Study Yoma folio 11B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
בית שער, אכסדרה ומרפסת — תלמוד לומר: ״בית״, מה בית מיוחד לדירה, יצאו אלו שאין מיוחדין לדירה.
a gatehouse, used to guard the entrance to a courtyard, a portico [akhsadra], an open porch, and a balcony serving as a corridor to several residences. Therefore, the verse states: House; just as a house is a place that is designated for residence and is obligated in the mitzva of mezuza, so too all similar structures are obligated. This is to the exclusion of those structures that are not designated for residence but for other purposes, which are exempt from the mitzva of mezuza.
יכול שאני מרבה אף בית הכסא ובית הבורסקי ובית המרחץ ובית הטבילה — תלמוד לומר: ״בית״, מה בית העשוי לכבוד — אף כל העשוי לכבוד, יצאו אלו שאין עשויין לכבוד.
I might have thought that I include in the obligation of mezuza even a latrine, and a tannery, and a bathhouse, and a mikveh for immersion. Therefore, the verse states: House; just as a house is a place that is designed to honor people who enter it, so too, all places that are designed to honor those who enter are obligated in the mitzva of mezuza, excluding those structures that are not designed to honor.
יכול שאני מרבה אף הר הבית והלשכות והעזרות — תלמוד לומר: ״בית״, מה בית שהוא חול — אף כל שהוא חול, יצאו אלו שהן קודש. תיובתא.
I might have thought that I include in the obligation of mezuza even the Temple Mount and its chambers and courtyards. Therefore, the verse states: House; just as a house is a place that is non-sacred, so too any place that is non-sacred is obligated in the mitzva of mezuza, excluding those places that are sacred. For the purposes of this discussion, the baraita teaches that there are rabbis who hold that barns and storehouses whose use is standard require a mezuza, contrary to the opinion of Rav Yehuda that everyone agrees that these structures are exempt. Consequently, the baraita is a conclusive refutation of his opinion and support for the contention of Rav Kahana that this matter is the subject of a tannaitic debate.