Bava Batra 40

דלית בה שיעורא כדתנן חרס כדי ליתן בין פצים לחבירו

We speak of a piece which has no size to speak of, [and may even be carried on Sabbath]. as we have learnt: A piece of earthenware [which must not be carried on Sabbath] must be big enough to put between one window post and another.<span class="x" onmousemove="('comment',' Shab. 82a. It was usual to place potsherds between the posts of a window-space at the top and the bottom and to plaster them with mud so as to support the wall. ');">¹</span> 'An earthenware vessel' is it not useful? — We suppose it to be dirty. It is still useful for a blood-letter [to collect the blood]? — We suppose it has a hole in it. 'A scroll of the Law' can serve for reading the Law? — We suppose the scroll to be worn out.<span class="x" onmousemove="('comment',' And therefore it cannot be used for the synagogue reading. ');">²</span>

כלי חרס חזי ליה דמיטנף חזי לאומנא דמנקב

Then it ought to be stored away?<span class="x" onmousemove="('comment',' Because it was forbidden to destroy scrolls of the Law. ');">³</span> — That is the place where it is stored away.

ספר תורה חזי למקרא בבלוי והא בעי גניזה שם תהא גניזתה

Rab said: A partition may be made with anything save salt<span class="x" onmousemove="('comment',' Because it crumbles. ');">⁴</span> and grease.<span class="x" onmousemove="('comment',' Because it melts. ');">⁵</span>

(ואמר) רב בכל עושין מחיצה חוץ ממלח ורבב ושמואל אמר אפילו מלח אמר רב פפא ולא פליגי הא במלח סדומית הא במלח איסתרוקנית

Samuel said: Even with salt. R. papa said: There is no conflict between them [Rab and Samuel] — One speaks of salt of Sodom and the other of salt of Istria.<span class="x" onmousemove="('comment',' A town in Pontus. The salt of Sodom was thick and hard. [v. Krauss op. cit. I. 499ff.] ');">⁶</span> Seeing. however, that Rabbah has said that a man may set up two piles of salt and place a beam over them [to make an alley-way],<span class="x" onmousemove="('comment',' In which things may be carried on Sabbath. ');">⁷</span>

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 הא דליכא קורה:

because the salt keeps the beam in place and the beam keeps the salt in place, even the salt of Istria may be used for this purpose, and still there is no conflict between Rab and Samuel, because one speaks of the case where there is a beam and the other of the case where there is not. MILL-STONES SHOULD BE KEPT AT A DISTANCE OF THREE HANDBREADTHS RECKONING FROM THE UPPER STONE WHICH MEANS FOUR FROM THE LOWER STONE. What is the reason for this? Because of the shaking. But was it not taught: Millstones fixed on a base<span class="x" onmousemove="('comment',' Lit., 'ass'. ');">⁸</span>

מרחיקין את הריחים ג' מן השכב שהן ארבעה מן הרכב וכו': מאי טעמא משום טיריא והא תניא ושל חמור שלשה מן האיסטרוביל שהן ארבעה מן הקלת התם מאי טיריא איכא אלא משום קלא:

must be kept three handbreadths from the casing which means four from the sieve. Now what shaking is there there?<span class="x" onmousemove="('comment',' According to Rashi, such millstones are small and light, and would not cause any shaking. ');">⁹</span> — We must say then that the reason is because of the noise.

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

AN OVEN MUST BE KEPT THREE HANDBREADTHS RECKONING FROM THE FOOT OF THE BASE ETC. Abaye said: We learn from this that the base of an oven projects [normally] one handbreadth. This has a practical bearing on questions of sale.<span class="x" onmousemove="('comment',' I.e., if an oven is sold without specification, it is understood that the base is to project a handbreadth. ');">¹⁰</span> <b><i>MISHNAH</i></b>. AN OVEN SHOULD NOT BE FIXED IN A ROOM UNLESS THERE IS ABOVE IT AN EMPTY SPACE OF AT LEAST FOUR CUBITS.<span class="x" onmousemove="('comment',' So that the flames should not catch the ceiling. ');">¹¹</span>

<big><strong>מתני'</strong></big> לא יעמיד אדם תנור בתוך הבית אלא אם כן יש על גביו גובה ארבע אמות היה מעמידו בעלייה צריך שיהא תחתיו מעזיבה שלשה טפחים ובכירה טפח

IF IT IS FIXED IN AN UPPER CHAMBER. THERE MUST BE UNDER IT PAVED FLOORING<span class="x" onmousemove="('comment',' Usually made of stone chippings. clay etc. ');">¹²</span> AT LEAST THREE HANDBREADTHS THICK.<span class="x" onmousemove="('comment',' So that it should not burn the woodwork underneath. ');">¹³</span>

ואם הזיק משלם מה שהזיק ר' שמעון אומר לא אמרו כל השיעורין האלו אלא שאם הזיק פטור מלשלם

FOR A SMALL STOVE<span class="x" onmousemove="('comment',' Heb. Kirah, [H], a portable stove with accommodation for two pots. ');">¹⁴</span> ONE HANDBREADTH IS ENOUGH. IF IN SPITE OF THESE PRECAUTIONS DAMAGE IS CAUSED, THE OWNER OF THE OVEN MUST PAY FOR THE DAMAGE. R. SIMEON, HOWEVER, SAID THAT ALL THESE LIMITATIONS WERE ONLY LAID DOWN WITH THE IDEA THAT IF AFTER OBSERVING THEM HE STILL CAUSES DAMAGE, HE IS NOT LIABLE TO PAY. A MAN SHOULD NOT OPEN A BAKERY OR A DYER'S WORKSHOP UNDER HIS NEIGHBOUR'S STOREHOUSE,<span class="x" onmousemove="('comment',' V. supra 182. ');">¹⁵</span>

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

NOR A COWSHED. IN POINT OF FACT<span class="x" onmousemove="('comment',' [H] On this term, v. B.M. 60a. ');">¹⁶</span> THE RABBIS PERMITTED [A BAKERY OR DYER'S WORKSHOP TO BE OPENED] UNDER WINE,<span class="x" onmousemove="('comment',' Because smoke does not injure wine, v. infra. ');">¹⁷</span>

<big><strong>גמ׳</strong></big> והתניא בתנור ארבעה ובכירה שלשה אמר אביי כי תניא ההיא בדנחתומין דתנור דידן כי כירה דנחתומין:

BUT NOT A COWSHED. <b><i>GEMARA</i></b>. [THERE MUST BE UNDER IT PAVED FLOORING AT LEAST THREE HANDBREADTHS etc.] But has it not been taught that there must be four handbreadths under an [ordinary] oven and three under a small oven? — Said Abaye: This refers to the ovens of bakers, for our large oven is like their small one.

לא יפתח חנות וכו': תנא אם היתה רפת קודמת לאוצר מותר בעי אביי כיבד וריבץ לאוצר מהו

A MAN SHOULD NOT OPEN A BAKERY etc. A Tanna taught: If the cowshed is there before the storehouse,<span class="x" onmousemove="('comment',' I.e., before the room above is actually used as a storehouse. v. p. 92 nn. 1, 2. ');">¹⁸</span> it may be opened.

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

Abaye raised the following questions: If [the owner of the upper room] has cleared out and swept<span class="x" onmousemove="('comment',' Lit., 'sprinkled' (the floor). ');">¹⁹</span> [the room] in preparation for a storehouse [but has not yet placed any produce there], what is the ruling?<span class="x" onmousemove="('comment',' I.e., do these preparations in themselves constitute the room a storehouse? ');">²⁰</span>

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 א"ר ששת ואספסתא כרפת בקר דמיא:

If he has opened out a number of windows<span class="x" onmousemove="('comment',' Presumably for letting in air to keep the corn fresh. ');">²¹</span> there, what is the ruling? [If there is an <i>exedra</i><span class="x" onmousemove="('comment',' V. supra p. 55. ');">²²</span>

<big><strong>מתני׳</strong></big> חנות שבחצר יכול למחות בידו ולומר לו איני יכול לישן מקול הנכנסין ומקול היוצאין אבל עושה כלים יוצא ומוכר בתוך השוק ואינו יכול למחות בידו ולומר לו איני יכול לישן לא מקול הפטיש ולא מקול הריחים ולא מקול התינוקות:

under the storehouse. what is the ruling?]<span class="x" onmousemove="('comment',' This apparently means that a bakery is opened in the exedra under the storeroom, as it is difficult to imagine an exedra being actually built under an upper storey. The whole clause is suspect, and is omitted in some editions. V. BaH and R. Gershom; H.M. 255. ');">²³</span> If he builds a room on the roof,<span class="x" onmousemove="('comment',' Lit., an upperstorey on top of his house'. Such places were normally used for storerooms. [Maimonides (Yad. Shekenim, IX, 13) renders: 'If the owner of the bakery made an extra floor within his shop' so that the upper part could be used as a storeroom.] ');">²⁴</span>

<big><strong>גמ׳</strong></big> מ"ש רישא ומ"ש סיפא אמר אביי סיפא אתאן לחצר אחרת א"ל רבא אי הכי ליתני חצר אחרת מותר אלא אמר רבא

what is the ruling? — These questions must stand over. R. Huna the son of R. Joshua asked: If he stores there figs and pomegranates.<span class="x" onmousemove="('comment',' Does this count as a storeroom, or do we call a storeroom only one where corn, wine and oil are kept? ');">²⁵</span> what is the ruling? — This question also must stand over. IN POINT OF FACT THE RABBIS PERMITTED IN THE CASE OF WINE etc. A Tanna taught: They declared it permissible in the case of wine because [the smoke]<span class="x" onmousemove="('comment',' So Rashi; but according to Tosaf. (18a, s. v. [H] the heat is referred to, not the smoke. ');">²⁶</span> improves it, while they forbade a cowshed because [the smell] spoils it. R. Joseph said: Our wine is adversely affected even by the smoke of a lamp. R. Shesheth said: Cropped corn<span class="x" onmousemove="('comment',' Corn cut before it has grown to any height and used for fodder. ');">²⁷</span> is on the same footing as a cowshed.<span class="x" onmousemove="('comment',' Because it emits an evil smell which injures the wine stored above. ');">²⁸</span> <b><i>MISHNAH</i></b>. IF A MAN DESIRES TO OPEN A SHOP IN A COURTYARD, HIS NEIGHBOUR MAY PRESENT HIM ON THE GROUND THAT HE WILL NOT BE ABLE TO SLEEP THROUGH THE NOISE OF PEOPLE COMING AND GOING. A MAN, HOWEVER, MAY MAKE ARTICLES IN THE COURTYARD TO TAKE OUT AND SELL IN THE MARKET, AND HIS NEIGHBOUR CANNOT PREVENT HIM ON THE GROUND THAT HE CANNOT SLEEP FROM THE NOISE OF THE HAMMER OR OF THE MILL-STONES<span class="x" onmousemove="('comment',' This is one among many instances of the preference shown by the Rabbis to industry over trade. ');">²⁹</span> OR OF THE CHILDREN.<span class="x" onmousemove="('comment',' This would naturally refer to the noise made by children coming to buy from the shop. and so would seem to contradict the first clause. Hence the question of the Gemara which immediately follows. ');">³⁰</span> <b><i>GEMARA</i></b>. Why is the rule in the second case not the same as in the first?<span class="x" onmousemove="('comment',' V. preceding note. ');">³¹</span> — Abaye replied: The second clause must refer to [a man in] another courtyard. Said Raba to him: If that is so, the Mishnah should say. 'In another courtyard it is permissible'? — No, said Raba: