בבא בתרא דף נח

למדורה, וקדרות מקיפות אותה.

to a bonfire, where the fire is in the center and pots surround it. Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.

מטה של תלמידי חכמים – כיצד? כל שאין תחתיה אלא סנדלין בימות החמה, ומנעלין בימות הגשמים. ושל עם הארץ – דומה לאוצר בלוס.

Rabbi Yoḥanan asked: How should the bed of Torah scholars be kept? He replied: It is acceptable as long as there is nothing except sandals beneath it during the summer, and shoes beneath it during the rainy season, i.e., winter. And the bed of an ignoramus is similar to a cluttered [balus] storehouse, as he keeps a wide array of items beneath it.

רבי בנאה הוה קא מציין מערתא. כי מטא למערתא דאברהם, אשכחיה לאליעזר עבד אברהם דקאי קמי בבא. אמר ליה: מאי קא עביד אברהם? אמר ליה: גאני בכנפה דשרה,

§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. Rabbi Bena’a was marking burial caves for the purpose of helping to prevent the contracting of ritual impurity. When he arrived at the cave of Abraham, i.e., the Cave of Machpelah, he encountered Eliezer, the servant of Abraham, who was standing before the entrance. Rabbi Bena’a said to him: What is Abraham doing at this moment? Eliezer said to him: He is lying in the arms of Sarah, and she is examining his head.

וקא מעיינא ליה ברישיה.

אמר ליה, זיל אימא ליה: בנאה קאי אבבא. אמר ליה: ליעול – מידע ידיע דיצר בהאי עלמא ליכא. עייל, עיין ונפק.

Rabbi Bena’a said to him: Go tell him that Bena’a is standing at the entrance, so that he should assume an appropriate position to receive a visitor. Eliezer said to him: Let him, i.e., Rabbi Bena’a, enter, since it is known that there is no evil inclination in this higher world, so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He entered, examined the cave in order to measure it, and exited.

כי מטא למערתא דאדם הראשון, יצתה בת קול ואמרה: ״נסתכלת בדמות דיוקני, בדיוקני עצמה אל תסתכל״. ״הא בעינא לציוני מערתא!״ ״כמדת החיצונה כך מדת הפנימית.

When he arrived at the cave of Adam the first man, who is buried in the same area, a Divine Voice emerged and said: You gazed upon the likeness of My image, i.e., Abraham, who is similar to the image of Adam the first man. Do not gaze upon My image itself, i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: But I need to mark the cave. The voice said to him: As the measurements of the dimensions of the outer cave where Abraham is buried, so are the measurements of the dimensions of the inner cave, where Adam is buried. The Gemara notes: And according to the one who says that the Cave of Machpelah consists of two chambers, this one above that one, not two adjacent chambers, the voice said: As the measurements of the dimensions of the upper cave where Abraham is buried, so are the measurements of the dimensions of the lower cave. Therefore, there is no need to measure it.

ולמאן דאמר שני בתים זו למעלה מזו – כמדת עליונה כך מדת התחתונה״.

אמר רבי בנאה: נסתכלתי בשני עקיביו, ודומים לשני גלגלי חמה. הכל בפני שרה – כקוף בפני אדם. שרה בפני חוה – כקוף בפני אדם.

Rabbi Bena’a says: I gazed at his, Adam’s, two heels, and they shone so brightly that they are similar to two suns. Along these lines, the Gemara states that all people compared to Sarah are like a monkey compared to a human, as Sarah was exceedingly beautiful; Sarah compared to Eve is like a monkey compared to a human; Eve compared to Adam is like a monkey compared to a human; and Adam compared to the Divine Presence is like a monkey compared to a human.

חוה בפני אדם – כקוף בפני אדם. אדם בפני שכינה – כקוף בפני אדם.

שופריה דרב כהנא מעין שופריה דרב, שופריה דרב מעין שופריה דרבי אבהו, שופריה דרבי אבהו מעין שופריה דיעקב אבינו, שופריה דיעקב אבינו מעין שופריה דאדם הראשון.

It was also stated that the beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the first man.

ההוא אמגושא דהוה חטיט שכבי. כי מטא אמערתא דרב טובי בר מתנה, תפשיה בדיקניה. אתא אביי, אמר ליה: במטותא מינך, שבקיה.

On the topic of burial caves, the Gemara relates that there was a certain magus [amgusha] who was rummaging through the graves of the dead. When he arrived at the burial cave of Rav Tovi bar Mattana, Rav Tovi grabbed him by his beard and would not release him. Abaye came and said to Rav Tovi: I beg of you to release him. The magus came again in another year, and Rav Tovi grabbed him by his beard. Abaye came and requested that he release him, but Rav Tovi did not release him, until Abaye brought a scissors and cut his beard.

לשנה אחריתי הדר אתא, תפשיה בדיקניה. אתא אביי, לא שבקיה עד דאייתי מספרא וגזיה לדיקניה.

