Jerusalem Talmud Bava Batra 5:1

משנה: הַמּוֹכֵר אֶת הַסְּפִינָה מָכַר אֶת הַתּוֹרֶן וְאֶת הַנֵּס וְאֶת הַהוֹגִין וְאֶת כָּל־הַמַּנְהִיגִין אוֹתָהּ אֲבָל לֹא מָכַר לא אֶת הָעֲבָדִים וְלֹא אֶת הַמַּרְצוּפִּין וְלֹא אֶת הָאֶנְתֵיקֵי. בִּזְמַן שֶׁאָמַר לוֹ הִיא וְכַל־שֶׁבְּתוֹכָהּ הֲרֵי כוּלָּן מְכוּרִין. מָכַר אֶת הַקָּרוֹן לֹא מָכַר אֶת הַפְּרָדוֹת. מָכַר אֶת הַפְּרָדוֹת לֹא מָכַר אֶת הַקָּרוֹן. מָכַר אֶת הַצֶּמֶד לֹא מָכַר אֶת הַבָּקָר. מָכַר אֶת הַבָּקָר לֹא מָכַר אֶת הַצֶּמֶד. רִבִּי יְהוּדָה אוֹמֵר הַדָּמִים מוֹדִיעִין. כֵּיצַד אָמַר לוֹ מְכוֹר לִי אֶת צִמְדָּךְ בְּמָאתַיִם זוּז הַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. וַחֲכָמִים אוֹמְרִים אֵין הַדָּמִים רְאָייָה. הַמּוֹכֵר אֶת הַחֲמוֹר לֹא מָכַר אֶת כֵּלָיו. נָחוּם הַמָּדִי אוֹמֵר מָכַר אֶת כֵּלָיו. רִבִּי יְהוּדָה אוֹמֵר פְּעָמִים מְכוּרִין וּפְעָמִים אֵינָן מְכוּרִין. כֵּיצַד. הָיָה חֲמוֹר לְפָנָיו וְכֵלָיו עָלָיו וְאָמַר לוֹ מְכוֹר לִי חֲמוֹרָךְ זוֹ הֲרֵי כֵלָיו מְכוּרִין חֲמוֹרָךְ הַהוּא אֵין כֵּילָיו מְכוּרִין. הַמּוֹכֵר אֶת הַחֲמוֹר מָכַר אֶת הַסְּיָח. מָכַר אֶת הַפָּרָה לֽא מָכַר אֶת בְּנָהּ. מָכַר אַשְׁפּוֹת מָכַר זִיבְלָהּ. מָכַר בּוֹר מָכַר מֵימָיו. מָכַר כַּװֶרֶת מָכַר דְּבוֹרִים. מָכַר שׁוֹבָךְ מָכַר יוֹנִים. הַלּוֹקֵחַ פֵּירוֹת שׁוֹבָךְ מַפְרִיחַ בְּרֵיכָה הָרִאשׁוֹנָה כַּװֶרֶת נוֹטֵל ג̇ נְחִילִים וּמְסָרֵס חַלּוֹת דְּבַשׁ וּמַנִּיחַ שְׁתֵּי חַלּוֹת. זֵיתִם לָקוֹץ מַנִּיח שְׁתֵּי גְּרוֹפִיּוֹת. MISHNAH: He who sells a ship sold the mast, and the sail, and the anchors, and all steering gear, but he neither sold the slaves, nor the storage bags¹Cf. Chapter 4, Note 41. Containers in which the load is stored., nor the load²Greek ἐνθήκη.. If he said, “it and all that is in it,” all is sold.
He who sold a truck³Greek κάρρος, κάρρον, Latin carrus, carrum “two-wheeled cart”. did not sell the mules; he who sold the mules did not sell the truck. He who sold the yoke did not sell the cattle⁴For ploughing.; he who sold the cattle did not sell the yoke. Rebbi Jehudah says, the price is an indicator. How is that? If he said to him, sell me your yoke and harness for 200 denars⁵In his time a sum whose possession disqualified one from receiving public assistance; Mishnah Peah 8:8., it is obvious that yoke and harness are not worth 200 denars. But the Sages say, the price is no indicator.
He who sells a donkey did not sell its gear⁶The gear needed to fasten the animal.. Nahum the Mede says, he sold the gear. Rebbi Jehudah says, sometimes it is sold, sometimes it is not sold. How is this? If a donkey was standing there with his gear on it and he said, sell me this donkey, his gear is sold; your donkey, for this one the gear is not sold.
He who sells a donkey sold the foal⁷As long as the foal is dependent on its mother it cannot be separated from her.; he who sold a cow did not sell its young⁸Since a calf can be slaughtered, it represents an independent value.. He who sold a dungheap sold the manure; he who sold a cistern sold its water. He who sold a beehive sold the bees; he who sold the dovecote sold the pigeons. He who bought the yield of a dovecote leaves the first brood to fledge, of a beehive takes three swarms and then intermittently⁹In order to preserve the population he takes only the second and all the odd-numbered swarms., honeycombs leaves two honeycombs¹⁰For the bees to survive the winter., olive trees to cut down leaves two handbreadths¹¹Interpretation of Maimonides. One might translate “two twigs” but it is difficult to see how the tree could be cut down and two twigs be left standing. But on a trunk extending two handbreadths above the ground a new olive tree can be grafted..

הלכה: הַמּוֹכֵר אֶת הַסְּפִינָה כול׳. תַּנֵּי. הַמּוֹכֵר אֶת הַסְּפִינָה מָכַר אֶת הָאַסְכָּלָה וּבוֹר הַמַּיִם שֶׁבְּתוֹכוֹ אֲבָל לֹא מָכַר הַיְּצוּעִין וְהָעוֹבִין וְהָאַיסְקוֹפָה וְהַבּוּצִית. סוּמָכוֹס אוֹמֵר. מָכַר דּוּגִית. HALAKHAH: “He who sells a ship.” etc. It was stated¹²Tosephta 4:1, Babli 73a.: He who sells a ship sold the ladder¹³Latin scalae, -arum, f.; to enter the ship. and the water tank in it but did not sell the sleeping gear, nor the mats, nor the barge¹⁴Greek σκάφος “ship; hull of a ship”. nor the rowboat¹⁵A small boat used to reach the shore where there was no secure harbor. According to Rava in the Babli (l. c.), rowboat and fishing boat are one and the same, except that בוצית is Babylonian and דוגית Palestinian usage... Symmachos says, he sold the fishing boat.

תְּנָאִים שֶׁהִתְנָה יְהוֹשֻׁעַ. רִבִּי לֵוִי בֶּן בִּירַיי בְשֵׁם רִבִּי יְהוּשֻׁעַ בֶּן לֵוִי. אַרְבָּעָה. מְלַקְּטִין עֲשָׂבִים מִכָּל־מָקוֹם חוּץ מִשְּׂדֵה תִּילְתָּן שֶׁאֲסוּרִין מִשּׁוּם גֶּזֶל. תַּמָּן תַּנִּינָן. וְכֵן תִּלְתָּן שֶׁהֶעֱלָת מִינֵי עֲשָׂבִים אֵין מְחַייְבִין אוֹתוֹ לְנַכֵּשׁ. כֵּינִי מַתְנִיתָא. אֵין מְחַייְבִין אוֹתוֹ לַעֲקוֹר. בִּתְנַאי יְהוֹשֻׁעַ אַתָּ מַר. מְלַקְּטִין עֲשָׂבִים מִכָּל־מָקוֹם חוּץ מִשְּׂדֵה תִּלְתָּן שֶׁאֲסוּרִין מִשּׁוּם גֶּזֶל. הָדָא אָֽמְרָה. שֶׁאֵינוֹ רוֹצֶה בָהֶן. אָמַר. תַּמָּן בְּשֶׁזְּרָעָן לְעָמִיר. בְּרַם הָכָא שֶׁזְּרָעוֹ לְזֶרַע. מַה הִתְנָה יְהוֹשֻׁעַ לְעוֹבְרֵי עֲבֵירָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שֶׁהוּא רוֹצֶה בָהֶן כְּאִילּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. וָמַר בִּשְׂדֵּה כֶרֶם. דָּמַר רִבִּי יַנַּאי. כָּל הַסְּפִחִין אֲסוּרִין חוּץ מִן הָעוֹלִים בִּשְׂדֵה בוּר וּבִשְׂדֵה נִיר בִּשְׂדֵּה כֶרֶם וּבִשְׂדֵה זֶרַע. בִּשְׂדֵה בוּר. דְּלָא מַשְׁגַּח עָלֶיהָ. בִּשְׂדֵה נִיר. דּוּ בְעֵי מְתַקְּנָה חַקְלֵיהּ. בִּשְׂדֵּה כֶרֶם. שֶׁלֹּא לֶאֱסוֹר אֶת כַּרְמוֹ. בִּשְׂדֵה זֶרַע. שֶׁאֵינוֹ רוֹצֶה בָהֶן. וְאִם תֹּאמַר רוֹצֶה בָהֶן כְּאִילּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. ¹⁶This is a shortened reformulation of Kilayim 2:3:4" href="/Jerusalem_Talmud_Kilayim.2.3.4">Halakhah Kilaim 2:5, Notes 73–89. The conditions of land use attributed to Joshua are discussed in the Babli in Bava qamma 80b–82a. Since the distribution of land by Joshua was irrelevant for the Second commonwealth, a reference to “conditions of Joshua” is simply one to common law. In Tosephta Bava qamma Chapter 8, Joshua is not mentioned. The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses¹⁷As animal feed. everywhere except from a field of fenugreek where it is forbidden because of robbery¹⁸Fenugreek stems are very thin and valuable; it is impossible to tear out weeds without also damaging some stems, which inflicts a loss on the owner of the field. If the owner harvests his field, he might use the weeds to tie bundles of fenugreek for retail sale.. There¹⁹Kilayim 2:3:1" href="/Jerusalem_Talmud_Kilayim.2.3.1">Mishnah Kilaim 2:5., we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.²⁰To avoid two different kinds growing on the field, which would be sinful.” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds²¹If the fenugreek seeds are sold not as spice but as seeds, they are not sold on the stalk and, therefore, nothing is needed to bind the stalks; the weeds are unwanted in every respect and leaving them is not trespasssing the prohibition of kilaim.. Did Joshua made conditions for the benefit of sinners²²Since he forbade taking weeds from fenugreek even if they caused kilaim.? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him²³No farmer likes weeds in his field. The removal of weeds from fenugreek is impossible as explained in Note 18.. And he mentions a vineyard field, as Rebbi Yannai²⁴In Kilaim: R. Zeriqan in the name of the House of R. Yannai. said: all spontaneous growth²⁵In a Sabbaticall year; Leviticus.25.5">Lev.25:5,Leviticus.25.11">11. is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds²⁶The last category is not mentioned in Kilaim.. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field²⁷The ploughed-under aftergrowth will act as fertilizer.. A vineyard, not to forbid his vineyard²⁸Since produce growing in a vineyard will condemn the entire vineyard (cf. Introduction to Tractate Kilaim.). A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

תַּמָּן תַּנִּינָן. הַמּוֹצֵא מֵת בַּתְּחִילָּה (מוּשְׁלָךְ)[מוּשְׁכָּב] כְּדַרְכּוֹ נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. אָמַר רַב חִסְדָּא. זֹאת אוֹמֶרֶת. מֵת מִצְוָה מוּתָּר לְפַנּוֹתוֹ. דְּתַנִּינָן נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. וְכַמָּה. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי יוֹנָתָן. עַד ג̇ אֶצְבָּעוֹת עַד מָקוֹם שֶׁהַמּוֹחֵל יוֹרֵד. אָמַר רִבִּי זְעִירָא. לֹא מִסְתַּבְּרָה דְלֹא. מֵת מִצְוָה אָסוּר לְפַנּוֹתוֹ. שֶׁאִם אוֹמֵר אַתְּ. מוֹתָּר לְפַנּוֹתוֹ. אֵילּוּ הוֹאִיל וּמְאַבְּדִין כָּל־הַשָּׂדֶה לֹא כָּל־שֶׁכֵּן שֶׁמּוּתָּר לְפַנּוֹתוֹ. מִמַּה דִפְשִׁיטָא לְתַנָּא. מֵת מִצְוָה אָסוּר לְפַנּוֹתוֹ. לְפוּם כֵּן צָרִיךְ מַתְנִיתָא. אָמַר רַב חִסְדָּא. אַתְייָא כְּמָאן דָּמַר. מֵת מִצְוָה מוּתָּר לְפַנּוֹתוֹ. אֲנִי אוֹמֵר. בִּשְׁבִילֵי הָֽרְשׁוּת נִקְבַּר. וְחָשׁ לוֹמַר שֶׁמָּא מֵת מִצְוָה הָיָה וְאֵין מֵיתֵי מִצְוָה מְצוּיִין. ²⁹A parallel but quite different treatment of this subject is in Nazir 9:3:5" href="/Jerusalem_Talmud_Nazir.9.3.5">Nazir 9:3, Notes 119–134. The Babli (Bava qamma 81a) notes that one of Joshua’s stipulations was that a “corpse of obligation”, an unattended corpse found far from any organized settlement, must be buried on the spot it was found. There, we have stated³⁰Nazir 9:3:1" href="/Jerusalem_Talmud_Nazir.9.3.1">Mishnah Nazir 9:3.: “If somebody find a corpse in original position, lying as usual³¹With his limbs stretched out, not in a compressed position which would characterize the corpse as Gentile., he takes him and his surroundings.” Rav Ḥisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: “he takes him³²An unqualified statement. and his surroundings.” And how much? Rebbi Samuel³³He is R. Samuel ben Rav Naḥman. in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze‘ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field³⁴By digging a rather deep hole in the middle of somebody else’s field., would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah³⁵Since the Mishnah tells one to remove the corpse, it must be done with minimal disturbance of the field, which cannot refer to a corpse of obligation.. Rav Ḥisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path³⁶A “permitted path”, also mentioned in the next condition imposed by Joshua, is a path through a grain field between harvest and the early rains, when the field is empty and traditionally everybody has permission to walk through the field. R. Ḥisda now holds that the Mishnah does not prove anything about a corpse of obligation; it could have been that a person was buried there during the time of permission with the intention of removing it later to a cemetary, but that something then intervened; the people knowing about the corpse died, and the provisional grave was forgotten.. But whould one not have to worry that maybe he was a corpse of obligation? Corpses of obligation are infrequent³⁷Practically they never happen; the Mishnah certainly is not formulated for them..

