Bava Batra 120

זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה

Go away now and come again tomorrow. During the night he sent and had his own tree cut down. On the next day the man came back and he told him to go and cut the tree down. He said: But you, Sir, also have one? He replied: Go and see. If mine is cut down, cut yours down, and if mine is not cut down you need not cut yours down. What was R. Jannai's idea at first [when he kept his tree] and afterwards [when he had it cut down]? — At first he thought that passers-by were glad of it because they could sit in its shade, but when he saw that they objected to it he had it cut down. Why did he not say to the man, Go and cut yours down and then I will cut down mine? — In conformity with the maxim of Resh Lakish, who said: [It is written], <i>Hithkosheshu wakoshu</i>:<span class="x" onmousemove="('comment',' Zeph. II, 1. The English version translates, 'Gather yourselves together, yea, gather together.' Resh Lakish, however, derives it from the word kash, stubble, and translates, 'Remove the stubble from between your own eyes, and afterwards remove it from others.' ');">¹</span>

למחר אתא לקמיה א"ל זיל קוץ א"ל הא מר נמי אית ליה א"ל זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את

trim yourselves and then trim others.

מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רה"ר דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר (צפניה ב, א) התקוששו וקושו קשוט עצמך ואח"כ קשוט אחרים:

HE MAY, HOWEVER, IF HE DESIRES DRAW BACK HIS WALL FROM THE STREET AND ALLOW THEM TO PROJECT. The question was asked: If a man draws back [his wall] and does not at once let any beams project, may he do so subsequently?<span class="x" onmousemove="('comment',' I.e., has he not tacitly abandoned his right to the intervening space? ');">²</span>

אבל אם רצה כונס לתוך שלו ומוציא: איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא ר' יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא

— R. Johanan said that though he has drawn back [the wall] he may still make projecting beams, while Resh Lakish said that once he has drawn back he cannot later make projecting beams. R. Jacob said to R. Jeremiah b. Tahlifa: I will explain this to you. On the question of projecting beams there is no difference of opinion [between the authorities], and both hold that they are permitted. Where they differ is on the question whether he may restore the walls to their former position, and the above statement should be reversed, [i.e.,] R. Johanan said that he may not go back to the original position and Resh Lakish said that he may. R. Johanan ruled that he may not, In accordance with the dictum of Rab Judah,<span class="x" onmousemove="('comment',' Whom the law follows in this matter, so that, as usually in a dispute between R. Johanan and Resh Lakish, the law follows the former. ');">³</span>

א"ל רבי יעקב לר' ירמיה בר תחליפא אסברה לך להוציא כ"ע לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר ר' יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר

who said: A path [between two fields] over which the public has established a right of way must not be damaged. Resh Lakish, however, says that he may; we rule thus [in the case of the path] because there is no other space available, but here [in the case of the street] there is still plenty of space available.<span class="x" onmousemove="('comment',' In the original width of the street. ');">⁴</span>

ר' 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:

IF A MAN BUYS A COURTYARD IN WHICH ARE SPARS AND BEAMS PROJECTING, HE HAS A PRESCRIPTIVE RIGHT TO KEEP THEM. R. Huna said: If the wall falls down he may build it [as it was before]. An objection was raised [against this from the following]: 'It is not proper to stucco or decorate or paint [our houses at the present time].<span class="x" onmousemove="('comment',' Since the destruction of the Temple. ');">⁵</span>

לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה: אמר רב הונא נפלה חוזר ובונה אותה

If a man buys a house which is stuccoed or decorated or painted, he is entitled to keep it so. If it falls down, he should not rebuild it [so]'?<span class="x" onmousemove="('comment',' Which seems to show that where a right has been acquired by prescription, if it once lapses it cannot he resumed. ');">⁶</span>

מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה

— Where the prohibition is based on religious grounds, the case is different.<span class="x" onmousemove="('comment',' From where, as here, the question is only one of causing damage. ');">⁷</span>

איסורא שאני

Our Rabbis taught: A man should not stucco the front of his house with cement, but if he mixes sand or straw with it he may.<span class="x" onmousemove="('comment',' Because this makes the hue less bright. ');">⁸</span>

תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר ר"י אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר

R. Judah Says: A mixture of sand makes the cement stony,<span class="x" onmousemove="('comment',' [H], which is a valuable preservative for the wall. [For the various suggestions as to the derivation of the word. V. Krauss. op. cit. I, 299.] ');">⁹</span>

תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן ר' 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

and therefore its use is forbidden, but straw is permitted.

אמר להם א"כ 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

Our Rabbis taught: When the Temple was destroyed for the second time,<span class="x" onmousemove="('comment',' In 70 C.E. ');">¹⁰</span>

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 אא"כ רוב צבור יכולין לעמוד בה דכתיב (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו

large numbers in Israel became ascetics, binding themselves neither to eat meat nor to drink wine. R. Joshua got into conversation with them and said to them: My sons, why do you not eat meat nor drink wine? They replied: Shall we eat flesh which used to be brought as an offering on the altar, now that this altar is in abeyance? Shall we drink wine which used to be poured as a libation on the altar, but now no longer? He said to them: If that is so, we should not eat bread either, because the meal offerings have ceased. They said: [That is so, and] we can manage with fruit. We should not eat fruit either, [he said,] because there is no longer an offering of firstfruits. Then we can manage with other fruits [they said]. But, [he said,] we should not drink water, because there is no longer any ceremony of the pouring of water.<span class="x" onmousemove="('comment',' On the Feast of Tabernacles. v. Suk. IV. ');">¹¹</span>

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

To this they could find no answer, so he said to them: My sons, come and listen to me. Not to mourn at all is impossible, because the blow has fallen. To mourn overmuch is also impossible, because we do not impose on the community a hardship which the majority cannot endure, as it is written, <i>Ye are cursed with a curse,<span class="x" onmousemove="('comment',' This is taken to mean: 'You have laid on yourselves an adjuration (to bring the tithe).' ');">¹²</span></i>

עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא

yet ye rob me [of the tithe], <i>even this whole nation</i>.<span class="x" onmousemove="('comment',' Malachi, III, 9. It is assumed that the adjuration would not have been effective unless the whole nation had taken part in it; which is taken to show that we do not impose a hardship unless we are sure that the majority can stand it. ');">¹³</span>

עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר (תהלים קלז, ה) אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי וגו'

The Sages therefore have ordained thus. A man may stucco his house, but he should leave a little bare. (How much should this be? R. Joseph says, A cubit square; to which R. Hisda adds that it must be by the door.)<span class="x" onmousemove="('comment',' V. supra p. 219, no. 5. ');">¹⁴</span>

מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים א"ל רב פפא לאביי היכא מנח לה במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבלי ציון לתת להם פאר תחת אפר

A man can prepare a full-course banquet, but he should leave out an item or two. (What should this be? R. Papa says: The hors d'oeuvre of salted fish.) A woman can put on all her ornaments, but leave off one or two. (What should this be? Rab said: [Not to remove] the hair on the temple.)<span class="x" onmousemove="('comment',' Which was usually removed as a mark of elegance. ');">¹⁵</span>

וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר (ישעיהו סו, י) שמחו את ירושלים וגו'

For so it says, If I forget thee, O Jerusalem, let my right hand forget, let my tongue cleave to the roof of my mouth if I remember thee not, if I prefer not Jerusalem above my chief joy.<span class="x" onmousemove="('comment',' Ps. CXXXVII, 5, 6. ');">¹⁶</span>

תניא אמר ר' ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אא"כ רוב צבור יכולין לעמוד בה

What is meant by 'my chief joy'?<span class="x" onmousemove="('comment',' Lit., 'Head of my joy'. ');">¹⁷</span>

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

R. Isaac said: This is symbolised by the burnt ashes<span class="x" onmousemove="('comment',' Lit., 'ashes from the hearth'. ');">¹⁸</span>

אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין:

which we place on the head of a bridegroom. R. Papa asked Abaye: Where should they be placed? [He replied]: Just where the phylactery is worn, as it says, To appoint unto them that mourn in Zion, to give then a garland [pe'er] for ashes [epher].<span class="x" onmousemove="('comment',' Isa. LXI, 3. The word pe'er is supposed to refer to the phylacteries on the basis of the verse, Bind thy headtire (pe'erka) upon thee. (Ezek. XXIV, 17.) ');">¹⁹</span>

<br><br><big><strong>הדרן עלך חזקת הבתים: </strong></big><br><br>

Whoever mourns for Zion will be privileged to behold her joy, as it says, Rejoice ye with Jerusalem etc.<span class="x" onmousemove="('comment',' Isa. LXI, 10. ');">²⁰</span> It has been taught: R. Ishmael ben Elisha said: Since the day of the destruction of the Temple we should by rights bind ourselves not to eat meat nor drink wine, only we do not lay a hardship on the community unless the majority can endure it. And from the day that a Government has come into power which issues cruel decrees against us and forbids to us the observance of the Torah and the precepts<span class="x" onmousemove="('comment',' The reference is to the persecution instituted by the Emperor Hadrian after the revolt of Bar Kochba, 135 C.E. ');">²¹</span> and does not allow us to enter into the 'week of the son'<span class="x" onmousemove="('comment',' [H] I.e., the rite of circumcision. [So Rashb. and Rashi, Sanh. 32b. This term is said to have been adopted by the Jews as a disguise during the Hadrianic persecutions when the rite was prohibited in order to remove any suspicion that they were engaged in a religious observance. Others explain the term as denoting the seven days festivities that followed the birth of a child. V. Bergmann. J., M.G.W.J. 1932, 465ff; and cf. Krauss, op. cit. II, 438. The expression 'the week of the daughter', [H] also occurs in Nahmanides' Torath Ha'adam, 35b. This is to be taken as a proof against the usual identification of 'the week of the son' with 'the rite of circumcision', v. Mann J. H.U.C. 1924, p. 325, n. 3.] ');">²²</span> (according to another version, 'the salvation of the son'),<span class="x" onmousemove="('comment',' [ [H] 'The redemption of the son' (Rashi): or, 'The birth of a son' (R. Tam); Tosaf. B.K. 80a, s.v. [H]] ');">²³</span> we ought by rights to bind ourselves not to marry and beget children, and the seed of Abraham our father would come to an end of itself. However, let Israel go their way: it is better that they should err in ignorance than presumptuously.<span class="x" onmousemove="('comment',' And therefore we do not tell them this, since in any case they would go on marrying and begetting children. ');">²⁴</span>