Why can a resident of a courtyard insist on a gutter pipe being moved, but not a gutter itself? If a resident has an item that juts out into a neighbor’s airspace or a window that faces the neighbor’s property, can the resident create a chazaka if the neighbor has not complained? Creating a chazaka depends on whether or not it is something we would expect the neighbor to complain about. If they will unlikely complain, their lack of complaint doesn’t enable the other to create a chazaka. What types of things does a neighbor not even have the right to complain about?
Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
This month’s learning is sponsored by Marci Glazer in loving memory of Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “To my extraordinary teacher and chevruta, I am only on this path because of you. All of my learning is dedicated in your name.”
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
Want to dedicate learning? Get started here:
0:00
0:00
Today’s daily daf tools:
Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
This month’s learning is sponsored by Marci Glazer in loving memory of Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “To my extraordinary teacher and chevruta, I am only on this path because of you. All of my learning is dedicated in your name.”
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
Bava Batra 59
תְּנַן: ״הַמַּזְחֵילָה יֵשׁ לָהּ חֲזָקָה״. בִּשְׁלָמָא לְמַאן דְּאָמַר הָנָךְ תַּרְתֵּי – שַׁפִּיר.
We learned in the mishna: With regard to a gutter pipe, one does have the means to establish an acquired privilege for its use. Granted, according to the one who says those first two explanations, i.e., Shmuel and Rabbi Ḥanina, it is well. The distinction between the halakha with regard to a spout and that of a gutter pipe is clear: Since the gutter pipe is fixed in place, there is an acquired privilege, and it may not be moved or shortened.
אֶלָּא לְמַאן דְּאָמַר שֶׁאִם רָצָה לִבְנוֹת תַּחְתָּיו בּוֹנֶה, מַאי נָפְקָא לֵיהּ מִינַּהּ?
But according to Rav Yirmeya bar Abba, the one who says that the mishna means: If the owner of the field wishes to build beneath it he may build, what difference does it make to the owner of the gutter pipe if the owner of the field builds beneath it? Why would he have the right to prevent it?
הָכָא בְּמַזְחֵילָה שֶׁל בִּנְיָן עָסְקִינַן, דְּאָמַר לֵיהּ: לָא נִיחָא לִי דְּתִתְּרַע אֲשִׁיתַאי.
The Gemara answers: Here we are dealing with a gutter pipe that is made of stone and is built into the walls of the building, in a case where the owner of the gutter pipe said to the owner of the field: It is not amenable to me that you build beneath my gutter pipe, as my walls will weaken as a result.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: צִינּוֹר הַמְקַלֵּחַ מַיִם לַחֲצַר חֲבֵרוֹ, וּבָא בַּעַל הַגָּג לְסוֹתְמוֹ, בַּעַל הֶחָצֵר מְעַכֵּב עָלָיו, דַּאֲמַר לֵיהּ: כִּי הֵיכִי דְּאַתְּ קַנְיָא לָךְ חָצֵר דִּידִי לְמִשְׁדֵּא בֵּיהּ מַיָּא, לְדִידִי נָמֵי קְנֵי לִי מַיָּא דְּאִיגָּרָךְ.
Rav Yehuda says that Shmuel says: With regard to a pipe from which water is draining into another’s courtyard and the owner of the roof comes to seal his drainage pipe, the owner of the courtyard can prevent him from doing so. As the owner of the field can say to him: Just as you have acquired my courtyard for the purpose of throwing your water into it, I have also acquired the water of your roof, and since I wish to use it, you may not seal the pipe.
אִיתְּמַר, רַבִּי אוֹשַׁעְיָא אָמַר: מְעַכֵּב. רַבִּי חָמָא, אָמַר: אֵינוֹ מְעַכֵּב. אֲזַל שַׁיְילֵיהּ לְרַבִּי בֵּיסָא, אֲמַר לְהוּ: מְעַכֵּב. קָרֵי עֲלֵיהּ רָמֵי בַּר חָמָא: ״וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק״ – זֶה רַבִּי אוֹשַׁעְיָא בְּנוֹ שֶׁל רַבִּי חָמָא בְּנוֹ שֶׁל רַבִּי בֵּיסָא.
It was stated that there is a dispute with regard to this issue, as Rabbi Oshaya says: The owner of the courtyard can prevent the owner of the roof from sealing the pipe, while Rabbi Ḥama, Rabbi Oshaya’s father, says: He cannot prevent it. Rabbi Oshaya went and asked Rabbi Ḥama’s father, Rabbi Bisa. Rabbi Bisa said to them: He can prevent it. Rami bar Ḥama read the verse about him: “And if a man prevail against him that is alone, two shall withstand him; and a threefold cord is not quickly broken” (Ecclesiastes 4:12), saying that this applies to Rabbi Oshaya, son of Rabbi Ḥama, son of Rabbi Bisa, three generations of Torah scholars in one family who knew one another and conversed with each other with regard to matters of halakha.
