Bava Metzia 236

ומה אתה אומר הכי קאמרי ליה מדבריך לדברינו אין באין משל צבור וכן כי אתא רבין אמר רבי יוחנן חוששין לבעלי זרועות איכא בינייהו:

And what is meant by 'You say'? They say thus to him: From your statement,[and] on the basis of our opinion, [it follows that] they are not provided by the public.<span class="x" onmousemove="('comment',' On this version this phrase has not the same meaning as above. The 'omer and the two loaves certainly come from the public, since it is now assumed that watching over hefker does not effect a title. But the Rabbis objected that since it was enacted that the watcher must receive four zuz, if he foregoes it and it goes into the public funds, these now include four zuz of private money, and when later on animals are bought therewith for communal sacrifices, such as the daily burnt offerings and the Sabbath and Festival Additional offerings, instead of being paid for by public funds, as they should be, they are partly paid for by private money (Rashi.) ');">¹</span> And when Rabin came,<span class="x" onmousemove="('comment',' From Palestine to Babylon. ');">²</span>

<big><strong>מתני׳</strong></big> המוציא זבל לרשות הרבים המוציא מוציא והמזבל מזבל אין שורין טיט ברשות הרבים ואין לובנים לבנים אבל גובלין טיט ברשות הרבים אבל לא לבנים

he likewise said in R. Johanan's name: They differ as to whether we fear [the action of] men of violence. <b><i>MISHNAH</i></b>. IF A MAN TAKES OUT MANURE INTO A PUBLIC THOROUGHFARE, IT MUST BE APPLIED [TO THE SOIL] IMMEDIATELY AFTER BEING TAKEN OUT.<span class="x" onmousemove="('comment',' Lit., 'the carrier carries it out, and he who applies it must apply it' — i.e., it may not be left in the street for any length of time, but must be taken straight to the fields. ');">³</span>

הבונה ברשות הרבים המביא אבנים מביא והבונה בונה ואם הזיק משלם מה שהזיק רבן שמעון בן גמליאל אומר אף מתקן הוא את מלאכתו לפני שלשים יום:

MORTAR MUST NOT BE STEEPED IN THE STREET, NOR MAY BRICKS BE FORMED THERE.<span class="x" onmousemove="('comment',' Rashi: the clay was run into moulds and allowed to dry and harden into bricks. This may not be done in a public thoroughfare. ');">⁴</span> CLAY MAY BE KNEADED IN THE STREET.<span class="x" onmousemove="('comment',' For immediate use. ');">⁵</span>

<big><strong>גמ׳</strong></big> לימא מתני' דלא כרבי יהודה דתניא רבי יהודה אומר בשעת הוצאת זבלים אדם מוציא זבלו לרה"ר וצוברו כל שלשים יום כדי שיהא נישוף ברגלי אדם וברגלי בהמה שעל מנת כן הנחיל יהושע לישראל את הארץ

BUT BRICKS MAY NOT BE [MOULDED]. WHEN ONE IS BUILDING IN A PUBLIC ROAD,<span class="x" onmousemove="('comment',' I.e., a building coming up to the street, so that the materials etc. must be in the street. ');">⁶</span> THE BRICKS MUST BE LAID IMMEDIATELY THEY ARE BROUGHT.<span class="x" onmousemove="('comment',' Lit., 'the brick hauler brings them and the builder builds them (into the wall)' — i.e., they must not lie in the street longer than is absolutely necessary. ');">⁷</span>

אפילו תימא רבי יהודה מודה ר' יהודה שאם הזיק חייב לשלם והתנן מודה רבי יהודה בנר חנוכה שהוא פטור מפני שהוא עושה ברשות מאי לאו רשות דבית דין לא רשות דמצוה

IF HE CAUSES DAMAGE, HE MUST MAKE IT GOOD. RABBAN SIMEON B. GAMALIEL SAID: ONE MAY PREPARE HIS MATERIALS EVEN THIRTY DAYS BEFOREHAND.<span class="x" onmousemove="('comment',' I.e., deposit them on the site, in readiness for building; and during this time he is not responsible for any damage that may ensue. ');">⁸</span> <b><i>GEMARA</i></b>. Shall we say that our Mishnah does not agree with R. Judah? For it has been taught: R. Judah said: When it is the time for manure to be taken out, a man may put his manure out into the street and leave it heaped up for full thirty days, that it should be trodden down by the foot of man and beast for on this condition did Joshua allot the Land to Israel!<span class="x" onmousemove="('comment',' V. B.K. 30a and 81b. ');">⁹</span>

והתניא כל אלו שאמרו מותרין לקלקל ברה"ר אם הזיק חייב לשלם ורבי יהודה פוטר אלא מחוורתא מתני' דלא כרבי יהודה

— It may even agree with R. Judah, for he admits that if he thereby causes damage, he must make it good.<span class="x" onmousemove="('comment',' Notwithstanding that he was entitled to have it there. ');">¹⁰</span> But have we not learned: R. Judah said: In the case of a Chanukah<span class="x" onmousemove="('comment',' V. Glos. ');">¹¹</span>

אמר אביי רבי יהודה ורבן שמעון בן גמליאל ור' שמעון כולהו סבירא להו כל מקום שנתנו לו חכמים רשות והזיק פטור רבי יהודה הא דאמרן רשב"ג דתנן רשב"ג אומר אף מתקן הוא את מלאכתו לפני שלשים יום

lamp he is not liable, because this was done under authority.<span class="x" onmousemove="('comment',' If one placed a light outside his house and a camel passed by laden with flax, which caught fire from the light, he is liable for the damage. But if it was a Chanukah lamp, he is exempt; V. B.K. 30a, and 62b. ');">¹²</span> Surely that means, under authority of the Court?<span class="x" onmousemove="('comment',' Thus shewing that one is not responsible for damage caused by his property in a public thoroughfare, if it is there by permission of the Court. ');">¹³</span>

רבי שמעון דתנן היה מעמידו בעלייה צריך שיהא תחתיו מעזיבה שלשה טפחים ובכירה טפח ואם הזיק משלם מה שהזיק רבי שמעון אומר לא אמרו כל השיעורים הללו אלא שאם הזיק פטור מלשלם

— No. It means the authority of a precept.<span class="x" onmousemove="('comment',' Which stands higher, but not that of the court or general authorities, which is insufficient to exempt him from his liabilities. ');">¹⁴</span> But it has been taught: <i>All</i> those whom the Rabbis permitted to commit a nuisance on the public thoroughfare,<span class="x" onmousemove="('comment',' E.g., to put out the manure, as here, or discharge foul water in winter. ');">¹⁵</span>

ת"ר החצב שמסר לסתת הסתת חייב הסתת שמסר לחמר החמר חייב החמר שמסר לכתף הכתף חייב הכתף שמסר לבנאי הבנאי חייב הבנאי שמסר לאדריכל אדריכל חייב ואם הניח אבן על הדימוס והזיקה כולן חייבין לשלם

if they cause damage, they are bound to pay; whilst R. Judah exempts them! Hence it is clear that our Mishnah does not agree with R. Judah. Abaye said: R. Judah, Rabban Simeon b. Gamaliel, and R. Simeon<span class="x" onmousemove="('comment',' b. Yohai. ');">¹⁶</span>

והתניא אחרון חייב וכולן פטורים לא קשיא כאן בשכירות כאן בקבלנות:

<i>all</i> maintain that wherever the Sages gave permission [to do a certain thing] and damage was thereby caused, there is no liability. 'R. Judah', as stated. 'Rabban Simeon b. Gamaliel', — for we learnt: ONE MAY PREPARE HIS MATERIALS EVEN THIRTY DAYS BEFOREHAND.<span class="x" onmousemove="('comment',' V. p. 673. n. 5. ');">¹⁷</span> 'R. Simeon', — for we learnt: If he placed it [a stove] in an upper storey, there must be a flooring<span class="x" onmousemove="('comment',' [H], v. p. 662, n. 2. ');">¹⁸</span>

<big><strong>מתני׳</strong></big> שתי גנות זו על גב זו והירק בינתים ר"מ אומר של עליון ר' יהודה אומר של תחתון אמר ר"מ אם ירצה העליון ליקח את עפרו אין כאן ירק אמר ר' יהודה אם ירצה התחתון למלאות את גנתו אין כאן ירק

of three handbreadths deep under it;<span class="x" onmousemove="('comment',' Otherwise it can cause damage to the lower storey. ');">¹⁹</span> but for a small stove,<span class="x" onmousemove="('comment',' Just large enough for two pots. ');">²⁰</span>

אמר ר"מ מאחר ששניהן יכולין למחות זה על זה רואין מהיכן ירק זה חי אמר ר"ש כל שהעליון יכול לפשוט את ידו וליטול הרי הוא שלו והשאר של תחתון:

one handbreadth.<span class="x" onmousemove="('comment',' Because it does not give out so much heat. ');">²¹</span> Nevertheless, if he causes damage, he must make it good. R. Simeon said: <i>All</i> these measurements were stated only so that if he causes damage he is free from liability.<span class="x" onmousemove="('comment',' B.B. 20b. ');">²²</span>

<big><strong>גמ׳</strong></big> אמר רבא בעיקרו כולי עלמא לא פליגי דעליון הוי כי פליגי בנופו ר"מ סבר שדי נופו בתר עיקרו ור' יהודה סבר לא אמרינן שדי נופו בתר עיקרו

Our Rabbis taught: Once the quarryman has delivered [the stones for building] to the chiseller [for polishing and smoothing], the latter is responsible [for any damage caused by them]; the chiseller having delivered them to the haulier, the latter is responsible; the haulier having delivered them to the porter,<span class="x" onmousemove="('comment',' Who handed them to the bricklayer. ');">²³</span> the latter is responsible; the porter having delivered them to the bricklayer, the latter is responsible; the bricklayer having handed them over to the foreman,<span class="x" onmousemove="('comment',' For exact setting. After the stones were placed in a row, there was a foreman or supervisor who saw that they were correctly placed, and remedied faulty placing (Rashi). ');">²⁴</span>

ואזדא לטעמייהו דתניא היוצא מן הגזע ומן השרשין הרי אלו של בעל הקרקע דברי ר' מאיר ר' יהודה אומר מן הגזע של בעל האילן ומן השרשין של בעל הקרקע

the foreman is liable. But if after he had [exactly]<span class="x" onmousemove="('comment',' [The text is uncertain (v. D.S.), but this seems to be the correct interpretation according to the reading in cur. edd.; on variants in the parallel passages. V. Krauss, TA. I, 302.] ');">²⁵</span> laid the stone upon the row, it caused damage, <i>all</i> are responsible. But has it not been taught: Only the last is responsible, whilst <i>all</i> the others are exempt? — There is no difficulty: the latter refers to time-work;<span class="x" onmousemove="('comment',' Lit., 'hiring'. i.e., men engaged by the week, day or hour. In that case, each is quit of responsibility as soon as it leaves his hand, and so the final responsibility is left with the last. ');">²⁶</span> the former, to contracting.<span class="x" onmousemove="('comment',' If they jointly contracted for the building. In that case, each is severally responsible whilst the stone is in his hand; but when it is laid, the joint responsibility is reassumed. ');">²⁷</span> <b><i>MISHNAH</i></b>. IF TWO GARDENS ARE SITUATED ONE ABOVE THE OTHER, AND VEGETABLES GROW BETWEEN THEM,<span class="x" onmousemove="('comment',' I.e., they are contiguous, but one is on a higher level than the other, and vegetables grow on the connecting bank. ');">²⁸</span> R. MEIR SAID: THEY BELONG TO THE UPPER GARDEN; R. JUDAH MAINTAINED, TO THE LOWER GARDEN. SAID R. MEIR: SHOULD THE OWNER OF THE UPPER GARDEN WISH TO REMOVE HIS GARDEN [I.E., TAKE AWAY THE EARTH], THERE WOULD BE NO VEGETABLES. SAID R. JUDAH: SHOULD THE LOWER ONE WISH TO FILL UP HIS GARDEN [WITH SOIL],<span class="x" onmousemove="('comment',' To make it level with the higher one. ');">²⁹</span> THERE WOULD BE NO VEGETABLES. THEN, SAID R. MEIR, SINCE BOTH CAN PREVENT EACH OTHER [FROM HAVING VEGETABLES AT <i>ALL</i>], WE CONSIDER WHENCE THE VEGETABLES DRAW THEIR SUSTENANCE.<span class="x" onmousemove="('comment',' And this determines their ownership. ');">³⁰</span> R. SIMEON SAID: AS FAR AS [THE OWNER OF] THE UPPER GARDEN CAN STRETCH OUT HIS HAND AND TAKE BELONGS TO HIM, WHILST THE REST BELONGS TO [THE OWNER OF] THE LOWER GARDEN. <b><i>GEMARA</i></b>. Raba said: As for the roots, <i>all</i> agree that they belong to the upper owner. They disagree only with respect to the leaves:<span class="x" onmousemove="('comment',' Which are suspended in the air-space above the lower garden. ');">³¹</span> R. Meir maintains: The leaves are counted with<span class="x" onmousemove="('comment',' Lit., 'thrown after'. ');">³²</span> the roots; whilst R. Judah holds that they are not. Now, they follow their views [expressed elsewhere]. For it has been taught: That which issues from the trunk and the roots belongs to the landowner: this is R. Meir's opinion. R. Judah said: [That which grows] out of the trunk belongs to the tree-owner; out of the roots, to the land-owner.<span class="x" onmousemove="('comment',' The reference is to the offshoots of a tree which does not belong to the same owner as the field in which it is situated, v. B.B. 81a. ');">³³</span>