The Gemara rejects this argument: If the roof in the covered section of the karpef were made like an enclosed veranda whose roof is level, indeed, both Rava and Rabbi Zeira would agree that the edge of the roof descends to the ground and closes up the area. With what are we dealing here? We are dealing with a case where the roof is made like a hammock, i.e., slanted, and therefore one cannot say that the edge of the roof descends to the ground and encloses the area.

Rabbi Zeira said: I agree with Rava with regard to a karpef that is fully breached into a courtyard, meaning the entire wall between them is breached, that it is prohibited to carry in it. What is the reason for this? Because the additional space of the courtyard joins to the karpef and renders it in excess of two beit se’a. Consequently, it is prohibited to carry in it.

Rav Yosef strongly objects to this explanation: Does a space in which it is permitted to carry, the courtyard, render the karpef, prohibited? Given that it had been permitted beforehand to carry from the courtyard to the karpef, why say that now that the partition between them is breached, the additional space, which was itself permitted, should render it prohibited to carry in the karpef?

Abaye said to him: In accordance with whose opinion do you say this? Apparently, it is in accordance with the opinion of Rabbi Shimon, who holds that one is permitted to carry from a courtyard to a karpef. But even according to Rabbi Shimon, there is the space where the walls that are now breached had once stood. This space had not been fit for carrying from the outset, even according to Rabbi Shimon; therefore, if the karpef had been at first exactly the area of two beit se’a, it would be prohibited to carry in the entire karpef due to the additional space of the fallen walls.

This is as Rav Ḥisda said with regard to a karpef that is fully breached into a courtyard: In the courtyard one is permitted to carry and in the karpef he is prohibited to carry.

The Gemara asks: As for the courtyard, what is the reason that this is permitted? Is it because it has the remnants of the original walls on either side of the breach, which allow the breach to be treated like an entrance? But at times you find just the opposite; if the courtyard was narrower than the karpef and the partition between them was fully breached, it is the karpef that retains the remnants of the original walls on either side of the breach, while the courtyard is breached in its entirety.

Rather, it is because we say that with regard to this one, the karpef, which was not enclosed for the purpose of residence and where one is permitted to carry only if it is no more than two beit se’a, the space of the fallen walls renders it in excess of two beit se’a. However, with regard to that one, the courtyard, which was enclosed for the purpose of residence and where there is no size limit above which it is prohibited to carry, the space of the fallen walls does not render it in excess of any limit.

The Gemara cites a related incident: A certain orchard [bustana] was adjacent to the wall of a mansion [apadna]. The orchard was larger than two beit se’a and was enclosed for the purpose of residence by a wall, part of which was the wall of the mansion. One day the outer wall of the mansion, which also served as a wall for the orchard, collapsed. Rav Beivai thought to say that we can rely upon one of the mansion’s inner walls to serve as a partition for the orchard and thereby permit one to carry there in the future as well.

Rav Pappi said to him: Because you come from truncated [mula’ei] people, as Rav Beivai’s family traced their lineage to the house of Eli, all of whose descendants were destined to be short-lived (see i Samuel 2:31), you speak truncated [mulayata] matters, as the inner wall cannot be relied upon at all. That is because these walls were made for the inside of the mansion, and they were not made for the outside; that is, they were not designed from the outset to serve as partitions for the orchard.

The Gemara relates: The Exilarch had a banqueting pavilion [abvarneka] in his orchard that was larger than two beit se’a and that had not been enclosed from the outset for the purpose of residence. The Exilarch said to Rav Huna bar Ḥinnana: Let the Master make some arrangement so that tomorrow, on Shabbat, we may eat bread there, i.e., so that we may be permitted to carry food and utensils from the house to the pavilion via the orchard.

Rav Huna bar Ḥinnana went and erected a fence of reeds, each reed separated from the next by less than three handbreadths. That is to say, he erected two such partitions between the house and the pavilion with a passageway between them, through which the Exilarch and his men could carry whatever they needed, as the partitions were constructed in the proper manner for the purpose of residence. Rava, however, went