1. Whenever there is a home that is outside a city, but seventy and two thirds cubits - i.e., the length of one of the sides of [a square] 5000 square cubits in area¹See the Rambam's Commentary to the Mishnah (Eruvin 5:2) which notes the difference between the figures mentioned here and the precise mathematical terms. See also Tosafot Yom Tov, Eruvin 5:2. - or less from the city, it is considered to be part of the city and joined to it. When two thousand cubits are measured in all directions from the city, this house [is considered to be on the extremity of the border²See Halachot 6 and 7, which state that a square should be made to include the furthermost extremities of the city, and the Sabbath limits should be measured from there. and] the measurement [begins] from there.³The Maggid Mishneh notes that the Rambam appears to be saying that the Sabbath limits are measured from the edge of the city. He notes that there are opinions (see Eruvin 5:2) that grant a city a karpef (a seventy and two-thirds cubit extension) even if it is not close to another city. According to those views, the Sabbath limits are calculated seventy and two thirds cubits from the city's boundaries. The Rambam (Commentary on the Mishnah) rejects that view.

The Rambam's opinion is accepted by the Shulchan Aruch (Orach Chayim 398:5). The other view is accepted by the Tur and quoted by the Ramah.

2. If one house is within seventy cubits of a city, another house is within seventy cubits of the first, and a third within seventy cubits of the second [and so on], they are all considered to be one city, although the chain extends for a distance of several days walk. When [the Sabbath limits] are measured, they are measured from the last house, provided this house is a dwelling⁴The intent is a permanent dwelling. A temporary structure, or a building that does not have facilities for lodging is not sufficient, as explained in the following halachot. four cubits by four cubits⁵The Magen Avraham 398:6 emphasizes that this does not include all structures with a total area of sixteen square cubits. Each side of the building must be at least four cubits. (See a parallel in Hilchot Mezuzah 6:2.) or more [in area].

3. [The following are considered to be dwellings in the context mentioned above:] a synagogue that has a dwelling for its attendants, a temple of a false deity that has a dwelling for its priests, a storeroom that has a dwelling, a bridge or a grave that has a dwelling,⁶Rav David Arameah explains that it was common for a bridge to have a dwelling for a toll collector, and a grave to have a dwelling for a watchman. a structure four cubits by four cubits that has three walls but no roof, watchtowers,⁷Our translation is based on the Rambam's Commentary on the Mishnah (Ma'aser 3:7)., a house built [on an island]⁸The bracketed additions are based on Rashi's commentary (Eruvin 55b). at sea,⁹Such a house is useful in unloading cargo from ships (Magen Avraham 398:7). a structure with two walls and a roof,¹⁰The Ra'avad notes that the question of whether such a structure is acceptable is left unresolved by Eruvin, loc. cit. Accordingly, he rules stringently. The Rambam's position is, however, followed by the Shulchan Aruch (Orach Chayim 398:6). a cave with a building at its entrance that is used as a dwelling. All of these are included as part of the city, provided they are located within seventy and a fraction cubits of it.

From this house on the extremity [of the city], we consider it as if a line is extended along the length of the entire city, and we measure two thousand cubits outward from that line.

4. The following [structures] are not added [as the furthest extremities of a city's boundaries]: a structure with two walls and no roof - despite the fact that people dwell within it - a bridge, a grave, a synagogue, a temple to false deities, and a storehouse that do not have dwellings; a cistern, a trench, a cave,¹¹The commentaries on Eruvin 55b state that the latter three are excluded even if there are people who inhabit them. a dovecote, and a house on a ship.¹²Because it is not anchored permanently and may depart, it is considered to be a temporary dwelling (Magen Avraham 398:10). All of these are not added [to a city's boundaries].

5. [The following rule applies when] two towns are located next to each other: If the distance between them is 141 1/3 cubits [or less], so that [the distance between them] is seventy and a fraction [as measured] from one town and seventy and a fraction [as measured] from the other town, they are considered to be a single city. Accordingly, [the inhabitants of] each town can walk throughout the other town and two thousand cubits outside of it.

[The following rules apply when] three villages are located in a triangle: If there are two thousand cubits or less between the village in the middle and both of the villages on the extremities, and there are 282 2/3 cubits [or less] between the villages on the extremities, so that if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both¹³See the Chatam Sofer (Orach Chayim, Responsa 94), which emphasizes that each of the exterior villages can be no more than 141 1/3 cubits from the imaginary line leading to the middle village. It is not sufficient that there be a total sum of less than 282 2/3 cubits between the two villages. of them,¹⁴This phrase and the phrase that precedes it create a difficulty. From the phrase, "there are 282 2/3 cubits [or less] between the villages on the extremities," one would assume that this rule does not apply when the two villages on the extremities are separated by a greater distance. Nevertheless, the phrase "if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both of them," appears to imply that even were the distance between the two villages on the extremities to exceed 282 2/3 cubits, as long as the villages on the extremities are not more than 141 1/3 cubits from the place the middle city would take up, it is acceptable.

