Talmud su Levitico 14:34

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..

HALAKHAH: ¹³²Partial parallels are in the Babli, 43a; Sifry Deut. 194; Tosephta 7:17.“Who built a house”, not only who built; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”¹³³In the interpretation of Rashi, this means that the verse would have been intelligible if the word האיש were missing: מִ אֲשֶׁה בָּנָה “Who built …”. Therefore, the additional word must imply an extension of the circle of those who have to go and start using their new property.. From where he who builds a barn, a cow-shed, a wood-shed, a storage facility, from where? The verse says, “who builds”. I could think that one who builds a portico¹³⁴A formal structure at the entrance to a courtyard common to several houses. It has no walls and confers no privacy., a covered walkway¹³⁵Greek ἐξέδρα, cf. Ma‘serot 3:6, Note 101., and a verandah would return; the verse says “house”; the house is distinguished by the fact that it can be used as a dwelling¹³⁶Even if it is used as agricultural facility, a barn etc. could be used as a dwelling, having walls on all sides.. This excludes those items which cannot be dwellings. It also excludes a house which does not enclose four by four cubits. As it was stated¹³⁷Ma‘serot 3:7, Notes 114–122. Babli Sukkah 3a/b.: A house which does not enclose four by four cubits is free from the obligation of a parapet¹³⁸Deut. 22:8., or a mezuzah¹³⁹Deut. 6:9, 11:20., or an erub¹⁴⁰If 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).. It also does not induce ṭevel for tithes¹⁴¹Freshly harvested produce may be eaten untithed. Once the harvest has been removed to a storage area, it is forbidden as food until heave and tithes were given; cf. Ma‘serot 3:5–8. A small shed does not qualify as a storage area. and one does not give it four cubits in front of its door¹⁴²In a courtyard belonging to several owners, the four cubits in front of the entrance to each house are the private domain of this house, to be used to load and unload, and is out of bounds for the other owners. This does not apply to a small hut., and it is not counted as a connection to the town¹⁴³On 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 or the city wall 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., and one who forswears any use of a house is permitted to sit in it¹⁴⁴In popular language, a small shelter is not called a house. Therefore, a person vowing not to sit in a house may sit in a small shelter., and it does not remain with the buyer in the Jubilee year¹⁴⁵It is agricultural property, not a city dwelling; Lev. 25:30., and it cannot become impure by disease¹⁴⁶Lev. 14:34 ff. The rules of diseased structures are explicitly restricted to “a house of the Land of your inheritance”., and its owner does not become exempt from the war because of it.

[A house in] Jerusalem cannot contract ritual impurity of leprous marks. Nor can it be judged as a condemned city. Nor can one build ledges, balconies, or water channels in public spaces, because they create an enclosure for (death and) impurity.¹Which would render ritually impure anyone who shared the space with a corpse. Nor may a corpse be left there overnight. Nor may human bones be carried through the city. Nor may a stranger be given permanent residence there. Nor may graves be placed there, except for the graves of members of the House of David or the prophetess Hulda, which have been there from the days of the first prophets. (And when they removed all the graves from the city, why were these not removed?) They say there was a grotto there that would take all the impurities out into the Kedron River. One may not plant any plants there. Nor may one make a garden or an orchard there, aside from the rose gardens which have been there since the days of the first prophets. Nor may one raise (geese or) chickens there, let alone pigs. Nor may garbage heaps be established there, because of impurity.²Because repugnant creatures are attracted to such heaps, and they impart ritual impurity upon their death. A stubborn and rebellious son cannot be judged there, said Rabbi Natan, for it says (Deuteronomy 21:19), “His father and mother shall grab him and take him to the elders of the city, to the gate of his place”; but this is not his city, nor his place. Houses sold there cannot include the land they are on. [Houses cannot be sold as a permanent possession] in the city after twelve months. Rent may not be collected there, except for [the use of] beds and mattresses. Rabbi Yehudah said: even rent for beds and mattresses [was not collected].
What would they do with the skins of the sacrificed animals? They would give them to the owners of guest houses. Rabbi Shimon ben Gamliel said: innkeepers were inside the city, and the owners of guest houses were outside. The innkeepers would buy sheepskins with fine wool for four or five sela and then sell them to the people of Jerusalem, and that is how these homeowners got rich.