סוּלָּם הַמִּצְרִי אֵין לוֹ חֲזָקָה. הֵיכִי דָּמֵי סוּלָּם הַמִּצְרִי? אָמְרִי דְּבֵי רַבִּי יַנַּאי: כֹּל שֶׁאֵין לוֹ אַרְבָּעָה חֲווֹקִין.
§ The mishna teaches that with regard to an Egyptian ladder, which is small and portable, one has no means to establish an acquired privilege for its use. The Gemara asks: What is an Egyptian ladder like? The members of the school of Rabbi Yannai say: It is any ladder that does not have four rungs.
חַלּוֹן הַמִּצְרִית אֵין לָהּ חֲזָקָה כּוּ׳. מַאי שְׁנָא גַּבֵּי סוּלָּם דְּלָא מְפָרֵשׁ, וּמַאי שְׁנָא גַּבֵּי חַלּוֹן דִּמְפָרֵשׁ? מִשּׁוּם דְּקָא בָּעֵי אִיפְּלוֹגֵי רַבִּי יְהוּדָה בְּסֵיפָא.
The mishna teaches that with regard to an Egyptian window, one has no means to establish an acquired privilege for its use. The Gemara asks: What is different with regard to an Egyptian ladder, that the mishna does not explain what it is, and what is different with regard to an Egyptian window, that the mishna does explain what it is? The Gemara answers: It was necessary for the mishna to state the definition of an Egyptian window according to the unattributed opinion of the mishna because it wants to cite the dissenting opinion of Rabbi Yehuda in the latter clause.
אָמַר רַבִּי זֵירָא: לְמַטָּה מֵאַרְבַּע אַמּוֹת – יֵשׁ לוֹ חֲזָקָה, וְיָכוֹל לְמַחוֹת; לְמַעְלָה מֵאַרְבַּע אַמּוֹת – אֵין לוֹ חֲזָקָה, וְאֵינוֹ יָכוֹל לְמַחוֹת. וְרַבִּי אִילְעָא אָמַר: אֲפִילּוּ לְמַעְלָה מֵאַרְבַּע אַמּוֹת – אֵין לוֹ חֲזָקָה, וְיָכוֹל לְמַחוֹת.
With regard to windows, Rabbi Zeira says: If one built a large window at a height that is lower than four cubits from the ground, he has the means to establish an acquired privilege for its use, and therefore, his neighbor can protest the initial construction of the window. If one built a large window at a height that is above four cubits from the ground, he has no means to establish an acquired privilege for its use, and therefore his neighbor cannot protest its construction. And Rabbi Ile’a says: Even if it is built at a height that is above four cubits from the ground, he has no means to establish an acquired privilege for its use, but nevertheless, his neighbor can protest its construction.
לֵימָא בְּכוֹפִין עַל מִדַּת סְדוֹם קָא מִיפַּלְגִי – דְּמָר סָבַר: כּוֹפִין, וּמַר סָבַר: אֵין כּוֹפִין?
The Gemara asks: Shall we say that they disagree with regard to whether there is coercion concerning conduct characteristic of Sodom? Perhaps their dispute is with regard to a circumstance where one will not suffer any loss while another gains some benefit, and the former desires to prevent the latter from gaining the benefit, if the former is coerced into not being evil without reason and consequently allows the latter to derive the benefit, counter to the behavior of the residents of Sodom. One Sage, Rabbi Zeira, holds that there is coercion, and therefore the neighbor who does not suffer any damage from a high window cannot protest, and one Sage, Rabbi Ile’a, holds that there is no coercion.
לָא; דְּכוּלֵּי עָלְמָא כּוֹפִין, וְשָׁאנֵי הָכָא – דַּאֲמַר לֵיהּ: זִימְנִין דְּמוֹתְבַתְּ שַׁרְשִׁיפָא תּוּתָךְ, וְקָיְימַתְּ וְקָא חָזֵית. הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרַבִּי אַמֵּי. שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַבִּי אַבָּא בַּר מֶמֶל, אֲמַר לֵיהּ: עֲבֵיד לֵיהּ כְּרַבִּי אִילְעָא.
The Gemara rejects this: No, everyone agrees that there is coercion concerning conduct characteristic of Sodom, and it is different here, as according to the opinion of Rabbi Ile’a this is not conduct characteristic of Sodom, as the neighbor can say to the one who constructed the window: There are times when you place a bench beneath yourself, and you stand and see into my home. Therefore, I can protest. The Gemara relates that there was a certain individual who came before Rabbi Ami and presented this precise scenario. Rabbi Ami sent him before Rabbi Abba bar Memel to ask for a ruling. Rabbi Abba bar Memel said to him: Act in accordance with the opinion of Rabbi Ile’a.
אָמַר שְׁמוּאֵל: וּלְאוֹרָה – אֲפִילּוּ כָּל שֶׁהוּא יֵשׁ לוֹ חֲזָקָה.
Since the mishna cited a dispute with regard to the conditions under which an owner has acquired the privilege to use a window, the Gemara teaches that Shmuel says: And if a window was built for the purpose of enabling light to enter a dark room, then the owner of the window has the means to establish an acquired privilege for its use, whatever size it is, not only if it is a large window. And if the neighbor did not protest its construction, he cannot subsequently force the owner of the window to seal it.
מַתְנִי׳ הַזִּיז; עַד טֶפַח – יֵשׁ לוֹ חֲזָקָה,
MISHNA: With regard to a projection emerging from the wall of one’s house, overhanging a courtyard, one has the means to establish an acquired privilege for its use if it protrudes at least as far as a handbreadth,
וְיָכוֹל לְמַחוֹת. פָּחוֹת מִטֶּפַח – אֵין לוֹ חֲזָקָה, וְאֵין יָכוֹל לְמַחוֹת.
and the owner of the courtyard can protest its construction. If it protrudes less than a handbreadth, the owner of the house has no means to establish an acquired privilege for its use, and the owner of the courtyard cannot protest its construction.
גְּמָ׳ אָמַר רַבִּי אַסִּי אָמַר רַבִּי מָנִי, וְאָמְרִי לָהּ אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי מָנִי: הֶחְזִיק בְּטֶפַח – הֶחְזִיק בְּאַרְבַּע. מַאי קָאָמַר? אָמַר אַבָּיֵי, הָכִי קָאָמַר: הֶחְזִיק רוֹחַב טֶפַח בְּמֶשֶׁךְ אַרְבַּע – הֶחְזִיק בְּרוֹחַב אַרְבַּע.
GEMARA: Rabbi Asi says that Rabbi Mani says, and some say that Rabbi Ya’akov says that Rabbi Mani says: If one established an acquired privilege with regard to a projection of a handbreadth, he has established an acquired privilege with regard to four handbreadths. The Gemara asks: What is he saying? Abaye said that this is what he is saying: If one established an acquired privilege with regard to a projection that measures one handbreadth wide by four handbreadths long, he has established an acquired privilege with regard to extending the projection to a width of four handbreadths.
פָּחוֹת מִטֶּפַח – אֵין לוֹ חֲזָקָה, וְאֵינוֹ יָכוֹל לְמַחוֹת. אָמַר רַב הוּנָא: לֹא שָׁנוּ אֶלָּא בַּעַל הַגָּג בְּבַעַל הֶחָצֵר, אֲבָל בַּעַל הֶחָצֵר בְּבַעַל הַגָּג – יָכוֹל לְמַחוֹת. וְרַב יְהוּדָה אָמַר: אֲפִילּוּ בַּעַל חָצֵר בְּבַעַל הַגָּג, אֵינוֹ יָכוֹל לְמַחוֹת.
The mishna teaches that if the projection protrudes less than a handbreadth the owner of the house has no means to establish an acquired privilege for its use, and the owner of the courtyard cannot protest. Rav Huna says: They taught only that the owner of the roof cannot protest the actions of the owner of the courtyard, i.e., he may not demand that the owner of the courtyard refrain from construction that interferes with the former’s use of the projection. But the owner of the courtyard can protest the actions of the owner of the roof, and demand that the latter not build a projection of any size, even less than a handbreadth. He can also demand that the owner of the roof not use an existing projection, since it leads to damage caused by sight. And Rav Yehuda says: Even the owner of the courtyard cannot protest the actions of the owner of the roof.
לֵימָא בְּהֶיזֵּק רְאִיָּה קָמִיפַּלְגִי – דְּמָר סָבַר: שְׁמֵיהּ הֶיזֵּק, וּמָר סָבַר: לָאו שְׁמֵיהּ הֶיזֵּק?
The Gemara suggests: Shall we say that they disagree with regard to damage caused by sight? As one Sage, Rav Huna, holds that it is considered to be damage, and therefore the owner of the courtyard can protest, since the owner of the roof has the means to see into the other’s courtyard when using this projection, and one Sage, Rav Yehuda, holds that it is not considered to be damage.
לָא; דְּכוּלֵּי עָלְמָא שְׁמֵיהּ הֶיזֵּק; וְשָׁאנֵי הָכָא, דְּאָמַר לֵיהּ: לְתַשְׁמִישְׁתָּא – לָא חֲזֵי; לְמַאי חֲזֵי – לְמִתְלֵא בֵּיהּ מִידֵּי; מַהְדַּרְנָא אַפַּאי וְתָלֵינָא בֵּיהּ.
The Gemara rejects this: No, everyone agrees that damage caused by sight is considered to be damage. And Rav Yehuda holds it is different here, as the owner of the roof can say to the owner of the courtyard: The projection is not suitable for use, since it is too small for me to stand upon and look into the courtyard. For what purpose is it suitable? To hang items on it, and nothing more. I will turn my face away and hang items on it without looking into your courtyard.
וְאִידַּךְ – אֲמַר לֵיהּ: זִימְנִין דִּבְעִיתַתְּ.
And the other amora, Rav Huna, holds that the owner of the courtyard can say to the owner of the roof: There may be times when you are frightened due to the height of the projection, and you will look into my courtyard while using it.
מַתְנִי׳ לֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר הַשּׁוּתָּפִין. לָקַח בַּיִת בְּחָצֵר אַחֶרֶת – לֹא יִפְתָּחֶנָּה בַּחֲצַר הַשּׁוּתָּפִין. בָּנָה עֲלִיָּיה עַל גַּבֵּי בֵּיתוֹ – לֹא יִפְתָּחֶנָּה לַחֲצַר הַשּׁוּתָּפִין; אֶלָּא אִם רָצָה – בּוֹנֶה אֶת הַחֶדֶר לְפָנִים מִבֵּיתוֹ, וּבוֹנֶה עֲלִיָּיה עַל גַּבֵּי בֵּיתוֹ, וּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ.
MISHNA: A person may not open his windows, i.e., build an opening in a wall to use as a window, into a courtyard belonging to partners, i.e., a courtyard in which he is a partner. If he purchased a house in another, adjacent courtyard, he may not open the house into a courtyard belonging to partners. If he built a loft on top of his house, he may not open it into a courtyard belonging to partners. Rather, if he desired to build a loft, he may build a room within his house, or he may build a loft on top of his house, and open it into his house, not directly into the courtyard.
גְּמָ׳ מַאי אִירְיָא לַחֲצַר הַשּׁוּתָּפִין? אֲפִילּוּ לַחֲצַר חֲבֵירוֹ נָמֵי לָא!
GEMARA: With regard to the mishna’s ruling that one may not open a window into a courtyard that he co-owns, the Gemara asks: Why did the mishna specifically render it prohibited for one to open a window into a courtyard belonging to partners? One may not open a window into another’s courtyard either, as it will lead to damage caused by sight.
לָא מִיבַּעְיָא קָאָמַר – לָא מִיבַּעְיָא לַחֲצַר חֲבֵרוֹ דְּלָא, אֲבָל לַחֲצַר הַשּׁוּתָּפִין, דְּאָמַר לֵיהּ: סוֹף סוֹף הָא קָא בָּעֵית אִצְטְנוֹעֵי מִינַּאי בֶּחָצֵר; קָא מַשְׁמַע לַן דַּאֲמַר לֵיהּ: עַד הָאִידָּנָא – בֶּחָצֵר הֲוָה בָּעֵינָא אִצְטְנוֹעֵי מִינָּךְ, הַשְׁתָּא – אֲפִילּוּ בַּבַּיִת נָמֵי בָּעֵינָא אִצְטְנוֹעֵי מִינָּךְ.
The Gemara replies that the mishna is speaking utilizing the style of: It is not necessary, as follows: It is not necessary to say that it is not permitted for one to open a window into another’s courtyard, where he is certainly not allowed to look; but where one wants to open a window into a courtyard belonging to partners, where the owner of the window can say to the other partner: Ultimately, since you need to conceal yourself from me and conduct yourself modestly in the courtyard where I too am a partner and have the right to be present, why does it bother you if I open a window into there? Therefore, the mishna teaches us that the partner may say to him: Until now I needed to conceal myself from you only when we were both in the courtyard. Now I will need to conceal myself from you even in the house, as you can see into my house from your window.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁפָּתַח חַלּוֹנָיו לַחֲצַר הַשּׁוּתָּפִין; וּבָא לִפְנֵי רַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹסֵי, אָמַר לוֹ: הֶחְזַקְתָּ בְּנִי, הֶחְזַקְתָּ; וּבָא לִפְנֵי רַבִּי חִיָּיא, אָמַר: יָגַעְתָּ וּפָתַחְתָּ, יְגַע וּסְתוֹם.
The Sages taught in a baraita: There was an incident involving a person who opened his windows into a courtyard belonging to partners and came before Rabbi Yishmael bar Rabbi Yosei, who said to him: You have established an acquired privilege, my son; you have established an acquired privilege, and you may not be prevented from using the windows. And he came before Rabbi Ḥiyya, who said to him: You toiled and opened the windows; you must toil and seal them, as the partners have the right to prevent you from using these windows.
