בבא בתרא דף כ

היא גופה תיחוץ, דהא כלי חרש אינו מטמא מגבו! אלא דפומא לגאו. ואי בעית אימא: לעולם דפומא לבר, הכא במאי עסקינן – בחבית של מתכת.

let the barrel itself serve as a barrier. It should not be susceptible to impurity in this case, as an earthenware vessel does not contract impurity if its exterior is exposed to impurity. Rather, one must say that its opening faces inward, and it is rendered impure because the impurity enters through its opening. And if you wish, say instead that actually its opening faces outward, and with what are we dealing here? We are dealing with a metal barrel, which does contract impurity through its exterior.

מיתיבי: עשבין שתלשן והניחן בחלון, או שעלו מאליהן בחלונות; ומטלוניות שאין בהן שלש על שלש; והאבר והבשר המדולדלין בבהמה ובחיה; ועוף ששכן בחלון, וגוי שישב בחלון,

The Gemara raises another objection to the assumption that an item for which there is a use does not reduce the dimensions of a window, even if is not susceptible to impurity, from a baraita (Tosefta, Oholot 14:6): With regard to grass that one plucked and placed in a window or that grew on its own in windows; and scraps of fabric that do not measure three by three fingerbreadths; and a limb or flesh dangling from an animal or a beast; and a bird resting in the window; and a gentile sitting in the window; and a child born after eight months of pregnancy, who is not expected to survive, that is placed in the window; and salt; and an earthenware vessel; and a Torah scroll, all these reduce the dimensions of the window. Consequently, impurity passes through only if there remains an open space of a square handbreadth. But with regard to snow, hail, frost, ice, and water, all these do not reduce the dimensions of a window.

ובן שמנה המונח בחלון; והמלח, וכלי חרס, וספר תורה – כולם ממעטין בחלון. אבל השלג, והברד, והגליד, והכפור, והמים – כולן אין ממעטין בחלון.

והא עשבין חזו לבהמתו! באפרזתא.

The Gemara proceeds to challenge Shmuel’s ruling from each of the cases of the baraita. The Gemara asks: But according to Shmuel, who says that an item that has a use is not considered part of the window and does not reduce the dimensions of the space, grass is fit for consumption by one’s animal, so it will not remain in the window. Yet the baraita states that grass reduces the dimensions of the window. The Gemara answers: This is referring to afrazta, which is poisonous grass that is unfit for an animal to consume.

או שעלו מאליהן. כיון דקשו לכותל – שקיל להו! אמר רבה: בכותל חורבה. רב פפא אמר: אפילו בכותל יישוב – בבאין חוץ לשלשה לחלון.

The baraita teaches: Or grass that grew on its own also reduces the dimensions of the window. The Gemara asks: But since the grass damages the wall, the owner will remove it. Therefore, it should not serve as a barrier to impurity. Rabba says: This is referring to a wall of a ruin, whose structural integrity is insignificant, and therefore the owner will not trouble himself to remove the grass. Rav Pappa says: The baraita may even be referring to a wall in a settled house, and it is referring to a case where the grass comes from three handbreadths beyond the window. In other words, the grass does not grow on the window but takes root some distance away, and from there it reaches the window. The homeowner is not particular about this grass and will not uproot it.

מטלוניות – חזו ליה לקריעה דלבושא! בסמיכתא. חזו לאומנא! בריסקא.

The Gemara further asks: Why do scraps of fabric reduce the dimensions of the window? After all, they are fit for patching a tear in a garment. The Gemara answers: This is referring to thick scraps, which are unsuitable for patching. The Gemara challenges: Nevertheless, they are fit for a bloodletter to wipe up the blood at the point of incision. The Gemara answers: It is referring to sackcloth, which scratches the skin, and would not be used for that purpose.

אי בריסקא, ״שאין בהן שלש על שלש״?! ״שאין בהן ארבעה על ארבעה״ מיבעי ליה! כעין ריסקא.

The Gemara asks: If it is referring to sackcloth, why does the baraita state that it is not three by three fingerbreadths? It should have said that it is not four by four handbreadths. Rough woven material of the kind used for sacks rather than clothes is susceptible to impurity only if its area measures at least four by four handbreadths. The Gemara answers: It is not actual sackcloth; rather, it is like sackcloth, i.e., it is stiff, and will therefore not be used by a bloodletter, but is woven like regular clothing.

והאבר והבשר המדולדלין בבהמה ובחיה – ערקא ואזלא! בקשורה.

The baraita teaches: And a limb or flesh dangling from an animal or a beast reduces the dimensions of a window. The Gemara asks: According to the opinion of Shmuel, why should this be so? After all, the animal can arise and escape, and therefore it should not be considered as part of the window. The Gemara answers: This is referring to an animal that is tied in place.

שחיט לה! בטמאה. מזבין לה לגוי! בכחושה. פסיק, שדי לה לכלבים! כיון דאיכא צער בעלי חיים, לא עביד.

The Gemara challenges: But the owner of the animal will take it and slaughter it. The Gemara answers: It is referring to an animal that is non-kosher and will not be slaughtered. The Gemara challenges: Even so, he will take it and sell it to a gentile. The Gemara responds: It is referring to a lean animal, which no one will buy. The Gemara continues: Even if the animal does not move, there is a use for the part that is dangling, since he can cut it off and throw it to the dogs. The Gemara answers: Since there is suffering to an animal if he cuts it off, he will not do that.

ועוף ששכן בחלון. פרח ואזיל! בקשור. שחיט ליה! בטמא. מזבין ליה לגוי! בקלניתא.

The baraita further teaches: And a bird resting in the window reduces its dimensions. The Gemara challenges: But it will fly away, and therefore it should not be considered as part of the window. The Gemara answers: This is referring to a bird that is tied in place. The Gemara further challenges: But the owner will take it and slaughter it. The Gemara answers: This is referring to a non-kosher bird, which he will not slaughter. The Gemara continues: Even if it is non-kosher he will take it and sell it to a gentile. The Gemara responds: It is referring to a kelanita, a type of bird that is so bony that no one would purchase it to consume it.

יהיב ליה לינוקא! במסרט. קלניתא לא מסרטא! כעין קלניתא.

The Gemara asks: But even so, he can give it to a child to play with, so why does it reduce the dimensions of the window? The Gemara answers: It is referring to a bird that scratches. The Gemara challenges: But a kelanita does not scratch. The Gemara answers: The baraita is referring to a type of bird that is like a kelanita in that it is bony, but is inclined to scratch people.

וגוי שישב בחלון. קאי ואזיל! בכפות. אתי חבריה, שרי ליה! במצורע. אתי מצורע חבריה, שרי ליה! אלא בחבושי מלכות.

The baraita further states: And a gentile sitting in the window reduces its dimensions. The Gemara asks: But the gentile will arise and leave, so why does he reduce the dimensions of the window? The Gemara answers: This is referring to someone who is tied in place. The Gemara continues: Another person will come and release him. The Gemara answers: This is referring to a leper, whom people are afraid to touch. The Gemara challenges: Another leper will come and release him. Rather, this is referring to a prisoner of the monarchy. Since he is confined as a punishment, others are afraid to release him.

ובן שמנה המונח בחלון. אתיא אמיה, דריא ליה! בשבת; דתניא: בן שמנה הרי הוא כאבן, ואסור לטלטלו בשבת. אבל אמו שוחה עליו ומניקתו, מפני הסכנה.

The baraita teaches: And a child born after eight months of pregnancy who is placed in the window reduces its dimensions. The Gemara challenges: Perhaps his mother will come and remove him from there. The Gemara answers: This is referring to Shabbat, when it is prohibited to move this child, as it is taught in a baraita: A child born after eight months is like a stone with regard to the halakhot of set-aside [muktze], and therefore it is prohibited to move him; but his mother may bend over the child and nurse him, due to the danger that failure to nurse will cause her to fall ill.

מלח – חזיא ליה! במרירתא. חזיא לעורות! דאית בה קוצי.

The baraita teaches: Salt reduces the dimensions of a window. The Gemara challenges: It is fit for use and people will remove it from there. The Gemara answers: This is referring to bitter salt, which is not used as a seasoning. The Gemara challenges: Nevertheless, it is fit for tanning hides. The Gemara responds: It is referring to salt that has thorns mixed with it, and therefore it will not be used for tanning.

כיון דקשיא לכותל, שקלא! דיתבא אחספא. חספא גופא תיחוץ!

The Gemara challenges: Even so, since this salt is damaging to the wall, he will remove it from there. The Gemara answers: This is referring to a case where it sits on a shard of earthenware, and consequently it does not damage the wall. The Gemara states: If it is resting on earthenware, let the shard itself serve as a barrier against the spreading of the impurity. Why, then, is the salt mentioned?

דלית בה שיעורא; כדתנן: חרס – כדי ליתן בין פצים לחבירו.

The Gemara answers: This is referring to a case where the shard does not have the sufficient measure for ritual impurity, and is therefore considered insignificant. As we learned in a mishna (Shabbat 82a): One who carries a shard of earthenware on Shabbat is liable only if it is equivalent in size to that which is used to place between one pillar and another when they are piled on the ground, to strengthen the pillars.

כלי חרס – חזי ליה! דמיטנף. חזי לאומנא! דמנקב.

The baraita teaches: An earthenware vessel reduces the dimensions of a window. The Gemara challenges: But it is fit for one to use; therefore, it is likely to be removed from the window. The Gemara answers: This is referring to a case where the earthenware is dirty. The Gemara challenges: Even so, it is fit for a bloodletter to collect the blood. It would not matter to him if the earthenware were dirty. The Gemara answers: It is referring to a case where it is perforated and therefore unfit for that use.

ספר תורה – חזי למקרא! בבלוי. והא בעי גניזה! שם תהא גניזתה.

The baraita teaches: A Torah scroll reduces the dimensions of a window. The Gemara challenges: But it is fit for reading; therefore, it might be removed. The Gemara answers: This is referring to a Torah scroll that is worn out and unfit for reading. The Gemara challenges: But one is required to place the Torah scroll in a repository for unusable sacred books; therefore, he will certainly remove it to be stored away. The Gemara answers: This is referring to one who determines that its repository will be there. In other words, it was placed in the window with the intent of storing it there in its worn-out state.

ואמר רב: בכל עושין מחיצה, חוץ ממלח ורבב. ושמואל אמר: אפילו מלח. אמר רב פפא: ולא פליגי – הא במלח סדומית, הא במלח איסתרוקנית.

§ With regard to the halakha of the baraita referring to salt, the Gemara cites that which Rav says: One can construct a barrier to delineate a private domain on Shabbat or to block the spreading of ritual impurity with anything except for salt and fat, as salt crumbles and fat melts in the heat. And Shmuel says: Even salt can be used as a barrier. Rav Pappa said: And they do not disagree, as this ruling of Shmuel is referring to Sodomite salt, which is like stone and can be used as a barrier, and that ruling of Rav is referring to isterokanit salt, which is taken from the sea and is composed of grains.

והשתא דאמר רבה: עושה אדם שני צבורי מלח ומניח עליהם קורה, שהמלח מעמדת את הקורה והקורה מעמדת את המלח; אפילו מלח איסתרוקנית – ולא פליגי: הא דאיכא קורה,

The Gemara adds: And now that Rabba said: If a person makes two piles of salt at the opening to an alleyway and places a cross beam on top of them, so that the salt supports the cross beam and the cross beam supports the salt by weighing it down and compressing it, he can use this beam to render it permitted to carry in the alleyway on Shabbat, one can say that even isterokanit salt can be used as a barrier. And even so, Rav and Shmuel do not disagree: This ruling of Shmuel is referring to a case where there is a cross beam to weigh the salt down, and that ruling of Rava is referring to a case where there is no cross beam.

הא דליכא קורה.