וּמוטלין בִּשְׁבִילֵי הָרְשׁוּת. מִשֶׁתֵּיעָקֵר הַתְּבוּאָה עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִייָה. וְלוֹקְחִין נְטִיעוֹת מִכָּל־מָקוֹם חוּץ מִשֶׁלְּזַיִת וּמִשֶּׁלְגֶפֶן. בְּזַיִת מִן הֶחָדָשׁ שֶׁבְּחָדָשׁ וּמִן הַיָּשָׁן שֶׁבְּיָשָׁן. אֲבָל אִם הָיָה עָשׂוּי כְּמִין טרגול אֲפִילוּ מִן הֶחָדָשׁ שֶׁבְּחָדָשׁ אָסוּר. One walks on permitted paths³⁶A “permitted path”, also mentioned in the next condition imposed by Joshua, is a path through a grain field between harvest and the early rains, when the field is empty and traditionally everybody has permission to walk through the field. R. Ḥisda now holds that the Mishnah does not prove anything about a corpse of obligation; it could have been that a person was buried there during the time of permission with the intention of removing it later to a cemetary, but that something then intervened; the people knowing about the corpse died, and the provisional grave was forgotten. from the moment the harvest is cleared up to the second rainfall³⁹When the ploughing season starts (Taanit.6b">Babli Ta‘anit 6b)., and one may take shoots to plant from everywhere⁴⁰To start new trees. except from olive trees and vines. From olives trees from the very young and the very old⁴¹Which do not bear olives. Cutting a twig of such a tree does not cause a loss to the tree’s owner., but if it was like a ṭrgwl⁴²One might read פְרַגוֹל “whip”, Latin flagellum, for טרגול (Krauss). Possibly טרגול is forbidden as looking like something used at the Athenian festival of the Thargelia, at which first fruits and humans were sacrificed (E. G.)? even from the very young it is forbidden.

רִבִּי תַנְחוּם דִּכְפַר גּוּן בְּשֵׁם רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי. אַרְבָּעָה מְלַקְּטִין עֲשָׂבִין מִכָּל־מְקוֹם וּבִלְבַד שֶׁלֹּא יְשָׁרֵשׁוּ. וּפוֹנִים לַאֲחוֹרֵי הַגָּדֵר. רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵי בְשֵׁם רִבִּי תַנְחוּם. עַד מָקוֹם שֶׁמִּתְעַטֵּשׁ וְאֵין קוֹלוֹ נִשְׁמַע. וְרוֹעִין בַּחוֹרְשִׁין. אֲפִילוּ שֵׁבֶט יְהוּדָה בְשֵׁבֶט נַפְתָּלִי. וְנוֹתְנִין לְנַפְתָּלִי מְלֹא חֶבֶל לִדְרוֹמוֹ שֶׁל יָם. שֶׁנֶּאֱמַר יָם וְדָרוֹם יְרָשָׁה. דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי עֲקִיבָה אוֹמֵר. יָם זֶה יָם שֶׁל סַמְכּוֹ. וְדָרוֹם זֶה יָם שֶׁל טִבֵּרִיָּה. וּמִסְתַּלְּקִין לִצְדָדִין. רַב יְהוּדָה בְשֵׁם רַב. אֲפִילוּ שָׂדֶה מְלֵיאָה כַרְכּוֹם. מַה. נוֹתֵן דָּמִים אוֹ לָאו. מִן מַה דָמַר רַב יְהוּדָה. אֲפִילוּ מְלֵיאָה כוֹרְכּוֹם. הָדָא אָֽמְרָה. נוֹתֵן דָּמִים. אָמַר רִבִּי לָא. מִכֵּיוָן דָמַר רַב יְהוּדָה. אֲפִילוּ לְשָׂדֶה מְלֵיאָה כוֹרְכּוֹם. הָדָא אָֽמְרָה. אֵין נוֹתֵן דָּמִים. וְאֵינוֹ יָכוֹל לִרְחוֹק אֶת עַצְמוֹ יוֹתֵר מִדַּאי. נִישְׁמְעִינָהּ מֵהָדָא. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרִבִּי יְהוֹשֻׁעַ שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ [וְהָיוּ מִסְתַּלְּקִין מִפְּנֵי יְתֵדוֹת הַדְּרָכִים] וְרָאוּ אֶת יְהוּדָה בֶן פַּפּוֹס מִשְׁתַּקֵּעַ וּבָא כְנֶגְדָּן. אָמַר רַבָּן גַּמְלִיאֵל לְרִבִּי יְהוֹשֻׁעַ. מִי זֶה שֶׁמַּרְאֶה עַצְמוֹ בְאֶצְבַּע. אָמַר לוֹ יְהוּדָה בֶן פַּפּוֹס הוּא שֶׁכָּל־מַעֲשָׂיו לְשׁוּם שָׁמַיִם. ^42aThis is an alternative version of the conditions imposed by Joshua; cf. Note 16. Rebbi Tanḥum from Kefar Gun⁴³He is R. Tanḥum bar Ḥiyya from Kefar Agin (Umm Jumia S. of Lake Genezareth), a third generation Amora. in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall.⁴⁴In an agricultural area, even if the field is sown up to the wall; Babli Bava qamma 81a. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum⁴⁵The names here have to be switched; the last generation Tanna Eleazar ben R. Yose cannot speak in the name of the third generation Amora R. Tanḥum.: Up to a place where he lets wind and is not heard⁴⁶From the road.. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,⁴⁷Deuteronomy.33.23">Deut. 33:23; cf. Tosephta Bava qamma 8:18, Sifry Deut. 355, Babli Bava qamma 81b. Since the territory of Naftali was the North-East corner of the Land of Israel, Joshua could not have understood the verse to mean: “West and South he inherited.” The location of Naftali therefore is validly discussed among the rules attributed to Joshua.” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites⁴⁸Lake Huleh., “and South” is Lake Tiberias. ⁴⁹To avoid obstacles on the road, mainly in the rainy season on an unimproved road: Berakhot 2:9:3" href="/Jerusalem_Talmud_Berakhot.2.9.3">Berakhot 2:9, Notes 347–353. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays⁵⁰Reading of L. E: “one does not pay.” The next sentence shows that the reading of L is correct. The argument here is that saffron is so valuable that any stepping into the field causes considerable damage to the farmer; it is unconscionable that he should not be indemnified.. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay⁵¹If it is a right in common law, it cannot be disputed or subjected to payment. He holds that a very valuable crop should never be planted adjacent to a public road without leaving an ample shoulder at the side of the road.. But one cannot deviate more than necessary. Let us hear from the following: ⁴⁹To avoid obstacles on the road, mainly in the rainy season on an unimproved road: Berakhot 2:9:3" href="/Jerusalem_Talmud_Berakhot.2.9.3">Berakhot 2:9, Notes 347–353. Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road]⁵²From E, supported by the text in Berakhot. when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי יוֹנָתָן. הָרוֹצֶה לִבְנוֹת עִיר כַּתְּחִילָּה נוֹתְנִין לוֹ אַרְבָּעָה דְּרָכִים לְד̇ רוּחוֹת הָעוֹלָם. רִבִּי חֲנִינָה בָעֵי קוֹמֵי רִבִּי מָנָא. מַה. מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה אוֹ מִשְּׁמוֹנֶה עַד שֵׁשׁ עֶשְׂרֶה. אָמַר לוֹ. מִשְּׁמוֹנֶה עַד שֵׁשׁ עֶשְׂרֶה. כְּדֵי שֶׁיְּהֵא קָרוֹן הוֹלֵךְ וְקָרוֹן בָּא. Rebbi Samuel in the name of Rebbi Jonathan: If one wants to build a new village, one gives him⁵³The district administration is required to build roads to connect the village to the existing network of roads. four roads to the four directions of the compass. Rebbi Ḥanina asked before Rebbi Mana, how? From four cubits to eight⁵⁴A private road (Mishnah 6:7). or from eight to sixteen⁵⁵A highway. A road 16 cubits wide is the definition of “public domain” (Mishnah 6:7).? He told him, from eight to sixteen so that one truck may leave and the other come.