From the diagram that the Rambam drew to accompany his Commentary on the Mishnah (Eruvin 5:3), the former interpretation would appear appropriate. (Similarly, the Ra'avad interprets the Rambam's intent in this manner and, therefore, objects.) Nevertheless, both the Maggid Mishneh and the Radbaz state that the width of the city should be added to the sum of 282 2/3 cubits. The Shulchan Aruch (Orach Chayim 398:8) quotes the Rambam's wording verbatim. The Ramah, however, clarifies the ruling according to the interpretation of the Maggid Mishneh. they are all considered to be a single city. When [a Sabbath limit] is measured, it is measured two thousand cubits in all directions from [the single unit created from] these three [villages].

When the wall¹⁵This refers to a wall on which there are no dwellings (Maggid Mishneh). of a city was erected, and the city was settled afterwards, we measure [the Sabbath limit] from [the end of] the settled area [and not from the wall]. If it was settled and then surrounded [by a wall], we measure from the wall.¹⁶Rashi (Eruvin 26a) explains that when a wall is erected after an area has been settled, the wall causes the entire village to be considered as if it were four cubits in length. Therefore, we measure from the wall. When, by contrast, the wall was erected before the houses were built, the wall is not halachically significant. Accordingly, the Sabbath limits are measured from the houses. Based on the Rambam's statement's in Halachah 2, it is questionable if he would accept this interpretation.

6. When a city is rectangular or square, since it has four angles that are equal, we leave it as it is, and measure two thousand cubits in each direction on all four sides.

¹⁷Eruvin 55a and the Shulchan Aruch (Orach Chayim 398:1) state that even if the sides of such a city are not positioned directly north and south, nothing is added to its size, because it is rectangular or square in shape.

If it is circular, we construct an [imaginary] square around it, considering it as the center of that square. We measure two thousand cubits from the sides of that square in all directions. Thus, [the inhabitants] gain [the area] at the corners.

7. Similarly, if a city is triangular in shape, or if it has many different sides, we construct a square around it, and afterwards measure two thousand cubits from each side of that square.

When we construct a square around a city, we construct this square according to the compass directions,¹⁸This applies even when the total area of the square is increased by constructing it in this fashion. making each of its sides face one of the four directions and extend in a straight line vertically or horizontally.

8. When a city is [shaped like a trapezoid,] one side being shorter than the other, we consider both sides to be of the length of the longer side.

[The following rules apply when a city] is L-shaped or crescent-shaped: If there are less than four thousand cubits between the two points on the extremities,¹⁹I.e., if the Sabbath limits of the houses on the extremities overlap, the houses are considered to be part of a single entity. we measure [the Sabbath limit] from [the imaginary line that connects these points].²⁰This applies regardless of the distance from the vertex of the crescent to the imaginary line connecting its extremities. Even if it is more than two thousand cubits, the entire area is considered to be a single unit (Kessef Mishneh). When there are more than four thousand cubits between the two points on the extremities, we measure [the Sabbath limit] from [the vertex of] the crescent.²¹This applies to the house at the vertex. The Rashba considers each of the sides of the crescent to be a separate city. Sefer Ha'Itim considers every house to be an entirely separate entity. The Magen Avraham 398:2 states that the entire crescent is considered to be a single entity. According to this conception, the only difference between this instance and the previous clause is that one may not walk more than two thousand cubits away from the houses in the open area between them.

Based on the rulings of Rabbenu Asher and the Tur, the Ramah mentions two leniencies: a) Even when the two extremities of the crescent are more than four thousand cubits away from each other, the entire area of the crescent until the points on the either side which are four thousand cubits removed, is, nevertheless, considered to be a single entity.

b) If the space from the vertex of the crescent to the imaginary line connecting the two extremities is less than two thousand cubits, the entire area is considered to be a single entity even though there are more than four thousand cubits between each side.

9. [The following rules apply to] a city located at the edge of a river:²²Rabbenu Yitzchak Alfasi - and subsequently the Shulchan Aruch (Orach Chayim 398:9) - interpret this as referring to a river that usually dries up and is filled with water only during the rainy season. If there is a dock four cubits wide at the river bank, so that one can stand on it and use the river, the river is considered to be part of the city. Thus, [the Sabbath limit of] two thousand cubits is measured from the other bank of the river, because the dock causes the river to be considered part of the city.

If there is no dock, the measurement begins from the edge of the houses,²³The city itself, however, is considered to be a collective entity (Maggid Mishneh). Note Rashi (Eruvin 61a), who follows a different perspective entirely, stating that, because there is no dock, the city is not considered as a permanent location, and every home is judged to be an individual entity. and [the width of] the river is included in the two thousand cubits.

10. [The following laws apply to] the dwellers of huts:²⁴More specifically, in his Commentary on the Mishnah (Ma'asrot 3:7), the Rambam defines the Hebrew צריפין as referring to "V-shaped lean-tos made from reeds and wood." [The Sabbath limits] should be measured from the entrance to their homes.²⁵These huts are not considered to be permanent dwellings. Hence, their aggregate is not considered to be a unit. Note, however, the Ramah (Orach Chayim 398:10), who states that if a group of such dwellings is surrounded by a wall ten handbreadths high or a trench ten handbreadths deep, they are considered to be a single unit. If [in that area] there are three courtyards with two houses²⁶This refers to permanent structures built of wood and/or stone. in each, [the entire area] is established [as a unit].²⁷The three courtyards, each containing two houses, are sufficient to be classified as a city (Eruvin 59a). Since we are classifying the permanent houses as a city, that status is conferred upon the area as a whole, including also the huts. A square is constructed around it, and two thousand cubits are measured [from its borders], as all other cities.

11. [The two thousand cubits of the Sabbath limits] should be measured only by using a rope of fifty cubits,²⁸Eruvin 58a interprets Exodus 27:18, "its width fifty by fifty," as an indication that the width of fifty cubits should be measured with a rope of that size. but not a shorter²⁹For when the rope is shorter, the measurers may pull it tightly and extend its length (Rashi, Eruvin 58a). or a longer one.³⁰For when the rope is longer, it may sag and cause the measure to be shortened (Rashi, Eruvin 58a). The rope should be made of flax, so that it will not stretch beyond [that length].

When [the measurers] reach a crevice that is fifty cubits [or less] wide, so that [its width] can be spanned [by the length of] the measuring rope, this should be done,³¹I.e., rather than measure the length of the incline, the entire valley should be measured as a unit of fifty cubits or less. provided [the crevice] is less than four thousand cubits deep.³²The Maggid Mishneh states that this represents the Rambam's interpretation of the statements of Abbimi (Eruvin 58b). Rabbenu Asher offers a different interpretation of that passage, which is accepted by the Shulchan Aruch (Orach Chayim 399:4).

12. When does the above apply? When a plumb line descends directly [into the crevice], for then [the slopes of the crevice] cannot be used.³³For the incline is too steep. If, however, the plumb line does not descend directly,³⁴And thus the slopes of the incline can be used for various purposes. one should not span [the crevice with the measuring rope], unless the crevice is two thousand cubits or less in depth.

13. With regard to a valley with a gradual descent, one should ascend and descend, measuring by approximation.³⁵Our translation is based on the Rambam's Commentary on the Mishnah (Eruvin 5:4). See Halachah 16 for an explanation of the process followed. If the valley is more than fifty cubits wide and thus cannot be spanned [by the measuring rope], [the measurers] should go to a place where they can span the gap,³⁶Provided it is within the Sabbath limits. He should not, however, go beyond the Sabbath limits, lest an observer notice his measurements and mistakenly think that the place is within the Sabbath limits (Eruvin 58b and Halachah 16 above). measure the span [there], see the parallels to [the place they are] measuring, and return to their task.

14. When [the measurers] reach a wall, we do not say that they must pierce the wall [to continue measuring].³⁷Tosafot, Eruvin 58a, states that the intent is not actually to pierce the wall, but that one would be required to erect poles extending above the wall and measure from them. Instead, it is sufficient to approximate its thickness and continue.³⁸The Rambam is referring to a wall whose sides are not straight, and hence the determination of its exact thickness is difficult.

If the wall can be used [by the public],³⁹I.e., its incline is gentle enough to allow the public to ascend it without difficulty. it must be measured in an exact manner.⁴⁰The Rambam's ruling follows the version of Eruvin 58a that appears in the texts of several early geonim. The standard printed text of the Talmud differs. In his gloss, the Ra'avad refers to the version of the standard text. Similarly, if a plumb line will descend directly parallel [to the wall],⁴¹And thus its thickness can be measured easily at either side. It must be measured exactly. The leniency granted in the first clause applies to a wall that ascends gradually, but not gradually enough to make it easily accessible for public use. its thickness should be measured exactly.

15. [The following rules apply when the measurers] reach a mountain: If the slope of the mountain ascends ten handbreadths within a length of five cubits, [the measurers should] measure the span [above the mountain],⁴²By erecting a pole equivalent to the height of the mountain on either side (Shulchan Aruch, Orach Chayim 399:4). and return to their [ordinary] measurement.

If its height rises acutely, its slope ascending ten handbreadths within a length of four cubits, [all that is necessary is] to approximate [its length], and then one may proceed further.

If a mountain is so wide that [the measuring rope] cannot span it - i.e. it is more than fifty cubits wide - it should be measured by approximation, small portions at a time. This is the meaning of the expression,⁴³Eruvin 5:4. "In the mountains, they measured by approximation."

16. What is implied [by the directive to] measure mountains or valleys that cannot be spanned by approximation? Two people hold a rope four cubits long. The person above should hold the upper end at the level of his feet, while the person below should hold the lower end at the level of his heart.⁴⁴In this way, the rope will be held horizontally, on more or less an even plane. The person standing above then descends to the level of the person standing below, who, in turn, descends further to the extent of the rope. [The entire process should be repeated and] continued until the entire area has been measured.

When [the measurers] go to span a mountain or a valley,⁴⁵Which cannot be measured in the normal manner, as mentioned in Halachot 13 and 15. See also Halachah 19. they should not depart from the Sabbath limits, lest passersby see them and say, "The Sabbath limits passed by here."

17. We rely only on the measurement by an expert⁴⁶In his Commentary on the Mishnah (Eruvin 5:5), the Rambam defines this as a person who knows engineering and is proficient in the measurement of land. who is proficient in the measuring of land. If the Sabbath limits [of a city] had been established and an expert came and measured [them again], increasing them in some places and decreasing them in others, we accept his ruling regarding the limits that he increased.⁴⁷The Rambam's wording appears to imply that one accepts the opinion of the expert only with regard to the Sabbath limits that he increased, but not with regard to those that he decreased. The Maggid Mishneh and the Kessef Mishneh note that although the Rambam is quoting the wording of the Mishnah (Eruvin, loc. cit.), the Talmud (Eruvin 59a) explains that the ruling of the expert must be accepted even with regard to those places where he decreased the Sabbath limit. The Kessef Mishneh notes that even in his Commentary on the Mishnah (loc. cit.), the Rambam follows this interpretation.

Note, however, Merkevet HaMishneh, which explains the Rambam's ruling here according to its simple interpretation. When the original measurement of a city's Sabbath limits was made by ordinary people, the expert's advice must be adhered to entirely, whether it is more stringent or more lenient. When, however, the original limits were also established by experts, the situation resembles the latter clause of the halachah, and the second expert's opinion is followed only when it is more lenient.

Similarly, if two experts came and measured the Sabbath limits, one giving a larger measure and the other giving a smaller measure, we accept the ruling of the one who gives the larger measure,⁴⁸Because, as stated in Halachah 19, the more lenient opinion is accepted, since the Sabbath limit of two thousand cubits is a Rabbinic institution. provided that the inconsistency is not greater than the difference between the diagonal [and the border of] a city.⁴⁹We do not say that the difference between the two figures could only be a minute measure because of imprecision. Instead, we allow the possibility of a major error, as explained in the following halachah.

18. What is implied? We can say that the reason the latter increased the measure was the following: The first erred and measured the two thousand [cubits] from the corner of the city diagonally.⁵⁰Instead of measuring 2000 cubits on the diagonal, the person should have measured approximately 2800, as explained in Chapter 27, Halachah 2, and notes. Measuring only 2000 cubits on the diagonal causes the entire measure to become reduced. Therefore, he reduced its measurement, and the distance between the border of the Sabbath limits and the city will be less than two thousand [cubits]. [By contrast,] the second person [who measured] measured the two thousand [cubits] from the edge of the city [and therefore produced a larger figure]. We do not, however, consider the possibility of the first person's making any greater mistake.

Accordingly, if the latter measure is less than 580 cubits⁵¹I.e., if the diagonal of a square is 2000, the side will be approximately 1420. The figure stated by the Rambam is not exact, as the commentaries mention in detail. more than the original measure, it is accepted. A larger increase, however, is not accepted.

19. Even when a servant or a maidservant⁵²There are two difficulties regarding the statements of a servant or maidservant. First, they are not acceptable witnesses. Also, as a whole, such individuals are known to be less than careful with regard to ritual observance. says, "The Sabbath limits reach here,"⁵³I.e., the servant's statements were intended to increase the Sabbath limit of a city by saying that the limit originally established was greater than the one observed at present. their statements are accepted. An adult's statement is accepted if he says, "We would proceed until this place when I was a child." His testimony is relied on in this instance, ⁵⁴Generally, a person's testimony is accepted only when he qualifies as a witness at the time he saw an event take place and at the time he gives his testimony. Since a child is not an acceptable witness, testimony of this nature would ordinarily be rejected. In this instance, however, it is accepted. (See Hilchot Edut 14:3 for other examples of instances in which similar testimony is accepted.)since our Sages stated that the lenient approach should be accepted in these rulings, and not the more stringent one, because the measure of two thousand cubits is a Rabbinic institution.