Today's Daf Yomi
March 23, 2017 | כ״ה באדר תשע״ז
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This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)
Bava Batra 60
In what types of cases can one not build an opening (window or door) from his house? In extending an existing door, there are issues regarding not only seeing into the neighbor’s property but also in doing so, one gains rights to more space of the commonly shared courtyard as the space directly in front of the door belongs to the owner of the house. What if one has something that juts out into public space? There are two stories brought of people who came before rabbis who ruled they had to get rid of it but the rabbis themselves had something similar or the same in their own property. The stories highlight the needs of leaders to hold themselves to higher standards or at least to the same standards as they demand of others. In the context of things one must do to remember the destruction, the gemara discusses the concept of moderation and the concept of not demanding something of the people that they will not be able to keep.
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ולסתום לאלתר הוי חזקה שאין אדם עשוי שסותמים אורו בפניו ושותק
And to seal, i.e., if one sealed another’s window in his presence, there is an acquired privilege established immediately to keep the window sealed, as it is not common behavior for a person to have his source of light sealed in his presence and remain silent. The fact that he did not immediately protest indicates that the one who sealed the window had the legal right to do so unilaterally, or that the owner of the window agreed.
לקח בית בחצר אחרת לא יפתחנו לחצר השותפין מאי טעמא מפני שמרבה עליהם את הדרך
§ The mishna teaches that if one purchased a house in another, adjacent courtyard, he may not open the house into a courtyard belonging to partners. The Gemara explains: What is the reason for this? Because by adding residents to the courtyard it increases their traffic, and the residents of the courtyard do not wish to be disturbed by additional people passing through.
אימא סיפא אלא אם רצה בונה את החדר לפנים מביתו ובונה עלייה על גבי ביתו והלא מרבה עליו את הדרך אמר רב הונא מאי חדר שחלקו בשנים ומאי עלייה אפתאי
The Gemara questions this. But say the last clause of the mishna: Rather, if he desired to build a loft, he may build a room within his house, or he may build a loft above his house, and have it open into his house, not directly into the courtyard. But if he does so, isn’t there still a concern that it increases the traffic? Rav Huna said as an explanation: What does the mishna mean when it says that he may build a room? It means that he may divide an existing room in two. And what is the loft to which the mishna is referring? It is an internal story created by dividing an existing space into two stories.
מתני׳ לא יפתח אדם לחצר השותפין פתח כנגד פתח וחלון כנגד חלון היה קטן לא יעשנו גדול אחד לא יעשנו שנים אבל פותח הוא לרשות הרבים פתח כנגד פתח וחלון כנגד חלון היה קטן עושה אותו גדול ואחד עושה אותו שנים
MISHNA: A person may not open an entrance opposite another entrance or a window opposite another window toward a courtyard belonging to partners, so as to ensure that the residents will enjoy a measure of privacy. If there was a small entrance he may not enlarge it. If there was one entrance he may not fashion it into two. But one may open an entrance opposite another entrance or a window opposite another window toward the public domain. Similarly, if there was a small entrance he may enlarge it, and if there was one entrance he may fashion it into two.
גמ׳ מנהני מילי אמר רבי יוחנן דאמר קרא וישא בלעם את עיניו וירא את ישראל שכן לשבטיו מה ראה ראה שאין פתחי אהליהם מכוונין זה לזה אמר ראוין הללו שתשרה עליהם שכינה
GEMARA: The Gemara asks: From where are these matters, i.e., that one may not open an en-trance opposite another entrance, or a window opposite another window, derived? Rabbi Yoḥanan says that the verse states: “And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him” (Numbers 24:2). The Gemara explains: What was it that Balaam saw that so inspired him? He saw that the entrances of their tents were not aligned with each other, ensuring that each family enjoyed a measure of privacy. And he said: If this is the case, these people are worthy of having the Divine Presence rest on them.
היה קטן לא יעשנו גדול סבר רמי בר חמא למימר בר ארבעי לא לישוייה בר תמניא דקא שקיל תמניא בחצר אבל בר תרתי לישוייה בר ארבעי שפיר דמי אמר ליה רבא מצי אמר ליה בפיתחא זוטרא מצינא לאצטנועי מינך בפיתחא רבה לא מצינא אצטנועי מינך
The mishna teaches that if there was a small entrance he may not enlarge it. Rami bar Ḥama thought to say this means that if the entrance was the width of four cubits, one may not fashion it to the width of eight cubits, as he would then be allowed to take eight corresponding cubits in the courtyard. The halakha is that one is entitled to utilize the area of the courtyard up to a depth of four cubits along the width of the opening. But if the entrance was the width of two cubits and one wishes to fashion it to the width of four cubits, one may well do so, as in any event he already had the right to use an area of four cubits by four cubits in front of the entrance. Rava said to him: This is not so, as his neighbor can say to him: I can conceal myself from you with there being a small entrance, but I cannot conceal myself from you with there being a large entrance.