אָמַר רַב נַחְמָן:
Rav Naḥman said:
Follow 
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Damage by Sight, Privacy and a Prophet with a Closed Eye – On Second Thought
08.23.2024 | י״ט באב תשפ״ד
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
Cindy Dolgin
HUNTINGTON, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
Dena Heller
New Jersey, United States
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Lisa Kolodny
Raanana, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
Meira Shapiro
NJ, United States
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Mamaroneck, NY, United States
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
Bava Batra 59
תְּנַן: ״הַמַּזְחֵילָה יֵשׁ לָהּ חֲזָקָה״. בִּשְׁלָמָא לְמַאן דְּאָמַר הָנָךְ תַּרְתֵּי – שַׁפִּיר.
We learned in the mishna: With regard to a gutter pipe, one does have the means to establish an acquired privilege for its use. Granted, according to the one who says those first two explanations, i.e., Shmuel and Rabbi Ḥanina, it is well. The distinction between the halakha with regard to a spout and that of a gutter pipe is clear: Since the gutter pipe is fixed in place, there is an acquired privilege, and it may not be moved or shortened.
אֶלָּא לְמַאן דְּאָמַר שֶׁאִם רָצָה לִבְנוֹת תַּחְתָּיו בּוֹנֶה, מַאי נָפְקָא לֵיהּ מִינַּהּ?
But according to Rav Yirmeya bar Abba, the one who says that the mishna means: If the owner of the field wishes to build beneath it he may build, what difference does it make to the owner of the gutter pipe if the owner of the field builds beneath it? Why would he have the right to prevent it?
הָכָא בְּמַזְחֵילָה שֶׁל בִּנְיָן עָסְקִינַן, דְּאָמַר לֵיהּ: לָא נִיחָא לִי דְּתִתְּרַע אֲשִׁיתַאי.
The Gemara answers: Here we are dealing with a gutter pipe that is made of stone and is built into the walls of the building, in a case where the owner of the gutter pipe said to the owner of the field: It is not amenable to me that you build beneath my gutter pipe, as my walls will weaken as a result.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: צִינּוֹר הַמְקַלֵּחַ מַיִם לַחֲצַר חֲבֵרוֹ, וּבָא בַּעַל הַגָּג לְסוֹתְמוֹ, בַּעַל הֶחָצֵר מְעַכֵּב עָלָיו, דַּאֲמַר לֵיהּ: כִּי הֵיכִי דְּאַתְּ קַנְיָא לָךְ חָצֵר דִּידִי לְמִשְׁדֵּא בֵּיהּ מַיָּא, לְדִידִי נָמֵי קְנֵי לִי מַיָּא דְּאִיגָּרָךְ.
Rav Yehuda says that Shmuel says: With regard to a pipe from which water is draining into another’s courtyard and the owner of the roof comes to seal his drainage pipe, the owner of the courtyard can prevent him from doing so. As the owner of the field can say to him: Just as you have acquired my courtyard for the purpose of throwing your water into it, I have also acquired the water of your roof, and since I wish to use it, you may not seal the pipe.
אִיתְּמַר, רַבִּי אוֹשַׁעְיָא אָמַר: מְעַכֵּב. רַבִּי חָמָא, אָמַר: אֵינוֹ מְעַכֵּב. אֲזַל שַׁיְילֵיהּ לְרַבִּי בֵּיסָא, אֲמַר לְהוּ: מְעַכֵּב. קָרֵי עֲלֵיהּ רָמֵי בַּר חָמָא: ״וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק״ – זֶה רַבִּי אוֹשַׁעְיָא בְּנוֹ שֶׁל רַבִּי חָמָא בְּנוֹ שֶׁל רַבִּי בֵּיסָא.
It was stated that there is a dispute with regard to this issue, as Rabbi Oshaya says: The owner of the courtyard can prevent the owner of the roof from sealing the pipe, while Rabbi Ḥama, Rabbi Oshaya’s father, says: He cannot prevent it. Rabbi Oshaya went and asked Rabbi Ḥama’s father, Rabbi Bisa. Rabbi Bisa said to them: He can prevent it. Rami bar Ḥama read the verse about him: “And if a man prevail against him that is alone, two shall withstand him; and a threefold cord is not quickly broken” (Ecclesiastes 4:12), saying that this applies to Rabbi Oshaya, son of Rabbi Ḥama, son of Rabbi Bisa, three generations of Torah scholars in one family who knew one another and conversed with each other with regard to matters of halakha.
סוּלָּם הַמִּצְרִי אֵין לוֹ חֲזָקָה. הֵיכִי דָּמֵי סוּלָּם הַמִּצְרִי? אָמְרִי דְּבֵי רַבִּי יַנַּאי: כֹּל שֶׁאֵין לוֹ אַרְבָּעָה חֲווֹקִין.
§ The mishna teaches that with regard to an Egyptian ladder, which is small and portable, one has no means to establish an acquired privilege for its use. The Gemara asks: What is an Egyptian ladder like? The members of the school of Rabbi Yannai say: It is any ladder that does not have four rungs.
חַלּוֹן הַמִּצְרִית אֵין לָהּ חֲזָקָה כּוּ׳. מַאי שְׁנָא גַּבֵּי סוּלָּם דְּלָא מְפָרֵשׁ, וּמַאי שְׁנָא גַּבֵּי חַלּוֹן דִּמְפָרֵשׁ? מִשּׁוּם דְּקָא בָּעֵי אִיפְּלוֹגֵי רַבִּי יְהוּדָה בְּסֵיפָא.
The mishna teaches that with regard to an Egyptian window, one has no means to establish an acquired privilege for its use. The Gemara asks: What is different with regard to an Egyptian ladder, that the mishna does not explain what it is, and what is different with regard to an Egyptian window, that the mishna does explain what it is? The Gemara answers: It was necessary for the mishna to state the definition of an Egyptian window according to the unattributed opinion of the mishna because it wants to cite the dissenting opinion of Rabbi Yehuda in the latter clause.
אָמַר רַבִּי זֵירָא: לְמַטָּה מֵאַרְבַּע אַמּוֹת – יֵשׁ לוֹ חֲזָקָה, וְיָכוֹל לְמַחוֹת; לְמַעְלָה מֵאַרְבַּע אַמּוֹת – אֵין לוֹ חֲזָקָה, וְאֵינוֹ יָכוֹל לְמַחוֹת. וְרַבִּי אִילְעָא אָמַר: אֲפִילּוּ לְמַעְלָה מֵאַרְבַּע אַמּוֹת – אֵין לוֹ חֲזָקָה, וְיָכוֹל לְמַחוֹת.
With regard to windows, Rabbi Zeira says: If one built a large window at a height that is lower than four cubits from the ground, he has the means to establish an acquired privilege for its use, and therefore, his neighbor can protest the initial construction of the window. If one built a large window at a height that is above four cubits from the ground, he has no means to establish an acquired privilege for its use, and therefore his neighbor cannot protest its construction. And Rabbi Ile’a says: Even if it is built at a height that is above four cubits from the ground, he has no means to establish an acquired privilege for its use, but nevertheless, his neighbor can protest its construction.
לֵימָא בְּכוֹפִין עַל מִדַּת סְדוֹם קָא מִיפַּלְגִי – דְּמָר סָבַר: כּוֹפִין, וּמַר סָבַר: אֵין כּוֹפִין?
The Gemara asks: Shall we say that they disagree with regard to whether there is coercion concerning conduct characteristic of Sodom? Perhaps their dispute is with regard to a circumstance where one will not suffer any loss while another gains some benefit, and the former desires to prevent the latter from gaining the benefit, if the former is coerced into not being evil without reason and consequently allows the latter to derive the benefit, counter to the behavior of the residents of Sodom. One Sage, Rabbi Zeira, holds that there is coercion, and therefore the neighbor who does not suffer any damage from a high window cannot protest, and one Sage, Rabbi Ile’a, holds that there is no coercion.
לָא; דְּכוּלֵּי עָלְמָא כּוֹפִין, וְשָׁאנֵי הָכָא – דַּאֲמַר לֵיהּ: זִימְנִין דְּמוֹתְבַתְּ שַׁרְשִׁיפָא תּוּתָךְ, וְקָיְימַתְּ וְקָא חָזֵית. הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרַבִּי אַמֵּי. שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַבִּי אַבָּא בַּר מֶמֶל, אֲמַר לֵיהּ: עֲבֵיד לֵיהּ כְּרַבִּי אִילְעָא.
The Gemara rejects this: No, everyone agrees that there is coercion concerning conduct characteristic of Sodom, and it is different here, as according to the opinion of Rabbi Ile’a this is not conduct characteristic of Sodom, as the neighbor can say to the one who constructed the window: There are times when you place a bench beneath yourself, and you stand and see into my home. Therefore, I can protest. The Gemara relates that there was a certain individual who came before Rabbi Ami and presented this precise scenario. Rabbi Ami sent him before Rabbi Abba bar Memel to ask for a ruling. Rabbi Abba bar Memel said to him: Act in accordance with the opinion of Rabbi Ile’a.
