משנה: אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת אֶלָּא עַל תְּנַאי אֵימָתַי שֶׁיִּרְצוּ יַחֲזִירוּהוּ דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם חוּץ מֵאַרְבָּעָה דְּבָרִים לַמֶּרְחָץ וְלַבּוּרְסְקִי וְלַטְּבִילָה וּלְבֵית הַמַּיִם. רִבִּי יְהוּדָה אוֹמֵר מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה׃ וְעוֹד אָמַר רִבִּי יְהוּדָה בֵּית הַכְּנֶסֶת שֶׁחָרַב אֵין מַסְפִּידִין לְתוֹכוֹ וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵּרוֹת וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא שֶׁנֶּאֱמַר וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם. קְדוּשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בּוֹ עֲשָׂבִים לֹא יִתְלוֹשׁ מִפְּנֵי עָגְמַת נֶפֶשׁ׃ MISHNAH: One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rebbi Meïr. But the Sages are saying that one may sell it permanently except for four things75They exclude the (thermal) bath house and the (cold) ritual bath because people stand there naked, and tannery and urinal because of the bad smell. Both are considered inappropriate for what had been a place of worship., a bath house, a tannery, a ritual bath, and a urinal. Rebbi Jehudah says, one sells it as a courtyard76It can be sold unconditionally as building plot. and the buyer may use it as he pleases.
In addition, Rebbi Jehudah said, in a destroyed synagogue78Collapsed, destroyed by fire, or otherwise unusable. one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce79For example to make raisins or fig cakes., nor use it as a short-cut80Latin compendiarium(iter)., for it is said81Lev. 26:31., I shall lay waste your holy places, they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling82People should feel badly enough in seeing weeds grow that they raise the money to rebuild the synagogue..
הלכה: הָדָא דְאַתְּ אָמַר בְּבֵית הַכְּנֶסֶת שֶׁלְיָחִיד. אֲבָל בְּבֵית הַכְּנֶסֶת שֶׁלְרַבִּים אֶפִילוּ בָּנוּי אָסוּר. אָמַר רִבִּי חִייָה בַּר בָּא. רִבִּי יוֹחָנָן מֵיקַל לַנַּשְׁייָא דְּשָֽׁטְחָן בִּגְדֵּיהוֹן עַל אֲוִירָא דְּבֵי מִדְרָשָׁא. HALAKHAH: This you are saying for a private synagogue. But for a public synagogue it is forbidden even if it is built up83For an existing private synagogue the owner can give permission for use. For a public one there is nobody who would have the authority to give permission.. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan was cursing women who hung their clothing in the air of the study hall.
שְׁמוּאֵל אָמַר. נִכְנַס שֶׁלֹּא לַעֲשׂוֹתוֹ קַפַּנְדָּרִיָא מוּתָּר לַעֲשׂוֹתוֹ כְּקַפּוֹנְדָּרִיָא. תַּנֵּי. בָּתֵּי כְנֶיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת אֵין נוֹהֲגִין בָּהֶן קַלּוּת רֹאשׁ. לָא אוֹכְלִין וְלֹא שׁוֹתִין בָּהֶן וְלֹא מְטַייְלִין בָּהֶן וְלֹא יְשֵׁינִים בָּהֶן וְלֹא נִכְנָסִין בָּהֶן לֹא בַחַמָּה בִימוֹת הַחַמָּה וְלֹא בִגְשָׁמִים בִּימוֹת הַגְּשָׁמִים. אֲבָל שׁוֹנִין וְדוֹרְשִׁין בָּהֶן. רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי אָמַר. בָּתֵּי כְנֶיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת לַחֲכָמִים וּלְתַלְמִידֵיהֶם. רִבִּי חִייָה רִבִּי יָסָא מִיקְבָּלִין בְּגַו כְּנִישְׁתָּא. רִבִּי אִימִּי מְפַקַּד לַסַּפְרָייָא. אִין אֲתַא בַּר נַשׁ גַּבְּכוֹן מְלֻכְלַךְ בְּאוֹרַיִתָא [לְגַבְּכוֹן] תְּהֲווֹן מְקַבְּלִין לֵיהּ וּלְחַמְרֵיהּ וְּלְמָנוֹי. רִבִּי בֶּרֶכְיָה אֲזַל לִכְנִישְׁתָּא דְבֵית שְׁאָן. חֲמָא חַד בַּר נַשׁ מַשְׁזִיג יָדוֹי וְרַגְלוֹי מִן גּוֹרְנָהּ. אֲמַר לֵיהּ. אֲסִיר לָךְ. לְמָחָר חַמְתֵּא הַהוּא גוֹבְרָא מַשְׁזִיג יָדוֹי וְרִיגְלוֹי מִן גּוֹרְנָהּ. אֲמַר לֵיהּ. רִבִּי. לָךְ שָׁרֵי וְלִי אֲסִיר. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. כֵּן אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. בָּתֵּי כְנֶיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת לַחֲכָמִים וּלְתַלְמִידֵיהֶם. הָהֵן פַּרְווּרָה מָהוּ מִיעֲבוֹר בְּגַוָּהּ. רִבִּי אַבָּהוּ עֲבַר בְּפַּרְווּרָה. מַה דְשָׁרֵי. אָמַר רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לִֵוי. סַפְרָא הֲוָה אֵימָתָן וְאִין לָא הֲוָה רִבִּי אַבָּהוּ עֲבַר לָא הֲוָה מְפַנֵּי טַלְייָא. Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut84If somebody enters for a legitimate reason, if then he leaves he may use the exit closest to his destination even if his total path then shows that he shortened his route by passing through the house of study. Babli 29a.. It was stated85Tosephta 2:18, Babli 28a.: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students86He disagrees with the Tosephta and permits Sages and students to use synagogues and houses of study as dormitories. Babli 28b.. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue.87They are reported to have taught at many different places. When they were traveling they stayed at synagogues. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study88If it is clear that he studied, even if not at the level of any degree., accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them89Even though one may not take a short-cut through a synagogue or a house of study, what is the rule about the surrounding real estate?? Rebbi Abbahu passed through its fore-court. Is it permitted90Does the act of R. Abbahu show that fore-courts may be used as short-cuts?? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children91In this version, the fore-courts have the same status as the houses of study themselves and may be used as short-cuts only if one enters for a legitimate reason..