מרחיקין את הריחים שלשה מן השכב, שהן ארבעה מן הרכב וכו׳. מאי טעמא? משום טיריא. והא תניא: ושל חמור – שלשה מן האיסטרוביל שהן

§ The mishna teaches that one must distance a mill from a neighbor’s wall by a distance of three handbreadths from the lower stone of the mill, which is four handbreadths from the upper stone of the mill. The Gemara asks: What is the reason that one must distance a mill from the property of his neighbor? It is due to the vibrations it causes. The Gemara asks: But isn’t it taught in a baraita: And the measure for distancing a mill on a base is three handbreadths from the lower millstone [ha’isterobil], which is four handbreadths from the mouth [hakelet], where the wheat is fed in? But there, what vibrations are there? Rather, the reason for the distancing is due to the noise generated by the mill.

ארבעה מן הקלת; התם מאי טיריא איכא? אלא משום קלא.

ואת התנור – שלשה מן הכליא, שהן ארבעה מן השפה. אמר אביי: שמע מינה, כליא דתנור טפח; נפקא מינה למקח וממכר.

The mishna teaches: And there must be a distance of three handbreadths from the protruding base of an oven until the wall, which is four handbreadths from the narrow upper rim of the oven. Abaye said: Learn from the mishna that the base of an oven is a handbreadth wider than its rim. The practical difference of this observation is with respect to buying and selling, i.e., a buyer should know that this is the proper ratio for the dimensions of an oven.

מתני׳ לא יעמיד אדם תנור בתוך הבית, אלא אם כן יש על גביו גובה ארבע אמות. היה מעמידו בעלייה – צריך שיהא תחתיו מעזיבה שלשה טפחים.

MISHNA: A person may not set up an oven inside a house unless there is a space four cubits high above it, i.e., between the top of the oven and the ceiling, to avoid burning the ceiling, which serves as the floor of the residence above. If one was setting up an oven in the upper story, there must be a plaster floor beneath it, which serves as the ceiling of the lower story, at least three handbreadths thick, so that the ceiling below does not burn. And in the case of a stove the plaster floor must be at least one handbreadth thick.

ובכירה – טפח.

ואם הזיק – משלם מה שהזיק. רבי שמעון אומר: לא אמרו כל השיעורין האלו, אלא שאם הזיק – פטור מלשלם.

And if he causes damage in any case, he pays compensation for that which he damaged. Rabbi Shimon says: They said all of these measurements to teach only that if he causes damage he is exempt from paying, as he took all reasonable precautions.

לא יפתח אדם חנות של נחתומין ושל צבעין תחת אוצרו של חבירו, ולא רפת בקר. באמת ביין התירו, אבל לא רפת בקר.

The mishna continues: A person may not open a bakery or a dye shop beneath the storeroom of another, and he may not establish a cattle barn there, as these produce heat, smoke, and odors, which rise and damage the items in the storeroom. The mishna comments: In truth, the halakha is that in the case of a storeroom of wine the Sages rendered it permitted to set up a bakery and a dye shop beneath, as the heat that rises does not damage the wine. But they did not render it permitted to establish a cattle barn, because its odor damages the wine.

גמ׳ והתניא: בתנור ארבעה, ובכירה שלשה! אמר אביי: כי תניא ההיא – בדנחתומין, דתנור דידן כי כירה דנחתומין.

GEMARA: The Gemara asks: But isn’t it taught in a baraita that in the case of an oven the plaster floor must be four handbreadths thick, and with regard to a stove it must be three? By contrast, the mishna says that the plaster floor beneath and oven and a stove must be three handbreadths and one handbreadth thick, respectively. Abaye said: When that baraita is taught it is with regard to ovens and stoves of bakers. Since they bake all day long, their implements get very hot. The oven discussed in our mishna is similar to a baker’s stove, which is why in both cases a distance of three handbreadths is required.

לא יפתח חנות וכו׳. תנא: אם היתה רפת קודמת לאוצר – מותר. בעי אביי: כיבד וריבץ לאוצר, מהו?

The mishna teaches that one may not open a bakery or a dye shop beneath the storeroom of another, and he may not establish a cattle barn there. A Sage taught: If the cattle barn preceded the storeroom it is permitted, i.e., the barn owner is not required to move it. With regard to this point, Abaye raises a dilemma: If he cleaned and sprinkled the area, i.e., he prepared it for use as a storeroom but he has not yet filled it, what is the halakha? Is it considered a storeroom already, and therefore others may no longer put a cattle barn beneath it, or perhaps the halakha is that as long as it is empty he cannot prevent others from establishing a cattle barn?

ריבה בחלונות, מהו? אכסדרה תחת האוצר, מהו? בנה עלייה על גבי ביתו, מהו? תיקו. בעי רב הונא בריה דרב יהושע: תמרי ורמוני, מאי? תיקו.

Similarly, if he added windows for ventilation, which demonstrates his intention to use it as a storeroom, what is the halakha? Likewise, if he establishes an enclosed veranda beneath the storeroom, what is the halakha? If he built an upper room on top of his house for storage, what is the halakha? None of these questions are answered, and the Gemara declares that they shall stand unresolved. The Gemara cites a similar question: Rav Huna, son of Rav Yehoshua, raises a dilemma: If he placed dates and pomegranates there, what is the halakha? Is this considered the start of its use as a storeroom or not? No answer was found to this question either, and the Gemara declares: The dilemma shall stand [teiku] unresolved.

באמת ביין התירו וכו׳. תנא: ביין התירו – מפני שמשביחו, ולא רפת בקר – מפני שמסריחו. אמר רב יוסף: האי דידן, אפילו קוטרא דשרגא נמי קשיא ליה.

§ The mishna teaches that in truth, it is permitted in the case of wine but not in the case of a cattle barn. The Gemara states that a Sage taught: They permitted it in the case of wine because the heat and the smoke improve the wine. But they did not permit one to establish a cattle barn, because a barn creates a bad odor. Rav Yosef said: This wine of ours spoils quickly, and therefore even the smoke of a candle also damages it. Rav Sheshet said: And alfalfa [ve’aspasta] is considered like a cattle barn in this regard, because it rots over time and creates a foul odor.

אמר רב ששת: ואספסתא כרפת בקר דמיא.

מתני׳ חנות שבחצר – יכול למחות בידו ולומר לו: איני יכול לישן מקול הנכנסין ומקול היוצאין. אבל עושה כלים – יוצא ומוכר בתוך השוק,

MISHNA: If a resident wants to open a store in his courtyard, his neighbor can protest to prevent him from doing so and say to him: I am unable to sleep due to the sound of people entering the store and the sound of people exiting. But one may fashion utensils in his house and go out and sell them in the market, despite the fact that he is not allowed to set up a store in the courtyard, and the neighbor cannot protest against him doing so and say to him: I am unable to sleep due to the sound of the hammer you use to fashion utensils, nor can he say: I cannot sleep due to the sound of the mill that you use to grind, nor can he say: I cannot sleep due to the sound of the children. It is permitted for one to make reasonable use of his own home.

ואינו יכול למחות בידו ולומר לו: איני יכול לישן – לא מקול הפטיש, ולא מקול הריחים, ולא מקול התינוקות.

גמ׳ מאי שנא רישא, ומאי שנא סיפא? אמר אביי: סיפא אתאן לחצר אחרת. אמר ליה רבא: אי הכי, ליתני: חצר אחרת – מותר! אלא אמר רבא:

GEMARA: The Gemara asks: What is different in the first clause of the mishna, which states that one can prevent his neighbor from opening a store in the courtyard because the noise keeps him awake, and what is different in the latter clause, which states that one cannot protest when his neighbor performs labor that is noisy? Abaye said: In the latter clause we arrive at the case of one who operates in another courtyard, i.e., one cannot prevent activity in a separate courtyard that is connected to the alleyway in which he lives. Rava said to him: If so, let it teach that in a different courtyard it is permitted. Why does the mishna not specify that it is referring to a different courtyard? Rather, Rava said: