(ד) הנותן את ערובו בבית שער, אכסדרה ומרפסת, אינו ערוב. והדר שם אינו אוסר עליו. בבית התבן ובבית הבקר ובבית העצים ובבית האוצרות, הרי זה ערוב, והדר שם אוסר (עליו). רבי יהודה אומר: אם יש שם תפיסת יד של בעל הבית, אינו אוסר (עליו).
(ה) המניח את ביתו והלך לשבות בעיר אחרת, אחד נכרי ואחד ישראל, הרי זה אוסר, דברי רבי מאיר. רבי יהודה אומר: אינו אוסר. רבי יוסי אומר: נכרי אוסר, ישראל אינו אוסר, שאין דרך ישראל לבוא בשבת. רבי שמעון אומר: אפלו הניח את ביתו והלך לשבות אצל בתו באותה העיר, אינו אוסר, שכבר הסיע מלבו.
(ו) בור שבין שתי חצרות, אין ממלאין ממנו בשבת, אלא אם כן עשו לו מחיצה גבוהה עשרה טפחים, (בין מלמעלה) בין מלמטה בין מתוך אגנו. רבן שמעון בן גמליאל אומר: בית שמאי אומרים - מלמטה, ובית הלל אומרים - מלמעלה. אמר רבי יהודה: לא תהא מחיצה גדולה מן הכתל שביניהם.
(ז) אמת המים שהיא עוברת בחצר, אין ממלאין הימנה בשבת, אלא אם כן עשו לה מחיצה גבוהה עשרה טפחים בכניסה וביציאה. רבי יהודה אומר: כתל שעל גבה תדון משום מחיצה. אמר רבי יהודה: מעשה באמה של אבל שהיו ממלאין ממנה על פי זקנים בשבת. אמרו לו: מפני שלא היה בה כשעור.
(4) One who places his eruv [in order to permit carrying in the courtyard] in a gateway [porter's lodge], in a portico [entry hall], or in a gallery, it is not [considered] an eruv; and if one lives there [even if has not joined in the eruv], he cannot forbid [the courtyard] to [its owner, meaning he does not prevent the courtyard’s other resident or residents from carrying within it. If one places his eruv] in a straw warehouse, in a barn, in a wood-shed, or in a granary, it is [considered] an eruv; and if one lives there [if he has not joined in the eruv], he forbids the courtyard to [its owner to carry there]. Rabbi Yehuda says, "If the owner [of the courtyard] has reserved to himself the right of keeping his utensils there [in such a space that is being rented out], he [the renter who does not participate in the eruv] does not forbid the courtyard to [its owner to carry there]."
(5) If a person leaves his house, and goes to spend Shabbat in another town [without joining in the eruv], whether he be a gentile or an Israelite, he forbids the courtyard [for the other residents to carry in] – so says Rabbi Meir. Rabbi Yehuda says, "He does not forbid it." Rabbi Yose says, "A gentile forbids it [in such a case], but an Israelite does not, as it is not the custom of an Israelite to return on the Shabbat." Rabbi Shimon says, "Even though he has left his house, and went to spend Shabbat with his daughter in the same town, he does not forbid [the courtyard], since he has in thought renounced [habitation in his house for that Shabbat]."
(6) If a cistern is between two courtyards, we may not draw water from it on Shabbat, unless there is a mechitza [legal partition] ten tefachim high, either above [at the top of the cistern] or below [within the water], or in the basin. Rabbi Shimon ben Gamliel says, "Beit Shammai says, '[The mechitza must be made] below [within the water];' but Beit Hillel says, 'Above [on top the well].'" Said Rabbi Yehuda, "The mechitza is not greater [more effective] than the wall which is between [the two courtyards]."
(7) If a streamlet of water runs through a courtyard, we may not draw water from it, unless there is a mechitza ten tefachim high, where it [the streamlet] flows in [to the courtyard], and [another] where it flows out [again]. Rabbi Yehudah says, "The wall above it is to be considered a mechitza." Rabbi Yehuda [further] said, "It so happened, that, in [the town of] Ebal, they drew water from a streamlet on Shabbat, with the sanction of the Elders." [The Sages] said [back] to him, "[That was] because it did not hold the legal size [of a karmelit – a rabbinically-defined domain which is neither a Biblically-defined public or private domain, in which and into which it is forbidden to carry on Shabbat]."