Bava Batra 59

תנן המזחילה יש לה חזקה בשלמא למאן דאמר הנך תרתי שפיר

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.

אלא למאן דאמר שאם רצה לבנות תחתיו בונה מאי נפקא ליה מינה

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?

הכא במזחילה של בנין עסקינן דאמר ליה לא ניחא לי דתתרע אשיתאי

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.

אמר רב יהודה אמר שמואל צינור המקלח מים לחצר חברו ובא בעל הגג לסותמו בעל החצר מעכב עליו דאמר ליה כי היכי דאת קנית לך חצר דידי למשדא ביה מיא לדידי נמי קני לי מיא דאיגרך

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.

איתמר רבי אושעיא אמר מעכב רבי חמא אמר אינו מעכב אזל שייליה לרבי ביסא אמר להו מעכב קרי עליה רמי בר חמא והחוט המשלש לא במהרה ינתק זה רבי אושעיא בנו של רבי חמא בנו של רבי ביסא:

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.

סולם המצרי אין לו חזקה: היכי דמי סולם המצרי אמרי דבי רבי ינאי כל שאין לו ארבעה חווקין:

§ 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.

חלון המצרית אין לה חזקה כו׳: מאי שנא גבי סולם דלא מפרש ומאי שנא גבי חלון דמפרש משום דקא בעי איפלוגי רבי יהודה בסיפא

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.

אמר רבי זירא למטה מארבע אמות יש לו חזקה ויכול למחות למעלה מארבע אמות אין לו חזקה ואינו יכול למחות ורבי אילעא אמר אפילו למעלה מארבע אמות אין לו חזקה ויכול למחות

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.

לימא בכופין על מדת סדום קא מיפלגי דמר סבר כופין ומר סבר אין כופין

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.

לא דכולי עלמא כופין ושאני הכא דאמר ליה זימנין דמותבת שרשיפא תותך וקיימת וקא חזית ההוא דאתא לקמיה דרבי אמי שדריה לקמיה דרבי אבא בר ממל אמר ליה עביד ליה כרבי אילעא

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.

אמר שמואל ולאורה אפילו כל שהוא יש לו חזקה:

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.

מתני׳ הזיז עד טפח יש לו חזקה

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,

ויכול למחות פחות מטפח אין לו חזקה ואין יכול למחות:

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.

גמ׳ אמר רבי אסי אמר רבי מני ואמרי לה אמר רבי יעקב אמר רבי מני החזיק בטפח החזיק בארבע מאי קאמר אמר אביי הכי קאמר החזיק רוחב טפח במשך ארבע החזיק ברוחב ארבע:

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.

פחות מטפח אין לו חזקה ואינו יכול למחות: אמר רב הונא לא שנו אלא בעל הגג בבעל החצר אבל בעל החצר בבעל הגג יכול למחות ורב יהודה אמר אפילו בעל חצר בבעל הגג אינו יכול למחות

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.

לימא בהיזק ראיה קמיפלגי דמר סבר שמיה היזק ומר סבר לאו שמיה היזק

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.

לא דכולי עלמא שמיה היזק ושאני הכא דאמר ליה לתשמישתא לא חזי למאי חזי למתלא ביה מידי מהדרנא אפאי ותלינא ביה

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.

ואידך אמר ליה זימנין דבעיתת:

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.

מתני׳ לא יפתח אדם חלונותיו לחצר השותפין לקח בית בחצר אחרת לא יפתחנה בחצר השותפין בנה עלייה על גבי ביתו לא יפתחנה לחצר השותפין אלא אם רצה בונה את החדר לפנים מביתו ובונה עלייה על גבי ביתו ופותחה לתוך ביתו:

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.

גמ׳ מאי איריא לחצר השותפין אפילו לחצר חבירו נמי לא

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.

לא מיבעיא קאמר לא מיבעיא לחצר חברו דלא אבל לחצר השותפין דאמר ליה סוף סוף הא קא בעית אצטנועי מינאי בחצר קא משמע לן דאמר ליה עד האידנא בחצר הוה בעינא אצטנועי מינך השתא אפילו בבית נמי בעינא אצטנועי מינך

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.

תנו רבנן מעשה באדם אחד שפתח חלוניו לחצר השותפין ובא לפני רבי ישמעאל בר רבי יוסי אמר לו החזקת בני החזקת ובא לפני רבי חייא אמר יגעת ופתחת יגע וסתום

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.

אמר רב נחמן

Rav Naḥman said: