and was hovering above the area you wanted it to land.

8) If you intended to throw four Amos in the Reshus Harabim and it went eight Amos, you're exempt since you didn't have the Melacha that you intended. Even if you wanted to throw eight Amos, and it went only four Amos, you're exempt. We don't say that you're Chayiv because this throwing got it part of the way just like one is Chayiv if he wrote the first two letters of Shimon, i.e., Shem, even though he wanted to write the word 'Shimon.' That's because: it's impossible to write Shimon without writing 'Shem' first. (Therefore, it's built into your intention to write Shem.) However, you can throw something eight Amos without having it land after four Amos.

9) If you throw from a Reshus Harabim to another Reshus Harabim with a Reshus Hayachid in between, you're exempt. After all, we don't say that suspending is like it's landed, and it never landed in the Reshus Hayachid. However, if it goes four Amos in the Reshus Harabim, even if you need to combine the distance it went in the first Reshus Harabim with the distance it went in the second Reshus Harabim, you're Chayiv.

Daf 98

10) If you carry four Amos in a covered Reshus Harabim, you're exempt since it's not similar to the way they traveled in the desert (where the Reshus Harabim was under the sky).

11) R' Yehuda held that the Mishkon's boards were an Amah thick on their bottom, but they taper off as they extend up until they were a finger's width. However, R' Nechemia says: the same way that they were an Amah thick on the bottom, they were an Amah thick on the top.

Daf 99

12) The depth of a well combines with the height of the walls surrounding it to be ten Tefachim so that it should be a Reshus Hayachid. If you're in a Reshus Harabim, you can't draw water from it unless you surround the area with proper Mechitzos. [Tosfos points out that it's not permitted with Pasim (i.e., Amah boards that you put on the corners of the surrounding area that the rabbis sometimes permit to carry within them even though there is a lot more empty space than Mechitzos) since the Gemara in Eiruvin says that they only allowed it by a public well or a private spring, but not for a private well. However, if the well is not ten Tefachim deep and is only a Karmulas, you can be lenient to draw water with only Pasim.] If you want to lean over and drink over the well, it's only permitted if you can place your head and most of your body over the well.

13) [Tosfos says:if the well is not four Tefachim wide, but you can combine the thickness of the well's walls with the width of the actual well to make it four Tefachim wide and, therefore, making it a Reshus Hayachid on top. (Although there is a big hole in the middle), it's still considered a four Tefachim surface that you can use since you can place a flat tray on top and have a four Tefachim surface. However, it's only if the wall is ten Tefachim high by itself, and we don't combine the depth of the well.]

14) There is an unresolved inquiry: if someone throws from a Reshus Harabim onto a stand that's a Reshus Hayachid (ten Tefachim high and four Tefachim wide) that must fly over ten Tefachim over the Reshus Harabim's ground before it gets to the stand (which is a Makum Patur); is he Chayiv or not? [Tosfos points out: although we already taught that if you carry from a Reshus Hayachid to a Reshus Harabim with a Karmulas in between, (which has the status of a Makum Patur from the Torah), that you're Chayiv, and also if you carry an item above ten Tefachim you're Chayiv; that's only when you carry it yourself which is done with your own power. Alternatively, even when you throw it, if it doesn't lose momentum until it gets to the airspace of the stand, you're Chayiv, since it arrived in the airspace with the brunt of your power. However, our inquiry is if the object starts to drop before it leaves the airspace of the Reshus Harabim in the Makum Patur, so it didn't land in the Reshus Hayachid from the brunt of your power, but just from the residue of your power. Since it's coming from a Makum Patur at the time, it's a break between the original Akira to the Hanacha, and it may not combine to a complete Melacha.]

15) If you have a wall surrounding a Karmulas (that makes it into a Reshus Hayachid) [Tosfos: and, of course, if he surrounds a Reshus Harabim and makes it into a Reshus Hayachid], and you throw an object and it landed on top of the wall, you're Chayiv even if the thickness of the wall is less than four Tefachim. After all, we can make a Kal V'chomer. If it can make another area a Reshus Hayachid, of course it itself must be a Reshus Hayachid. [Tosfos says: however you can't say it's a Reshus Hayachid since it's like a hole that's open to a Reshus Hayachid, since it's not so easy for the people of that Reshus Hayachid to use the top of that high wall.

Also, Tosfos says; this does not apply to the wall surrounding a well that's not ten T'fachim tall, even if it combines to the well's depth to make it into a Reshus Hayachid.]

