Könige I 6:2 Talmud-Verweise: Jerusalem Talmud Eruvin, Jerusalem Talmud Rosh Hashanah, Jerusalem Talmud Bava Batra & Sukkah

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

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

Rav Hamnuna the scribe asked Rebbi Ḥanina: One verse says, “its height thirty cubits,⁴⁵1K. 6:2.” and another verse says, “its height twenty cubits.⁴⁶1K. 6:20.” He had never heard this and they could not answer him anything. He asked Rebbi Jeremiah, who told him, from the ground up thirty cubits, from the inner room up twenty cubits. Rebbi Abbahu said, destroy the inner room⁴⁷The explanation given by R. Jeremiah is impossible; the inner room (the Holiest of Holies) was level with the Temple hall.! The inner room was standing from the ground to the beams, as it is written, “covered with cedar from the ground to the beams.⁴⁸There is no such verse. A close verse is 1K. 7:7, “covered with cedar from ground to ground,” but it refers to Solomon’s court, not the Temple. Possibly the reference is to 1K. 6:16: “He built twenty cubits from the side of the Temple cedar siding from the ground to the walls,” meaning that walls were constructed differently above and below twenty cubits’ height.” But from the ground up thirty cubits, from the Cherub up twenty cubits. Rebbi Tanḥuma said, it is an aggadic tradition that the space in the inner room not be counted. Rebbi Levi said, the space occupied by the Ark is not counted⁴⁹What he wants to say is that the bodies of the Cherubim were not counted since v. 24 states that each wing of the Cherubim was 5 cubits, and v. 27 that the total span from one extreme wingtip to the other was 20 cubits, leaving no room for the bodies of the Cherubim.. Rebbi Levi said, and it was stated in the name of Rebbi Jehudah ben Rebbi Illai, the Ark stands in the middle and divides the room, ten cubits in every direction of the compass.