which is made to move, i.e., it is not set in one place. Consequently, one can argue that the soil in the boat is not considered attached to the ground. However, with regard to a flowerpot, which is not made to move, as ordinarily a flowerpot remains in one place, no, one cannot reasonably claim that the fixed soil in it is not part of the ground, even when the pot itself is not touching the ground.

Alternatively, one can say the opposite: Perhaps the Rabbis state their opinion, that the soil in the boat is considered to be like the land itself, only there, in the case of a boat, where there is no barrier of airspace between the soil in the boat and the land below, as water is considered to be like solid earth. Therefore, the soil in the boat is viewed as connected to the earth, and has the status of Eretz Yisrael. But in the case of a perforated pot, where there is a barrier of airspace, no, the soil is not connected to the ground.

Rav Naḥman bar Yitzḥak said: With regard to the rivers that are in Eretz Yisrael on which a boat is sailing, everyone agrees that a bill of divorce written on that boat is considered to be written in Eretz Yisrael. However, when they disagree it is with regard to the Great Sea, i.e., the Mediterranean Sea. In other words, is a boat located in the Mediterranean Sea considered to be in Eretz Yisrael or not?

As it is taught in the Tosefta (Terumot 2:12): What is Eretz Yisrael and what is outside of Eretz Yisrael? Any slope that descends at an angle from Turei Amnon in Syria and inward toward Eretz Yisrael is part of Eretz Yisrael. From Turei Amnon and outward, northward, is considered outside of Eretz Yisrael. With regard to the islands [nissin] that are in the sea, one views them as though a string were pulled taut over them from Turei Amnon in the north to the River of Egypt, Wadi el-Arish, in the south. From the string and inward, i.e., east, is Eretz Yisrael; from the string and outward, west, is considered outside of Eretz Yisrael. This is the opinion of the Rabbis.

Rabbi Yehuda says: Any place that is directly across from Eretz Yisrael, including the sea itself, is considered part of Eretz Yisrael, as it is stated: “And for the western border, you shall have the Great Sea for a border, this shall be your west border” (Numbers 34:6). According to this opinion, the entire territory directly across from Eretz Yisrael is considered part of Eretz Yisrael.

And with regard to the islands that are on the sides, which do not exactly line up on the north or the south, one views them as though a string were pulled taut over them in the north from Kefalorya, west of Turei Amnon, to the Atlantic Ocean, and in the south from the River of Egypt westward until the Atlantic Ocean. Those islands that lie from the string and inward are part of Eretz Yisrael, whereas those from the string and outward are outside of Eretz Yisrael.

The Gemara asks: And the Rabbis, what do they do with this verse: “And for the border”? Rabbi Yehuda’s opinion that the border of Eretz Yisrael extends into the sea is apparently supported by this verse. The Gemara answers: They require it to teach that the islands themselves are considered to be within Eretz Yisrael. And Rabbi Yehuda would respond that an additional verse is not required to teach the halakha concerning the islands, as it is clear that they are part of Eretz Yisrael.

§ The mishna teaches that Rabbi Meir says: Akko is like Eretz Yisrael with regard to bills of divorce. The Sages raised a dilemma before Rabbi Ḥiyya bar Abba: One who sells his slave to a master in Syria, is he considered like one who sells his slave outside of Eretz Yisrael, in which case the seller is penalized by the emancipation of his slave, or not?

Rabbi Ḥiyya bar Abba said to them: You learned a resolution for this dilemma from the mishna: Rabbi Meir says that Akko is like Eretz Yisrael with regard to bills of divorce, from which it may be inferred: With regard to bills of divorce, yes, but with regard to slaves, no, it is not considered part of Eretz Yisrael, and all the more so Syria, which is far more distant than Akko from the main areas of Eretz Yisrael. Therefore, this owner has sold his slave outside of Eretz Yisrael.

Having mentioned the status of Syria, the Gemara cites a related halakha. The Sages taught (Tosefta, Kelim 1:5): In three ways Syria is equal to Eretz Yisrael, and in three ways it is similar to outside of Eretz Yisrael. The Gemara inserts a mnemonic device for the ways in which Syria is different than Eretz Yisrael and is similar to Eretz Yisrael: Ayin beit, beit reish, reish kuf. Syria has the status of land that is outside of Eretz Yisrael in the following respects: First, its soil is ritually impure like that of land outside of Eretz Yisrael. And the second is that one who sells his slave to a master in Syria is like one who sells him to a master outside of Eretz Yisrael, and the second master is obligated to emancipate the slave. And third, one who brings a bill of divorce from Syria is like one who brings it from outside of Eretz Yisrael, in that he must say: It was written in my presence and it was signed in my presence.

And in three ways Syria is similar to Eretz Yisrael: Its produce is obligated in tithe and in the mitzvot of the Sabbatical Year like Eretz Yisrael. And one who wishes to enter it while remaining in a state of ritual purity may so enter, as though it were part of Eretz Yisrael. And one who acquires a field in Syria