16) R' Yochanan inquires: if you have a pit that's nine Tefachim deep, and you dig another Tefach deep and make the pit ten Tefachim deep; do you say that it wasn't a Reshus Hayachid when you started making the Akira, you're exempt, or since the Akira made it into a Reshus Hayachid, you're Chayiv.

If you want to say that you're exempt, what happens when you deposit dirt into a pit that's exactly ten Tefachim deep and you make it now less than that and it's no longer a Reshus Hayachid; do you say that you're Chayiv since you deposited it in a Reshus Hayachid, or do you say that you're exempt since it didn't remain a Reshus Hayachid at the end of the Hanacha.

17) This is only by depositing objects like a clump of earth that you will leave in the pit and will become part of the pit. However, when you throw a fatty fig against the wall, it doesn't become part of the wall. [Rashi explains: we don't say that you didn't throw four Amos in the Reshus Harabim, since the thickness of the fig is part of the wall and there is no longer four Amos between you and the wall. However, Tosfos disagrees. After all, if it's exactly four Amos until the wall, then the whole fig didn't travel four Amos and you should be exempt. This should be like if you carried fruit to the Reshus Harabim, but a small portion is still on the Karmulas threshhold, you're exempt. Could you think that if you throw a very large spear a little bit that you should be Chayiv since the tip of the spear left your four Amos? Also, why should we say that it means an exact four Amos? After all, whenever we talk about throwing four Amos, we don't necessarily mean that it's exactly four Amos.

Rather, Tosfos explains: I might say that it becomes part of the wall and it's no longer considered a Reshus Harabim, and if you throw a needle on top of the fig, or into the fig, you didn't throw it into a Reshus Harabim. Even so, you're Chayiv for throwing the original fig because it doesn't lose the status of a Reshus Harabim until you finish the Hanacha.]

18) Abaya says; if someone throws a mat into a pit and splits it in half that it's no longer four Tefachim wide on either side and it's no longer a Reshus Hayachid, you're exempt. He would hold, of course, if you throw the clump of dirt in the pit (making it no longer ten Tefachim deep) you're exempt since that clump is completely left there in the pit and breaks the status of a Reshus Hayachid. However, R' Yochanan who composed his inquiry by a clump of earth would hold that he's Chayiv by a mat since it's not meant to be left there, so he's definitely Chayiv.

19) If you throw a plank and it lands on poles [Tosfos: that has two walls, and with the plank, we'll say Pi Tikra (i.e., we view the surface of the plank's thickness as it extends down to make the third wall and make it into a Reshus Hayachid), or else we wouldn't say that below the plank is a Reshus Hayachid and it wouldn't be like throwing the plank into a Reshus Hayachid] and it has an object on top of it; we have an unresolved inquiry if this too is part of the original Halacha of a Mechitza and Hanacha being made simultaneously. Or, perhaps, do we say that it's impossible that the object on top of the plank landed the same time as the plank, but it was still the slightest bit above the plank when the plank settled, and landed slightly after it became a Reshus Hayachid.

Daf 100

20) If you remove water that was floating on other water, you're Chayiv since we consider the water at rest on other water, since it's naturally settled that way. However, you're exempt if you lift a nut floating on the water's surface since it's not the way it's usually resting. We have an unresolved inquiry if you lift a nut that's in a utensil floating on water. Do we look at the nut, and it's nicely resting in the utensil, or do we look at the utensil and it's floating and not resting.

21) If you have oil floating on wine, and you remove the oil from on top of the wine; if you're Chayiv depends on the following Tanaic argument: the Rabanan hold that they're not considered as one entity. Therefore, if a Tvul Yom touches the top Trumah oil, it doesn't invalidate the Trumah wine underneath. Therefore, the oil is not considered at rest on top of the wine either. However, R' Yochanan b. Nuri holds that they're attached regarding Tumah, (and the Tvul Yom invalidates the wine underneath), so too, the oil is considered at rest and he's Chayiv for carrying it out.

22) If you have a pit that's filled with water, it's not like the Mechitzos are buried and it's still a Reshus Hayachid, and if you throw from a Reshus Harabim into it; you're Chayiv. However, if it's filled with fruit, it's as if it's filled with dirt and you're exempt. [Tosfos asks: we said earlier that a fatty fig that's splats on the wall over a Reshus Harabim doesn't make it lose it's status of a Reshus Harabim, so why does the fruit in the pit remove the status of a Reshus Hayachid from the pit? Tosfos answers: because someone doesn't leave a splat fig on a wall the same way he leaves fruit in a pit. Alternatively, you can differentiate between one piece of fruit and a whole pile of fruits. Therefore, if you have one fruit, or one seed, in a pit, it can't make the pit less than ten Tefachim deep to make it no longer a Reshus Hayachid.