אָמַר שְׁמוּאֵל: וּלְאוֹרָה – אֲפִילּוּ כָּל שֶׁהוּא יֵשׁ לוֹ חֲזָקָה.
Since the mishna cited a dispute with regard to the conditions under which an owner has acquired the privilege to use a window, the Gemara teaches that Shmuel says: And if a window was built for the purpose of enabling light to enter a dark room, then the owner of the window has the means to establish an acquired privilege for its use, whatever size it is, not only if it is a large window. And if the neighbor did not protest its construction, he cannot subsequently force the owner of the window to seal it.
מַתְנִי׳ הַזִּיז; עַד טֶפַח – יֵשׁ לוֹ חֲזָקָה,
MISHNA: With regard to a projection emerging from the wall of one’s house, overhanging a courtyard, one has the means to establish an acquired privilege for its use if it protrudes at least as far as a handbreadth,
וְיָכוֹל לְמַחוֹת. פָּחוֹת מִטֶּפַח – אֵין לוֹ חֲזָקָה, וְאֵין יָכוֹל לְמַחוֹת.
and the owner of the courtyard can protest its construction. If it protrudes less than a handbreadth, the owner of the house has no means to establish an acquired privilege for its use, and the owner of the courtyard cannot protest its construction.
גְּמָ׳ אָמַר רַבִּי אַסִּי אָמַר רַבִּי מָנִי, וְאָמְרִי לָהּ אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי מָנִי: הֶחְזִיק בְּטֶפַח – הֶחְזִיק בְּאַרְבַּע. מַאי קָאָמַר? אָמַר אַבָּיֵי, הָכִי קָאָמַר: הֶחְזִיק רוֹחַב טֶפַח בְּמֶשֶׁךְ אַרְבַּע – הֶחְזִיק בְּרוֹחַב אַרְבַּע.
GEMARA: Rabbi Asi says that Rabbi Mani says, and some say that Rabbi Ya’akov says that Rabbi Mani says: If one established an acquired privilege with regard to a projection of a handbreadth, he has established an acquired privilege with regard to four handbreadths. The Gemara asks: What is he saying? Abaye said that this is what he is saying: If one established an acquired privilege with regard to a projection that measures one handbreadth wide by four handbreadths long, he has established an acquired privilege with regard to extending the projection to a width of four handbreadths.
פָּחוֹת מִטֶּפַח – אֵין לוֹ חֲזָקָה, וְאֵינוֹ יָכוֹל לְמַחוֹת. אָמַר רַב הוּנָא: לֹא שָׁנוּ אֶלָּא בַּעַל הַגָּג בְּבַעַל הֶחָצֵר, אֲבָל בַּעַל הֶחָצֵר בְּבַעַל הַגָּג – יָכוֹל לְמַחוֹת. וְרַב יְהוּדָה אָמַר: אֲפִילּוּ בַּעַל חָצֵר בְּבַעַל הַגָּג, אֵינוֹ יָכוֹל לְמַחוֹת.
The mishna teaches that if the projection protrudes less than a handbreadth the owner of the house has no means to establish an acquired privilege for its use, and the owner of the courtyard cannot protest. Rav Huna says: They taught only that the owner of the roof cannot protest the actions of the owner of the courtyard, i.e., he may not demand that the owner of the courtyard refrain from construction that interferes with the former’s use of the projection. But the owner of the courtyard can protest the actions of the owner of the roof, and demand that the latter not build a projection of any size, even less than a handbreadth. He can also demand that the owner of the roof not use an existing projection, since it leads to damage caused by sight. And Rav Yehuda says: Even the owner of the courtyard cannot protest the actions of the owner of the roof.
לֵימָא בְּהֶיזֵּק רְאִיָּה קָמִיפַּלְגִי – דְּמָר סָבַר: שְׁמֵיהּ הֶיזֵּק, וּמָר סָבַר: לָאו שְׁמֵיהּ הֶיזֵּק?
The Gemara suggests: Shall we say that they disagree with regard to damage caused by sight? As one Sage, Rav Huna, holds that it is considered to be damage, and therefore the owner of the courtyard can protest, since the owner of the roof has the means to see into the other’s courtyard when using this projection, and one Sage, Rav Yehuda, holds that it is not considered to be damage.
לָא; דְּכוּלֵּי עָלְמָא שְׁמֵיהּ הֶיזֵּק; וְשָׁאנֵי הָכָא, דְּאָמַר לֵיהּ: לְתַשְׁמִישְׁתָּא – לָא חֲזֵי; לְמַאי חֲזֵי – לְמִתְלֵא בֵּיהּ מִידֵּי; מַהְדַּרְנָא אַפַּאי וְתָלֵינָא בֵּיהּ.
The Gemara rejects this: No, everyone agrees that damage caused by sight is considered to be damage. And Rav Yehuda holds it is different here, as the owner of the roof can say to the owner of the courtyard: The projection is not suitable for use, since it is too small for me to stand upon and look into the courtyard. For what purpose is it suitable? To hang items on it, and nothing more. I will turn my face away and hang items on it without looking into your courtyard.
וְאִידַּךְ – אֲמַר לֵיהּ: זִימְנִין דִּבְעִיתַתְּ.
And the other amora, Rav Huna, holds that the owner of the courtyard can say to the owner of the roof: There may be times when you are frightened due to the height of the projection, and you will look into my courtyard while using it.
מַתְנִי׳ לֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר הַשּׁוּתָּפִין. לָקַח בַּיִת בְּחָצֵר אַחֶרֶת – לֹא יִפְתָּחֶנָּה בַּחֲצַר הַשּׁוּתָּפִין. בָּנָה עֲלִיָּיה עַל גַּבֵּי בֵּיתוֹ – לֹא יִפְתָּחֶנָּה לַחֲצַר הַשּׁוּתָּפִין; אֶלָּא אִם רָצָה – בּוֹנֶה אֶת הַחֶדֶר לְפָנִים מִבֵּיתוֹ, וּבוֹנֶה עֲלִיָּיה עַל גַּבֵּי בֵּיתוֹ, וּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ.
MISHNA: A person may not open his windows, i.e., build an opening in a wall to use as a window, into a courtyard belonging to partners, i.e., a courtyard in which he is a partner. If he purchased a house in another, adjacent courtyard, he may not open the house into a courtyard belonging to partners. If he built a loft on top of his house, he may not open it into a courtyard belonging to partners. Rather, if he desired to build a loft, he may build a room within his house, or he may build a loft on top of his house, and open it into his house, not directly into the courtyard.
גְּמָ׳ מַאי אִירְיָא לַחֲצַר הַשּׁוּתָּפִין? אֲפִילּוּ לַחֲצַר חֲבֵירוֹ נָמֵי לָא!
GEMARA: With regard to the mishna’s ruling that one may not open a window into a courtyard that he co-owns, the Gemara asks: Why did the mishna specifically render it prohibited for one to open a window into a courtyard belonging to partners? One may not open a window into another’s courtyard either, as it will lead to damage caused by sight.
לָא מִיבַּעְיָא קָאָמַר – לָא מִיבַּעְיָא לַחֲצַר חֲבֵרוֹ דְּלָא, אֲבָל לַחֲצַר הַשּׁוּתָּפִין, דְּאָמַר לֵיהּ: סוֹף סוֹף הָא קָא בָּעֵית אִצְטְנוֹעֵי מִינַּאי בֶּחָצֵר; קָא מַשְׁמַע לַן דַּאֲמַר לֵיהּ: עַד הָאִידָּנָא – בֶּחָצֵר הֲוָה בָּעֵינָא אִצְטְנוֹעֵי מִינָּךְ, הַשְׁתָּא – אֲפִילּוּ בַּבַּיִת נָמֵי בָּעֵינָא אִצְטְנוֹעֵי מִינָּךְ.
The Gemara replies that the mishna is speaking utilizing the style of: It is not necessary, as follows: It is not necessary to say that it is not permitted for one to open a window into another’s courtyard, where he is certainly not allowed to look; but where one wants to open a window into a courtyard belonging to partners, where the owner of the window can say to the other partner: Ultimately, since you need to conceal yourself from me and conduct yourself modestly in the courtyard where I too am a partner and have the right to be present, why does it bother you if I open a window into there? Therefore, the mishna teaches us that the partner may say to him: Until now I needed to conceal myself from you only when we were both in the courtyard. Now I will need to conceal myself from you even in the house, as you can see into my house from your window.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁפָּתַח חַלּוֹנָיו לַחֲצַר הַשּׁוּתָּפִין; וּבָא לִפְנֵי רַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹסֵי, אָמַר לוֹ: הֶחְזַקְתָּ בְּנִי, הֶחְזַקְתָּ; וּבָא לִפְנֵי רַבִּי חִיָּיא, אָמַר: יָגַעְתָּ וּפָתַחְתָּ, יְגַע וּסְתוֹם.
The Sages taught in a baraita: There was an incident involving a person who opened his windows into a courtyard belonging to partners and came before Rabbi Yishmael bar Rabbi Yosei, who said to him: You have established an acquired privilege, my son; you have established an acquired privilege, and you may not be prevented from using the windows. And he came before Rabbi Ḥiyya, who said to him: You toiled and opened the windows; you must toil and seal them, as the partners have the right to prevent you from using these windows.
אָמַר רַב נַחְמָן:
Rav Naḥman said:
Follow