אחד לא יעשנו שנים סבר רמי בר חמא למימר בר ארבעי לא לישוייה תרי בני תרתי תרתי דקא שקיל תמני בחצר אבל בר תמני לישוייה בני ארבעי ארבעי שפיר דמי אמר ליה רבא מצי אמר ליה בחד פיתחא מצינא אצטנועי מינך בתרי לא מצינא אצטנועי מינך
The mishna teaches that if there was one entrance he may not fashion it into two. In this case as well, Rami bar Ḥama thought to say that this means if the entrance was the width of four cubits he may not make it into two openings, each the width of two cubits, as he would then be allowed to take eight corresponding cubits in the courtyard, four for each entrance. But if it was the width of eight cubits and he wishes to make it into two openings, each the width of four cubits, he may well do so, as in any event he already had the right to use an area of eight cubits by four cubits in front of his entrance. Rava said to him: This is not so, as his neighbor can say to him: I can conceal myself from you with there being one entrance, but I cannot conceal myself from you with there being two entrances.
אבל פותח הוא לרשות הרבים פתח כנגד פתח דאמר ליה סוף סוף הא בעית אצטנועי מבני רשות הרבים
The mishna teaches: But one may open an entrance opposite another entrance or a window opposite another window toward the public domain. Why is this so? Because he can say to the one who wishes to protest: Ultimately, you must conceal yourself from the people of the public domain. Since you cannot stop them from passing by and therefore cannot engage in behavior that requires privacy with your entrance open, it is of no consequence to you if I open an entrance as well.
מתני׳ אין עושין חלל תחת רשות הרבים בורות שיחין ומערות רבי אליעזר מתיר כדי שתהא עגלה מהלכת וטעונה אבנים אין מוציאין זיזין וגזוזטראות לרשות הרבים אלא אם רצה כונס לתוך שלו ומוציא לקח חצר ובה זיזין וגזוזטראות הרי זו בחזקתה
MISHNA: One may not form an empty space be-neath the public domain by digging pits, ditches, or caves. Rabbi Eliezer deems it permitted for one to do so, provided that he places a covering strong enough that a wagon laden with stones would be able to tread on it without breaking it, therefore ensuring that the empty space will not cause any damage to those in the public domain. One may not extend projections or balconies [ugzuztraot] into the public domain. Rather, if he desired to build one he may draw back into his property by moving his wall, and extend the projection to the end of his property line. If one purchased a courtyard in which there are projections and balconies extending into the public domain, this courtyard retains its presumptive status, i.e., the owner has the acquired privilege of their use, and the court does not demand their removal.
גמ׳ ורבנן זימנין דמפחית ולאו אדעתיה
GEMARA: The Gemara asks: Rabbi Eliezer’s opinion that if the covering of the space is strong enough to support a wagon laden with stones then it is permitted to dig out the empty space, is eminently reasonable; but what do the Rabbis hold? The Gemara answers: There are times when the cover erodes over time, and he is not aware, thereby potentially causing damage to those in the public domain.
אין מוציאין זיזין וגזוזטראות וכו׳ רבי אמי הוה ליה זיזא דהוה נפיק למבואה וההוא גברא נמי הוה ליה זיזא דהוה מפיק לרשות הרבים הוו קא מעכבי עליה בני רשות הרבים אתא לקמיה דרבי אמי אמר ליה זיל קוץ
The mishna teaches that one may not extend projections or balconies into the public domain. The Gemara relates: Rabbi Ami had a projection that protruded into an alleyway, and a certain man also had a projection that protruded into the public domain, and the general public was preventing the man from leaving it there, as it interfered with traffic. He came before Rabbi Ami, who said to him: Go sever your projection.
אמר ליה והא מר נמי אית ליה דידי למבואה מפיק בני מבואה מחלין גבאי דידך לרשות הרבים מפיק מאן מחיל גבך
The man said to him: But the Master also has a similar projection. Rabbi Ami said to him: It is different, as mine protrudes into an alleyway, where a limited number of people live, and the residents of the alleyway waive their right to protest to me. Yours protrudes into the public domain, which does not belong to any specific individuals. Who can waive their right to protest to you?
רבי ינאי הוה ליה אילן הנוטה לרשות הרבים הוה ההוא גברא דהוה ליה נמי אילן הנוטה לרשות הרבים אתו בני רשות הרבים הוו קא מעכבי עילויה אתא לקמיה דרבי ינאי אמר ליה
The Gemara relates: Rabbi Yannai had a tree that was leaning into the public domain. There was a certain man who also had a tree that was leaning into the public domain, and the general public was preventing him from leaving it there, insisting he cut it down, as required by the mishna (27b). He came before Rabbi Yannai, who said to him:
זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה
Go now, and come tomorrow. At night, Rabbi Yannai sent and had someone cut down that tree that belonged to him.
למחר אתא לקמיה אמר ליה זיל קוץ אמר ליה הא מר נמי אית ליה אמר ליה זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את
The next day, that man came before Rabbi Yannai, who said to him: Go, cut down your tree. The man said to him: But the Master also has a tree that leans into the public domain. Rabbi Yannai said to him: Go and see: If mine is cut down, then cut yours down. If mine is not cut down, you do not have to cut yours down, either.
מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רשות הרבים דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר התקוששו וקושו קשוט עצמך ואחר כך קשוט אחרים
The Gemara asks: At the outset what did Rabbi Yannai hold, and ultimately, what did he hold? The Gemara replies: At the outset, he held that the general public is amenable to having the tree there, as they sit in its shade. Once he saw that they were preventing someone else who owned a tree from keeping his, he understood that it was only out of respect that they did not object to his tree being there. He therefore sent someone to cut it down. The Gemara asks: But why did he tell the man to return the next day? Let him say to him: Go cut down your tree, and then I will cut mine down. The Gemara answers: Because of the statement of Reish Lakish, who said: The verse states: “Gather yourselves together and gather [hitkosheshu vakoshu]” (Zephaniah 2:1), and this can be explained homiletically to mean: Adorn [keshot] yourself and afterward adorn others, i.e., act properly before requiring others to do so.
אבל אם רצה כונס לתוך שלו ומוציא איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא רבי יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא
§ The mishna teaches that one may not extend projections or balconies into the public domain. Rather, if he desired to build one he may draw back into his property by moving his wall, and extend the projection to the end of his property line. A dilemma was raised before the Sages: If one drew back into his property but did not extend the projection at that time, what is the halakha concerning whether he may return and extend it at a later date? Rabbi Yoḥanan says: If one drew back into his property, he may extend it even later, and Reish Lakish says: If one drew back into his property but did not build the projection at that time, he may not extend it later.
אמר ליה רבי יעקב לרבי ירמיה בר תחליפא אסברה לך להוציא כולי עלמא לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר רבי יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר
The Gemara presents an alternative version of the dispute: Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain the matter to you. To later extend a projection, everyone agrees that he may extend it, since he is adding within his own property. Where they disagree is with regard to whether he may return the walls to their prior place. And with regard to this disagreement the opposite was stated: Rabbi Yoḥanan says he may not return the walls to their prior place, and Reish Lakish says he may return them.
רבי יוחנן אמר אינו מחזיר משום דרב יהודה דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו וריש לקיש אמר מחזיר הני מילי היכא דליכא רווחא הכא הא איכא רווחא
Rabbi Ya’akov explains their reasoning: Rabbi Yoḥanan says that he may not return the walls to their prior place because of the statement of Rav Yehuda, as Rav Yehuda says: With regard to a path that the public has established as a public thoroughfare, it is prohibited to ruin it, i.e., to prevent people from using it. Once the public has become accustomed to using the place where his wall had stood, he may not repossess that space. And Reish Lakish says that he may return the walls to their prior place, because that matter applies in a case where there is no space, i.e., if he were to move back the wall there would be no space for the public to walk, but here there is space, since they can still walk through the public domain.
לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה אמר רב הונא נפלה חוזר ובונה אותה
The mishna teaches that if one purchased a courtyard in which there are projections and balconies extending into the public domain, this courtyard retains its presumptive status, allowing the owner to use the projections. Rav Huna says: If the wall of the courtyard fell, he may return and build it as it was, including the projections or balconies.
מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה
The Gemara raises an objection based on that which is taught in a baraita (Tosefta 9:17): One may not plaster, and one may not tile, and one may not paint [mefayyeḥin] images in the present, as a sign of mourning for the destruction of the Temple. But if one purchased a courtyard that was plastered, tiled, or painted with images, this courtyard retains its presumptive status, and it is assumed that it was done in a permitted manner. If it then fell, he may not return and build it in its previous form. This indicates that one may not rebuild a building in a manner that is prohibited, even if there was an acquired privilege to maintain it in that manner.
איסורא שאני
The Gemara answers: A case of forbidden matters is different, i.e., in the case of the baraita, he may not rebuild it because it is prohibited for him to do so. In this mishna, the issue is encroachment upon the rights of others, and once he had an acquired privilege to use the projections or balconies, he maintains that right.
תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר רבי יהודה אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר
§ With regard to the ruling of the above-quoted baraita, the Sages taught (Tosefta, Sota 15:9): A person may not plaster his house with plaster, but if he mixed sand or straw into the plaster, which dulls its luster, it is permitted. Rabbi Yehuda says: If he mixed sand into it, it is white cement [terakesid], which is of a higher quality than standard plaster, and it is prohibited, but if he mixed in straw, it is permitted.
תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן רבי יהושע אמר להן בני מפני מה אי אתם אוכלין בשר ואין אתם שותין יין אמרו לו נאכל בשר שממנו מקריבין על גבי מזבח ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ועכשיו בטל
§ Having mentioned the prohibition against plastering, which is a sign of mourning over the destruction of the Temple, the Gemara discusses related matters. The Sages taught in a baraita (Tosefta, Sota 15:11): When the Temple was destroyed a second time, there was an increase in the number of ascetics among the Jews, whose practice was to not eat meat and to not drink wine. Rabbi Yehoshua joined them to discuss their practice. He said to them: My children, for what reason do you not eat meat and do you not drink wine? They said to him: Shall we eat meat, from which offerings are sacrificed upon the altar, and now the altar has ceased to exist? Shall we drink wine, which is poured as a libation upon the altar, and now the altar has ceased to exist?
אמר להם אם כן לחם לא נאכל שכבר בטלו מנחות אפשר בפירות פירות לא נאכל שכבר בטלו בכורים אפשר בפירות אחרים מים לא נשתה שכבר בטל ניסוך המים שתקו
Rabbi Yehoshua said to them: If so, we will not eat bread either, since the meal-offerings that were offered upon the altar have ceased. They replied: You are correct. It is possible to subsist with produce. He said to them: We will not eat produce either, since the bringing of the first fruits have ceased. They replied: You are correct. We will no longer eat the produce of the seven species from which the first fruits were brought, as it is possible to subsist with other produce. He said to them: If so, we will not drink water, since the water libation has ceased. They were silent, as they realized that they could not survive without water.
אמר להן בני בואו ואומר לכם שלא להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה ולהתאבל יותר מדאי אי אפשר שאין גוזרין גזירה על הצבור אלא אם כן רוב צבור יכולין לעמוד בה דכתיב במארה אתם נארים ואתי אתם קבעים הגוי כלו
Rabbi Yehoshua said to them: My children, come, and I will tell you how we should act. To not mourn at all is impossible, as the decree was already issued and the Temple has been destroyed. But to mourn excessively as you are doing is also impossible, as the Sages do not issue a decree upon the public unless a majority of the public is able to abide by it, as it is written: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9), indicating that the prophet rebukes the people for neglecting observances only if they were accepted by the whole nation.
אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר בו דבר מועט וכמה אמר רב יוסף אמה על אמה אמר רב חסדא כנגד הפתח
Rabbi Yehoshua continues: Rather, this is what the Sages said: A person may plaster his house with plaster, but he must leave over a small amount in it without plaster to remember the destruction of the Temple. The Gemara interjects: And how much is a small amount? Rav Yosef said: One cubit by one cubit. Rav Ḥisda said: This should be opposite the entrance, so that it is visible to all.
עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא
Rabbi Yehoshua continues: The Sages said that a person may prepare all that he needs for a meal, but he must leave out a small item to remember the destruction of the Temple. The Gemara interjects: What is this small item? Rav Pappa said: Something akin to small, fried fish.
עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי וגו׳
Rabbi Yehoshua continues: The Sages said that a woman may engage in all of her cosmetic treatments, but she must leave out a small matter to remember the destruction of the Temple. The Gemara interjects: What is this small matter? Rav said: She does not remove hair from the place on the temple from which women would remove hair. The source for these practices is a verse, as it is stated: “If I forget you, Jerusalem, let my right hand forget its cunning. Let my tongue cleave to the roof of my mouth, if I remember you not; if I set not Jerusalem above my highest joy” (Psalms 137:5–6).
מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים אמר ליה רב פפא לאביי היכא מנח לה במקום תפילין שנאמר לשום לאבלי ציון לתת להם פאר תחת אפר
The Gemara asks: What is the meaning of: Above my highest [rosh] joy? Rav Yitzḥak says: This is referring to the burnt ashes that are customarily placed on the head [rosh] of bridegrooms at the time of their wedding celebrations, to remember the destruction of the Temple. Rav Pappa said to Abaye: Where are they placed? Abaye replied: On the place where phylacteries are placed, as it is stated: “To appoint to them that mourn in Zion, to give to them a garland in place of ashes” (Isaiah 61:3). Since phylacteries are referred to as a garland (see Ezekiel 24:17), it may be inferred from this verse that the ashes were placed in the same place as the phylacteries.
וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר שמחו את ירושלם וגו׳
The baraita continues: And anyone who mourns for the destruction of Jerusalem will merit and see its joy, as it is stated: “Rejoice with Jerusalem, and be glad with her, all that love her; rejoice for joy with her, all that mourn for her” (Isaiah 66:10).
תניא אמר רבי ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אלא אם כן רוב צבור יכולין לעמוד בה
It is taught in a baraita (Tosefta, Sota 15:10) that Rabbi Yishmael ben Elisha said: From the day that the Temple was destroyed, by right, we should decree upon ourselves not to eat meat and not to drink wine, but the Sages do not issue a decree upon the public unless a majority of the public is able to abide by it.
ומיום שפשטה מלכות הרשעה שגוזרת עלינו גזירות רעות וקשות ומבטלת ממנו תורה ומצות ואין מנחת אותנו ליכנס לשבוע הבן ואמרי לה לישוע הבן דין הוא שנגזור על עצמנו שלא לישא אשה ולהוליד בנים ונמצא זרעו של אברהם אבינו כלה מאליו
And from the day that the wicked kingdom, i.e., Rome, spread, who decree evil and harsh decrees upon us, and nullify Torah study and the performance of mitzvot for us, and do not allow us to enter the celebration of the first week of a son, i.e., circumcision, and some say: To enter the celebration of the salvation of a firstborn son; by right we should each decree upon ourselves not to marry a woman and not to produce offspring, and it will turn out that the descendants of Abraham our forefather will cease to exist on their own, rather than being forced into a situation where there are sons who are not circumcised.
אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין
But concerning a situation such as this, the following principle is applied: Leave the Jews alone and do not impose decrees by which they cannot abide. It is better that they be unwitting sinners, who do not know that what they are doing is improper considering the circumstances, and not be intentional wrongdoers, who marry and procreate despite knowing that they should not.
הדרן עלך חזקת הבתים
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Bava Batra 60
The William Davidson Talmud | Powered by Sefaria
ולסתום לאלתר הוי חזקה שאין אדם עשוי שסותמים אורו בפניו ושותק
And to seal, i.e., if one sealed another’s window in his presence, there is an acquired privilege established immediately to keep the window sealed, as it is not common behavior for a person to have his source of light sealed in his presence and remain silent. The fact that he did not immediately protest indicates that the one who sealed the window had the legal right to do so unilaterally, or that the owner of the window agreed.
לקח בית בחצר אחרת לא יפתחנו לחצר השותפין מאי טעמא מפני שמרבה עליהם את הדרך
§ The mishna teaches that if one purchased a house in another, adjacent courtyard, he may not open the house into a courtyard belonging to partners. The Gemara explains: What is the reason for this? Because by adding residents to the courtyard it increases their traffic, and the residents of the courtyard do not wish to be disturbed by additional people passing through.
אימא סיפא אלא אם רצה בונה את החדר לפנים מביתו ובונה עלייה על גבי ביתו והלא מרבה עליו את הדרך אמר רב הונא מאי חדר שחלקו בשנים ומאי עלייה אפתאי
The Gemara questions this. But say the last clause of the mishna: Rather, if he desired to build a loft, he may build a room within his house, or he may build a loft above his house, and have it open into his house, not directly into the courtyard. But if he does so, isn’t there still a concern that it increases the traffic? Rav Huna said as an explanation: What does the mishna mean when it says that he may build a room? It means that he may divide an existing room in two. And what is the loft to which the mishna is referring? It is an internal story created by dividing an existing space into two stories.
מתני׳ לא יפתח אדם לחצר השותפין פתח כנגד פתח וחלון כנגד חלון היה קטן לא יעשנו גדול אחד לא יעשנו שנים אבל פותח הוא לרשות הרבים פתח כנגד פתח וחלון כנגד חלון היה קטן עושה אותו גדול ואחד עושה אותו שנים
MISHNA: A person may not open an entrance opposite another entrance or a window opposite another window toward a courtyard belonging to partners, so as to ensure that the residents will enjoy a measure of privacy. If there was a small entrance he may not enlarge it. If there was one entrance he may not fashion it into two. But one may open an entrance opposite another entrance or a window opposite another window toward the public domain. Similarly, if there was a small entrance he may enlarge it, and if there was one entrance he may fashion it into two.
גמ׳ מנהני מילי אמר רבי יוחנן דאמר קרא וישא בלעם את עיניו וירא את ישראל שכן לשבטיו מה ראה ראה שאין פתחי אהליהם מכוונין זה לזה אמר ראוין הללו שתשרה עליהם שכינה
GEMARA: The Gemara asks: From where are these matters, i.e., that one may not open an en-trance opposite another entrance, or a window opposite another window, derived? Rabbi Yoḥanan says that the verse states: “And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him” (Numbers 24:2). The Gemara explains: What was it that Balaam saw that so inspired him? He saw that the entrances of their tents were not aligned with each other, ensuring that each family enjoyed a measure of privacy. And he said: If this is the case, these people are worthy of having the Divine Presence rest on them.
היה קטן לא יעשנו גדול סבר רמי בר חמא למימר בר ארבעי לא לישוייה בר תמניא דקא שקיל תמניא בחצר אבל בר תרתי לישוייה בר ארבעי שפיר דמי אמר ליה רבא מצי אמר ליה בפיתחא זוטרא מצינא לאצטנועי מינך בפיתחא רבה לא מצינא אצטנועי מינך
The mishna teaches that if there was a small entrance he may not enlarge it. Rami bar Ḥama thought to say this means that if the entrance was the width of four cubits, one may not fashion it to the width of eight cubits, as he would then be allowed to take eight corresponding cubits in the courtyard. The halakha is that one is entitled to utilize the area of the courtyard up to a depth of four cubits along the width of the opening. But if the entrance was the width of two cubits and one wishes to fashion it to the width of four cubits, one may well do so, as in any event he already had the right to use an area of four cubits by four cubits in front of the entrance. Rava said to him: This is not so, as his neighbor can say to him: I can conceal myself from you with there being a small entrance, but I cannot conceal myself from you with there being a large entrance.
אחד לא יעשנו שנים סבר רמי בר חמא למימר בר ארבעי לא לישוייה תרי בני תרתי תרתי דקא שקיל תמני בחצר אבל בר תמני לישוייה בני ארבעי ארבעי שפיר דמי אמר ליה רבא מצי אמר ליה בחד פיתחא מצינא אצטנועי מינך בתרי לא מצינא אצטנועי מינך
The mishna teaches that if there was one entrance he may not fashion it into two. In this case as well, Rami bar Ḥama thought to say that this means if the entrance was the width of four cubits he may not make it into two openings, each the width of two cubits, as he would then be allowed to take eight corresponding cubits in the courtyard, four for each entrance. But if it was the width of eight cubits and he wishes to make it into two openings, each the width of four cubits, he may well do so, as in any event he already had the right to use an area of eight cubits by four cubits in front of his entrance. Rava said to him: This is not so, as his neighbor can say to him: I can conceal myself from you with there being one entrance, but I cannot conceal myself from you with there being two entrances.
אבל פותח הוא לרשות הרבים פתח כנגד פתח דאמר ליה סוף סוף הא בעית אצטנועי מבני רשות הרבים
The mishna teaches: But one may open an entrance opposite another entrance or a window opposite another window toward the public domain. Why is this so? Because he can say to the one who wishes to protest: Ultimately, you must conceal yourself from the people of the public domain. Since you cannot stop them from passing by and therefore cannot engage in behavior that requires privacy with your entrance open, it is of no consequence to you if I open an entrance as well.
מתני׳ אין עושין חלל תחת רשות הרבים בורות שיחין ומערות רבי אליעזר מתיר כדי שתהא עגלה מהלכת וטעונה אבנים אין מוציאין זיזין וגזוזטראות לרשות הרבים אלא אם רצה כונס לתוך שלו ומוציא לקח חצר ובה זיזין וגזוזטראות הרי זו בחזקתה
MISHNA: One may not form an empty space be-neath the public domain by digging pits, ditches, or caves. Rabbi Eliezer deems it permitted for one to do so, provided that he places a covering strong enough that a wagon laden with stones would be able to tread on it without breaking it, therefore ensuring that the empty space will not cause any damage to those in the public domain. One may not extend projections or balconies [ugzuztraot] into the public domain. Rather, if he desired to build one he may draw back into his property by moving his wall, and extend the projection to the end of his property line. If one purchased a courtyard in which there are projections and balconies extending into the public domain, this courtyard retains its presumptive status, i.e., the owner has the acquired privilege of their use, and the court does not demand their removal.
גמ׳ ורבנן זימנין דמפחית ולאו אדעתיה
GEMARA: The Gemara asks: Rabbi Eliezer’s opinion that if the covering of the space is strong enough to support a wagon laden with stones then it is permitted to dig out the empty space, is eminently reasonable; but what do the Rabbis hold? The Gemara answers: There are times when the cover erodes over time, and he is not aware, thereby potentially causing damage to those in the public domain.
אין מוציאין זיזין וגזוזטראות וכו׳ רבי אמי הוה ליה זיזא דהוה נפיק למבואה וההוא גברא נמי הוה ליה זיזא דהוה מפיק לרשות הרבים הוו קא מעכבי עליה בני רשות הרבים אתא לקמיה דרבי אמי אמר ליה זיל קוץ
The mishna teaches that one may not extend projections or balconies into the public domain. The Gemara relates: Rabbi Ami had a projection that protruded into an alleyway, and a certain man also had a projection that protruded into the public domain, and the general public was preventing the man from leaving it there, as it interfered with traffic. He came before Rabbi Ami, who said to him: Go sever your projection.
אמר ליה והא מר נמי אית ליה דידי למבואה מפיק בני מבואה מחלין גבאי דידך לרשות הרבים מפיק מאן מחיל גבך
The man said to him: But the Master also has a similar projection. Rabbi Ami said to him: It is different, as mine protrudes into an alleyway, where a limited number of people live, and the residents of the alleyway waive their right to protest to me. Yours protrudes into the public domain, which does not belong to any specific individuals. Who can waive their right to protest to you?
רבי ינאי הוה ליה אילן הנוטה לרשות הרבים הוה ההוא גברא דהוה ליה נמי אילן הנוטה לרשות הרבים אתו בני רשות הרבים הוו קא מעכבי עילויה אתא לקמיה דרבי ינאי אמר ליה
The Gemara relates: Rabbi Yannai had a tree that was leaning into the public domain. There was a certain man who also had a tree that was leaning into the public domain, and the general public was preventing him from leaving it there, insisting he cut it down, as required by the mishna (27b). He came before Rabbi Yannai, who said to him:
זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה
Go now, and come tomorrow. At night, Rabbi Yannai sent and had someone cut down that tree that belonged to him.
למחר אתא לקמיה אמר ליה זיל קוץ אמר ליה הא מר נמי אית ליה אמר ליה זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את
The next day, that man came before Rabbi Yannai, who said to him: Go, cut down your tree. The man said to him: But the Master also has a tree that leans into the public domain. Rabbi Yannai said to him: Go and see: If mine is cut down, then cut yours down. If mine is not cut down, you do not have to cut yours down, either.
מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רשות הרבים דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר התקוששו וקושו קשוט עצמך ואחר כך קשוט אחרים
The Gemara asks: At the outset what did Rabbi Yannai hold, and ultimately, what did he hold? The Gemara replies: At the outset, he held that the general public is amenable to having the tree there, as they sit in its shade. Once he saw that they were preventing someone else who owned a tree from keeping his, he understood that it was only out of respect that they did not object to his tree being there. He therefore sent someone to cut it down. The Gemara asks: But why did he tell the man to return the next day? Let him say to him: Go cut down your tree, and then I will cut mine down. The Gemara answers: Because of the statement of Reish Lakish, who said: The verse states: “Gather yourselves together and gather [hitkosheshu vakoshu]” (Zephaniah 2:1), and this can be explained homiletically to mean: Adorn [keshot] yourself and afterward adorn others, i.e., act properly before requiring others to do so.
אבל אם רצה כונס לתוך שלו ומוציא איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא רבי יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא
§ The mishna teaches that one may not extend projections or balconies into the public domain. Rather, if he desired to build one he may draw back into his property by moving his wall, and extend the projection to the end of his property line. A dilemma was raised before the Sages: If one drew back into his property but did not extend the projection at that time, what is the halakha concerning whether he may return and extend it at a later date? Rabbi Yoḥanan says: If one drew back into his property, he may extend it even later, and Reish Lakish says: If one drew back into his property but did not build the projection at that time, he may not extend it later.
אמר ליה רבי יעקב לרבי ירמיה בר תחליפא אסברה לך להוציא כולי עלמא לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר רבי יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר
The Gemara presents an alternative version of the dispute: Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain the matter to you. To later extend a projection, everyone agrees that he may extend it, since he is adding within his own property. Where they disagree is with regard to whether he may return the walls to their prior place. And with regard to this disagreement the opposite was stated: Rabbi Yoḥanan says he may not return the walls to their prior place, and Reish Lakish says he may return them.
רבי יוחנן אמר אינו מחזיר משום דרב יהודה דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו וריש לקיש אמר מחזיר הני מילי היכא דליכא רווחא הכא הא איכא רווחא
Rabbi Ya’akov explains their reasoning: Rabbi Yoḥanan says that he may not return the walls to their prior place because of the statement of Rav Yehuda, as Rav Yehuda says: With regard to a path that the public has established as a public thoroughfare, it is prohibited to ruin it, i.e., to prevent people from using it. Once the public has become accustomed to using the place where his wall had stood, he may not repossess that space. And Reish Lakish says that he may return the walls to their prior place, because that matter applies in a case where there is no space, i.e., if he were to move back the wall there would be no space for the public to walk, but here there is space, since they can still walk through the public domain.
לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה אמר רב הונא נפלה חוזר ובונה אותה
The mishna teaches that if one purchased a courtyard in which there are projections and balconies extending into the public domain, this courtyard retains its presumptive status, allowing the owner to use the projections. Rav Huna says: If the wall of the courtyard fell, he may return and build it as it was, including the projections or balconies.
מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה
The Gemara raises an objection based on that which is taught in a baraita (Tosefta 9:17): One may not plaster, and one may not tile, and one may not paint [mefayyeḥin] images in the present, as a sign of mourning for the destruction of the Temple. But if one purchased a courtyard that was plastered, tiled, or painted with images, this courtyard retains its presumptive status, and it is assumed that it was done in a permitted manner. If it then fell, he may not return and build it in its previous form. This indicates that one may not rebuild a building in a manner that is prohibited, even if there was an acquired privilege to maintain it in that manner.
איסורא שאני
The Gemara answers: A case of forbidden matters is different, i.e., in the case of the baraita, he may not rebuild it because it is prohibited for him to do so. In this mishna, the issue is encroachment upon the rights of others, and once he had an acquired privilege to use the projections or balconies, he maintains that right.
תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר רבי יהודה אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר
§ With regard to the ruling of the above-quoted baraita, the Sages taught (Tosefta, Sota 15:9): A person may not plaster his house with plaster, but if he mixed sand or straw into the plaster, which dulls its luster, it is permitted. Rabbi Yehuda says: If he mixed sand into it, it is white cement [terakesid], which is of a higher quality than standard plaster, and it is prohibited, but if he mixed in straw, it is permitted.
תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן רבי יהושע אמר להן בני מפני מה אי אתם אוכלין בשר ואין אתם שותין יין אמרו לו נאכל בשר שממנו מקריבין על גבי מזבח ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ועכשיו בטל
§ Having mentioned the prohibition against plastering, which is a sign of mourning over the destruction of the Temple, the Gemara discusses related matters. The Sages taught in a baraita (Tosefta, Sota 15:11): When the Temple was destroyed a second time, there was an increase in the number of ascetics among the Jews, whose practice was to not eat meat and to not drink wine. Rabbi Yehoshua joined them to discuss their practice. He said to them: My children, for what reason do you not eat meat and do you not drink wine? They said to him: Shall we eat meat, from which offerings are sacrificed upon the altar, and now the altar has ceased to exist? Shall we drink wine, which is poured as a libation upon the altar, and now the altar has ceased to exist?