However, this is only from the Torah, but you can't L'chatchila throw it on the pit since the Rabanan say that anything that can be moved on Shabbos doesn't level out a ditch, and that's why a trench between courtyards still separate them that they don't need to make one Eiruv even if it's full with fruit, since the rabbis consider the trench as still existing. However, Tosfos remains with a question, since the Gemara in Eiruvin compares it to Tumah that's from the Torah, that a dirt filled house with a dead person in it is not considered a tent to make items on the other side of the house Tamai.]

23) If someone throws from a Reshus Harabim into a sea, he's exempt since the sea is a Karmulas. However, if there is an area in the sea that's ten Tefachim deep and four Tefachim wide, it's a Reshus Hayachid and you're Chayiv if you throw there from a Reshus Harabim.

24) If you throw a fatty fig four Amos in the Reshus Harabim and it splats against a wall; if it's within ten Tefachim from the ground, you're Chayiv. If it's above ten Tefachim, you're exempt.

25) If you throw an object into a hole in the wall [that goes from one side to another] (even though it's not an area that is four Tefachim squared), you're Chayiv according to R' Meir who holds that we view the wall as if it's chiseled out to four Tefachim, and the Rabanan hold that he's exempt since they don't say to view it as chiseled out.

26) If a mound that inclines for four Amos reaches the height of ten Tefachim, it's a Reshus Hayachid. Similarly, a downward incline forms a Mechitza if it's ten Tefachim deep within four Amos of the incline.

27) Rava says: if you don't hold that an object suspended in the air is considered as if it landed, then you're not Chayiv unless it landed on something. This is not only true that it's not considered landed if it's still rolling, but even if it has no more ability to go further and it's dropping. However, if the wind from both sides hold it up in midair, it's considered as if it landed on something and you're Chayiv from then. [Tosfos explains; this argues with what we said earlier that even the Rabanan who disagree with R' Akiva and don't hold that a suspended object is as if it landed agrees that you're Chayiv if it's within three Tefachim from the ground.]

28) A pool of water that the traffic flow of a Reshus Harabim walks through and it's not ten Tefachim deep has the status of a Reshus Harabim. This is true during the summer even though people don't pass through it to get the mud off of them, and also during the winter even though people don't go in to cool off. This is true if it's wider than four Tefachim where we don't say that it's not a true passage since people will walk around it, and it also applies if it's less than four Tefachim wide and we don't say that people would step over it, and not step in it, so it's not part of the street.

29) If someone throws an object and it lands on a bridge plank that's a little loose and separated from the other planks, you're Chayiv. Despite the fact that many people avoid stepping on it, however, it's still a Reshus Harabim since many people do step on it.

30) If you're on a boat and want to draw water out of a sea; R' Huna says that all you need is to put out a symbolic protrusion towards the outside of the boat that's the smallest size. R' Chisda and Rabbah b. R' Huna say that you need to make Mechitzos four Tefachim wide to draw through. [Rashi explains: a small Mechitza that's not necessarily ten Tefachim high. Tosfos disagrees and holds that you need a complete ten Tefachim Mechitza similar to what you need to draw water from a balcony that's over a body of water.] After all, R' Huna holds that you measure the ten Tefachim of Karmulas space from the sea floor, and since a [Tosfos; large] boat always floats above ten Tefachim from the sea floor [Tosfos: and also a little bit higher so that the pail never sinks below ten under the water], you're always drawing from water that's above ten Tefachim from the floor of the Karmulas, so it's a Makum Patur. However, they required you to have a symbolic protrusion so that you don't mistake it with taking from a real Karmulas. [Tosfos explains: but you need a ten Tefachim Mechitza by a balcony since it refers to a case where the water is not ten Tefachim deep underneath. Alternatively, even if it's ten Tefachim deep, you still need to worry that the sea will deposit debris there until it's not ten Tefachim deep. However, you don't need to decree this by a boat, since it never travels below ten.]

31) R' Chisda and Rabbah b. R' Huna hold that we measure the Karmulas from the water's surface, since we view the water as if it's solid ground. So the sea is a genuine Karmulas (and needs a true Mechitza to draw water).

32) indirect throwing into a Karmulas is permitted. therefore, it's permitted to throw the boat's waste water down the side of the boat, and from there it will splash into the sea. [Tosfos explains: although there is an opinion that they don't allow throwing waste water down the Mechitza of the balcony since it will eventually go beyond the Mechitza into the sea which is a Karmulas, even though it got there indirectly; that's by a balcony that's sometimes close to a Reshus Harabim, and it might indirectly go into the Reshus Harabim. So they decreed it's forbidden even when it's only close to a Karmulas since you might end up doing it close to a Reshus Harabim. However, since the boat will never float close to a Reshus Harabim, they didn't forbid indirectly throwing the waste water into the sea.]

Daf 101

32b) If the boat's ten Tefachim above the water; the Rabanan forbid pouring the waste water out, and R' Yehuda permits. [Tosfos explains: they argue if you can pour directly from the boat to the water since it passes a little area above ten from the water which is a Makum Patur. However, it implies that everyone holds that if it rested in the Makum Patur, it's permitted. This is not like R' Zeira who holds in Eiruvin that you can't pass from a Reshus Hayachid to a Karmulas if you place it in a Makum Patur in between. However, the Gemara there tries to establish him like other Tannaim.]

33) Regarding a small 'Mayshon' boat; [Rashi explains: that it's narrow on the bottom and is not wide four Tefachim there, but it gets wider as the walls rise. Therefore, he explains the Gemara, since it's not wide four on the bottom, it's not a Reshus Hayachid, and it's a Karmulas. However, if it widens to four Tefachim within three Tefachim from the bottom, it's as if the bottom is wide four and it's a Reshus Hayachid. Also, if you fill the bottom of the boat with reeds and willows until it gets to the point where it's wide four (we look at the wood as the new floor) and it becomes a Reshus Hayachid.

However, Tosfos argues that such a boat is not a Karmulas, because you can either consider it a Makum Patur (since it's not wide four), or a Reshus Hayachid (since you can place a plank on the place where it's wide four and use it). Rather, we refer to a certain boat that is made to float on swamps that its bottom is made out of boards that are spread out so that it shouldn't sink when it capsizes. Therefore, it's open to the water, which makes the boat a Karmulas, since it's open to a Karmulas. However, if there is less than three Tefachim between each slat, we consider it Lavud and closed off. Also, if you fill up the space between slats with reeds and willows it also closes off the boat to the water and you may carry in it. See later in #36 about the Gemara's conclusion about the Halacha of this boat.]

34) If you have a basket on top of a pole; R' Yossi b. Yehuda holds it to be a Reshus Hayachid since we'll view the surface of the basket's walls as if they extend down and create a ten Tefachim wall. However, the Rabanan say that it's not a Reshus Hayachid and we don't view the walls as they extend downwards since the goat kids walk under it breaking the imaginary wall.

35) The Rabanan agree that you're Chayiv if there is a stand four wide on top and even if it's three on the bottom [Rashi says that the thickness of the wood is only four wide after it's three Tefachim high], we don't say that the goat kids walk through and we say the top extends down to make a Mechitza, and it's a Reshus Hayachid on top of it. [Tosfos asks on Rashi's explanation: if it's very thin on the bottom for the first three Tefachim, why is it any better than the basket on the pole that the Rabanan don't view as if the walls extend down since the young goats can pass under it? Rather, Tosfos explains: the bottom is three Tefachim wide, and it's wide enough to block the young goats from walking under the stand.]

36) The Gemara concludes by the Meyshon boats that they're always a Reshus Hayachid since we view an extention. [According to Rashi: we view the walls of the boat extending down into the water making a four Tefachim wide Mechitza until the floor of the sea. However, Tosfos asks; even so, it shouldn't help for the bottom of the boat since the bottom of the boat cuts out the outside extended wall similar to what we say that a mat inside a pit cuts off the two sides and makes each side less than four Tefachim wide and loses its status of a Reshus Hayachid. Therefore, Tosfos explains according to his above explanation: we look at the bottom boards as if they extend across the bottom to block it off from the water.] We don't say that the fish swimming underneath it breaks this (like we say by goat kids), rather, we don't consider the fish swimming underneath as breaking it, [Rashi explains: since they can't be seen under the water.]

37) If you have two boats tied to each other, you can make an Eiruv from one boat to another and carry from one boat to another, even if it's tied with a coat's drawstring, as long as it's tightly tied that it will hold the boats together. [Tosfos: and we don't say that, since it's not made to remain tied, that tying doesn't work.] This is not similar to the conditions for bringing Tumah [Rashi's text and explanation: you have a metal chain touching the corpse and tied to the ship, since the corpse makes metal utensils as Tamai as the corpse itself, it brings Tumah to the ship to become an Av Hatumah. However, Tosfos asks: if so, it has nothing to do with tying ships together for Shabbos. Also, the case doesn't need for the chain to be tied to the boat, since it could be just placed on the boat. Also, why didn't he just say the rule that metal is like a corpse, and not more? Rather, Tosfos explains: the boat floating on the water is not a tent, and a corpse below it can't make the Tumah spread to whatever's below the boat since you would need to tie it enough with something strong, like with a metal chain, to make sure the boat won't move.] However, regarding Shabbos, you only need to attach the boats to hold them together.

38) If you make a Mechitza on Shabbos, it's definitely creates a Reshus Hayachid that, if you throw from a Reshus Harabim into it, you're Chayiv. However, regarding allowing carrying in it; if you made it forgetfully, you may carry in it. if it was made purposely, you're not allowed to carry in it. [Tosfos adds: this is only if it was made into a Reshus Hayachid on Shabbos. However, if it was a Reshus Hayachid all along, except that there was a rabbinic decree not to carry in it since someone didn't make an Eiruv, and then a Mechitza was made to cut the person without an Eiruv off from everyone else, you may carry there even if it was made on purpose. However, it seems that it's forbidden before the Mechitza is reestablished. Although there's an opinion in Eiruvin that, if a wall falls between two courtyards on Shabbos, each person can carry up to where the wall was; that's only if there was only one person in each courtyard. However, if there are many (and they originally needed an Eiruv between them), then it's forbidden (since the extra people break the Eiruv). However, this is difficult from the Gemara in Eiruvin that allows carrying in a courtyard when new people come to live there during Shabbos (and they don't break the original Eiruv).]

Therefore, if the boat was tied together, got untied (and became forbidden), and then got retied together on Shabbos, you can carry from one boat to another. [Tosfos explains: when it gets untied, we don't say that once it was permitted on Shabbos it remains permitted the whole Shabbos, like when you have an Eiruv between two courtyards through an openning, and that openning gets closed off during Shabbos. After all, when the boat gets untied, it's like that there's a street in between the two boats (since it may cause a break of non-Reshus Hayachid area between them). This is similar to having three houses that made an Eiruv between them, and the middle house fell down and the public now uses the area to travel between (i.e., it became a street), that the outer houses are forbidden to each other and we don't say that, once it was originally permitted on Shabbos, it remains that way throughout Shabbos.]

Daf 102

39) If you originally threw an item forgetfully, but you remembered it was Shabbos in middle of its flight, you're exempt. You're only Chayiv if you were forgetful from the beginning until the end of the Melacha.

40) If you throw an item that's attached to a rope in your hand, you're exempt. Since the object is tied to the rope, they're considered as one entity, and the whole object didn't leave your hand.

41) If you threw an object, and you were forgetful for the first two Amos, then you remembered it was Shabbos for the next two Amos of flight, and then you forgot again for the next two Amos (and it lands) you're Chaiv. [Tosfos explains: since you can't take it back, we look at the beginning and end as throwing four Amos forgetfully, and it's as if you did the whole Melacha forgetfully.]

42) However if you carry an item this way, you're exempt. After all, since you have the power to stop the carrying in the middle, you have an action of doing it purposely that breaks the two carryings forgetfully, and they can't combine to carrying four Amos forgetfully.

43) If you only threw four Amos, and you were forgetful for the beginning an end, but remembered in the middle; R' Ashi holds they you're Chayiv. However, Rabbah and Rava hold that you're exempt until you have a full four Amos of it thrown forgetfully, even if you need to combine the four Amos from the beginning to the end.

44) If you throw an object and it landed in a dog's mouth, or it was burnt over a fire, you're exempt since it didn't land on an area of four Tefachim squared. However, if you intend for them to land there, we say that your intent makes the area special as if it's four Tefachim squared.

45) [Tosfos points out: we said earlier that we consider a human hand as if it's four Tefachim squared even if you didn't explicitly have in mind for it to land there.]

46) If you intend for the item to land in a persons mouth, you're Chayiv because of your intent for it to land there. [Tosfos explains: although you'll be exempt if it landed on top of a utensil there since it's above ten Tefachim from the Reshus Harabim's ground, and thus, the utensil's surface would have a status of a Makum Patur; we consider a human to be more a part of the area, and landing on a human is as if it landed on the area's ground. Also, we see if someone carries an item above ten Tefachim in a Reshus Harabim, he's Chayiv for this reason.]