ההוא דאמר להו: חביתא דעפרא לחד בראי, חביתא דגרמי לחד בראי, חביתא דאודרא לחד בראי. לא הוו ידעי מאי קאמר להו. אתו לקמיה דרבי בנאה, אמר להו:

§ The Gemara relates additional incidents involving Rabbi Bena’a: There was a certain individual who said to his family before he died: A barrel of earth to one of my sons, a barrel of bones to one of my sons, and a barrel of wads of wool to one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’a for guidance. Rabbi Bena’a said to them: Do you have land that your father left as an inheritance? They said to him: Yes. He asked: Do you have livestock that your father left as an inheritance? They said: Yes. He asked: Do you have quilts [bistarkei] that your father left as an inheritance? They said: Yes. He said to them: If so, this is what he said to you, i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.

״אית לכו ארעא?״ אמרו ליה: ״אין״. ״אית לכו חיותא?״ ״אין״. ״אית לכו בסתרקי?״ ״אין״. ״אי הכי, הכי קאמר לכו״.

ההוא גברא דשמעה לדביתהו דקא אמרה לברתה: ״אמאי לא צניעת באיסורא? הך איתתא, עשרה בני אית לה, ולית לי מאבוך אלא חד״. כי שכיב, אמר להו:

There was a certain man who heard his wife saying to her daughter: Why do you not act clandestinely when you engage in forbidden sexual intercourse? That woman has, i.e., I have, ten sons, and I have only one from your father, and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, when that man was dying he said to his family: All of my property is left to one son.

״כל נכסי לחד ברא״.

לא ידעי להי מינייהו. אתו לקמיה דרבי בנאה, אמר להו: זילו חבוטו קברא דאבוכון, עד דקאי ומגלי לכו להי מינייכו שבקא. אזלו כולהו,

They did not know to which of them he intended to leave his property. They came before Rabbi Bena’a for guidance, and he said to the sons: Go strike your father’s grave, until he rises and reveals to you to which of you he left his property. They all went, but that one who was his son did not go. Rabbi Bena’a said to them: All of the property belongs to this son who did not go. The other brothers were angry. They went and slandered [akhlu kuretza] Rabbi Bena’a in the king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without any evidence. The king’s guards brought Rabbi Bena’a and imprisoned him.

ההוא דבריה הוה לא אזל. אמר להו: כולהו נכסי דהאי. אזלו אכלו קורצא בי מלכא, אמרי: איכא גברא חד ביהודאי,

דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי. אתיוהו חבשוהו.

אזלא דביתהו, אמרה להו: עבדא חד הוה לי, פסקו לרישיה ופשטו למשכיה ואכלו בישריה, וקא מלו ביה מיא ומשקו ביה לחברייא, ולא קא יהבי לי דמי ולא אגריה.

The wife of Rabbi Bena’a went and said to the guards: I had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water and give their friends to drink from him, and they have not paid me his value nor have they rented him.

לא ידעי מאי קא אמרה להו. אמרי: ניתו לחכימא דיהודאי, ולימא. קריוהו לרבי בנאה, אמר להו: זרנוקא אמרה לכו. אמרי: הואיל וחכים כולי האי, ליתיב אבבא ונידון דינא.

They did not know what she was saying to them. They said: Let us bring the wise man of the Jews, and let him say what she meant. They called Rabbi Bena’a, and he said to them: She spoke to you of a water skin [zarnuka]. In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. They said: Since he is so wise, let him sit at the gate where the judges congregate and render judgment.

חזא דהוה כתיב באבולא: ״כל דיין דמתקרי לדין – לא שמיה דיין״. אמר להו: אלא מעתה, אתא איניש מעלמא

Rabbi Bena’a saw that it was written upon the gate [be’abbula]: Any judge who is summoned to judgment is not considered a judge, as judges must be above reproach. He said to them: If that is so, then if a person comes from elsewhere

ומזמין (להו) [ליה] לדינא, פסליה?! אלא כל דיין דמתקרי לדין, ומפקין מיניה ממונא בדין – לאו שמיה דיין. כתבו הכי: ״ברם סאבי דיהודאי אמרי:

and summons a judge to judgment, has he disqualified the judge even if he were later to be exonerated? Rather, it should say: Any judge who is summoned to judgment and money is lawfully taken from him, i.e., he was ordered to return someone’s property, is not considered a judge. When they heard this, they wrote this addendum to the original inscription: But the elders of the Jews say that any judge who is summoned to judgment and money is lawfully taken from him is not considered a judge.

כל דיין דמתקרי לדין ומפקין מיניה ממונא בדין – לאו שמיה דיין״.

חזא דכתיב: ״בראש כל מותא – אנא דם, בראש כל חיין – אנא חמר״. אלא מעתה, דנפיל מאיגרא ומית, ודנפיל מדיקלא ומית, דמא קטליה?! ותו,

Rabbi Bena’a also saw that it was written there: At the head of all death am I, blood, i.e., people die from an excess of blood; at the head of all life am I, wine, i.e., wine is what gives life. He said to them: If that is so, in the case of someone who falls from a roof and dies, or someone who falls from a palm tree and dies, was it blood that killed him? And furthermore, concerning someone who is on the way to death, can they give him a drink of wine and he will live? Rather, this is what should be written: At the head of all illness am I, blood; at the head of all healing am I, wine. When they heard this, they wrote this addendum to the original inscription: But the elders of the Jews say: At the head of all illness am I, blood; at the head of all healing am I, wine. In a place where there is no wine, herbs are required there as medicines.

מן דדרכיה למימת – משקו ליה חמרא, וחיי?! אלא הכי בעי למכתב: בראש כל מרעין – אנא דם, בראש כל אסוון – אנא חמר. כתבו הכי:

״ברם סאבי דיהודאי אמרי: בראש כל מרעין – אנא דם, בראש כל אסוון – אנא חמר, באתר דלית חמר – תמן מתבעו סמנין״.

כתיב אפיתחא דקפוטקיא: ״אנפק, אנבג, אנטל״. ואיזהו אנטל? זהו רביעית של תורה.

Having related that incident, the Gemara notes that at the entrance of Kapotekiyya it was written: Anpak, anbag, antal, which are all names for the same measurement. And what is antal? It is the quarter-log of the Torah.

מתני׳ המרזב אין לו חזקה, ויש למקומו חזקה. המזחילה יש לה חזקה.

MISHNA: With regard to a spout protruding from one’s roof gutter draining water into another’s property, its owner has no means to establish an acquired privilege for its use, but he does have the means to establish an acquired privilege with regard to its place, as the Gemara will explain. With regard to a gutter pipe that traverses the length of the roof, one does have the means to establish an acquired privilege for its use.

סולם המצרי אין לו חזקה, ולצורי יש לו חזקה.

With regard to an Egyptian ladder, which is small and portable, one has no means to establish an acquired privilege for its use. But with regard to a Tyrian ladder, which is large and fixed in place, one does have the means to establish an acquired privilege for its use.

חלון המצרית אין לה חזקה, ולצורית יש לה חזקה. איזו היא חלון המצרית? כל שאין ראשו של אדם יכול ליכנס לתוכה. רבי יהודה אומר:

With regard to an Egyptian window, one has no means to establish an acquired privilege for its use; but with regard to a Tyrian window, one does have the means to establish an acquired privilege for its use. What is the defining feature of an Egyptian window? It is any window that is so small that a person’s head is not able to fit inside it. Rabbi Yehuda says: If a window has a frame, even though a person’s head is not able to fit inside it, one does have the means to establish an acquired privilege for its use.

אם יש לה מלבן – אף על פי שאין ראשו של אדם יכול ליכנס לתוכה, הרי זו חזקה.

גמ׳ מאי ״המרזב אין לו חזקה, ויש למקומו חזקה״? אמר רב יהודה אמר שמואל, הכי קאמר: המרזב אין לו חזקה – מרוח אחת,

GEMARA: The Gemara asks: What is the meaning of the mishna’s statement: With regard to a spout, its owner has no means to establish an acquired privilege for its use, but he does have the means to establish an acquired privilege with regard to its place? Rav Yehuda said that Shmuel said: This is what it is saying: Concerning a spout, its owner has no means to establish an acquired privilege for its use with regard to one side, i.e., the owner of the field below has the right to move the spout from one place to another on one side of the roof, but he does have the means to establish an acquired privilege concerning its place with regard to two sides, i.e., the owner of the field below does not have the right to move it to another side of the roof.

ויש למקומו חזקה – משתי רוחות.

רבי חנינא אמר: המרזב אין לו חזקה – שאם היה ארוך מקצרו, ויש למקומו חזקה – שאם בא לעוקרו, אינו עוקרו.

Rabbi Ḥanina said there is a different explanation: With regard to a spout, its owner has no means to establish an acquired privilege for its size, as if it was long, the owner of the field below may shorten it, but one does have the means to establish an acquired privilege with regard to its place, as if the owner of the field below comes to remove it entirely, he may not remove it.

רב ירמיה בר אבא אמר: המרזב אין לו חזקה – שאם רוצה לבנות תחתיו בונה, ויש למקומו חזקה – שאם בא לעוקרו אינו עוקרו.

Rav Yirmeya bar Abba said there is a different explanation: With regard to a spout, its owner has no means to establish an acquired privilege for its use, as if the owner of the field below wishes to build beneath it, he may build, and the owner of the spout may not prevent him from doing so; but one does have the means to establish an acquired privilege with regard to its place, as if the owner of the field below comes to remove it entirely, he may not remove it.