אמר להם אם כן לחם לא נאכל שכבר בטלו מנחות אפשר בפירות פירות לא נאכל שכבר בטלו בכורים אפשר בפירות אחרים מים לא נשתה שכבר בטל ניסוך המים שתקו
Rabbi Yehoshua said to them: If so, we will not eat bread either, since the meal-offerings that were offered upon the altar have ceased. They replied: You are correct. It is possible to subsist with produce. He said to them: We will not eat produce either, since the bringing of the first fruits have ceased. They replied: You are correct. We will no longer eat the produce of the seven species from which the first fruits were brought, as it is possible to subsist with other produce. He said to them: If so, we will not drink water, since the water libation has ceased. They were silent, as they realized that they could not survive without water.
אמר להן בני בואו ואומר לכם שלא להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה ולהתאבל יותר מדאי אי אפשר שאין גוזרין גזירה על הצבור אלא אם כן רוב צבור יכולין לעמוד בה דכתיב במארה אתם נארים ואתי אתם קבעים הגוי כלו
Rabbi Yehoshua said to them: My children, come, and I will tell you how we should act. To not mourn at all is impossible, as the decree was already issued and the Temple has been destroyed. But to mourn excessively as you are doing is also impossible, as the Sages do not issue a decree upon the public unless a majority of the public is able to abide by it, as it is written: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9), indicating that the prophet rebukes the people for neglecting observances only if they were accepted by the whole nation.
אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר בו דבר מועט וכמה אמר רב יוסף אמה על אמה אמר רב חסדא כנגד הפתח
Rabbi Yehoshua continues: Rather, this is what the Sages said: A person may plaster his house with plaster, but he must leave over a small amount in it without plaster to remember the destruction of the Temple. The Gemara interjects: And how much is a small amount? Rav Yosef said: One cubit by one cubit. Rav Ḥisda said: This should be opposite the entrance, so that it is visible to all.
עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא
Rabbi Yehoshua continues: The Sages said that a person may prepare all that he needs for a meal, but he must leave out a small item to remember the destruction of the Temple. The Gemara interjects: What is this small item? Rav Pappa said: Something akin to small, fried fish.
עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי וגו׳
Rabbi Yehoshua continues: The Sages said that a woman may engage in all of her cosmetic treatments, but she must leave out a small matter to remember the destruction of the Temple. The Gemara interjects: What is this small matter? Rav said: She does not remove hair from the place on the temple from which women would remove hair. The source for these practices is a verse, as it is stated: “If I forget you, Jerusalem, let my right hand forget its cunning. Let my tongue cleave to the roof of my mouth, if I remember you not; if I set not Jerusalem above my highest joy” (Psalms 137:5–6).
מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים אמר ליה רב פפא לאביי היכא מנח לה במקום תפילין שנאמר לשום לאבלי ציון לתת להם פאר תחת אפר
The Gemara asks: What is the meaning of: Above my highest [rosh] joy? Rav Yitzḥak says: This is referring to the burnt ashes that are customarily placed on the head [rosh] of bridegrooms at the time of their wedding celebrations, to remember the destruction of the Temple. Rav Pappa said to Abaye: Where are they placed? Abaye replied: On the place where phylacteries are placed, as it is stated: “To appoint to them that mourn in Zion, to give to them a garland in place of ashes” (Isaiah 61:3). Since phylacteries are referred to as a garland (see Ezekiel 24:17), it may be inferred from this verse that the ashes were placed in the same place as the phylacteries.
וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר שמחו את ירושלם וגו׳
The baraita continues: And anyone who mourns for the destruction of Jerusalem will merit and see its joy, as it is stated: “Rejoice with Jerusalem, and be glad with her, all that love her; rejoice for joy with her, all that mourn for her” (Isaiah 66:10).
תניא אמר רבי ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אלא אם כן רוב צבור יכולין לעמוד בה
It is taught in a baraita (Tosefta, Sota 15:10) that Rabbi Yishmael ben Elisha said: From the day that the Temple was destroyed, by right, we should decree upon ourselves not to eat meat and not to drink wine, but the Sages do not issue a decree upon the public unless a majority of the public is able to abide by it.
ומיום שפשטה מלכות הרשעה שגוזרת עלינו גזירות רעות וקשות ומבטלת ממנו תורה ומצות ואין מנחת אותנו ליכנס לשבוע הבן ואמרי לה לישוע הבן דין הוא שנגזור על עצמנו שלא לישא אשה ולהוליד בנים ונמצא זרעו של אברהם אבינו כלה מאליו
And from the day that the wicked kingdom, i.e., Rome, spread, who decree evil and harsh decrees upon us, and nullify Torah study and the performance of mitzvot for us, and do not allow us to enter the celebration of the first week of a son, i.e., circumcision, and some say: To enter the celebration of the salvation of a firstborn son; by right we should each decree upon ourselves not to marry a woman and not to produce offspring, and it will turn out that the descendants of Abraham our forefather will cease to exist on their own, rather than being forced into a situation where there are sons who are not circumcised.
אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין
But concerning a situation such as this, the following principle is applied: Leave the Jews alone and do not impose decrees by which they cannot abide. It is better that they be unwitting sinners, who do not know that what they are doing is improper considering the circumstances, and not be intentional wrongdoers, who marry and procreate despite knowing that they should not.
הדרן עלך חזקת הבתים
