Bava Batra 116

ומזמין (להו) לדינא פסליה אלא כל דיין דמתקרי לדין ומפקין מיניה ממונא בדין לאו שמיה דיין כתבו הכי ברם סאבי דיהודאי אמרי כל דיין דמתקרי לדין ומפקין מיניה ממונא בדין לאו שמיה דיין

sue the judge and so disqualify him. What it should say is, 'Any judge who is sued in court and against whom judgment is given is no true judge'.<span class="x" onmousemove="('comment',' Because this shows that he is capable of taking bribes. ');">¹</span>

חזא דכתיב בראש כל מותא אנא דם בראש כל חיין אנא חמר אלא מעתה דנפיל מאיגרא ומית ודנפיל מדיקלא ומית דמא קטליה ותו 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

They therefore wrote: But the elders of the Jews say, 'Any judge who is sued in court and against whom judgment is given is no true judge'. He saw another inscription which ran, 'At the head of all death am I, Blood: At the head of all life am I, Wine'. [How can that be? he said.] If a man falls from a roof or a date-tree and kills himself, does he die from excess of blood? And again, if a man is on the point of death, do they give him wine to drink? No. What should be written is this: 'At the head of all sickness am I, Blood, At the head of all medicine am I, Wine'. They therefore wrote: 'But the elders of the Jews say, At the head of all sickness am I, Blood, At the head of all medicine am I, Wine; only where there is no wine are drugs required'.

כתיב אפיתחא דקפוטקיא אנפק אנבג אנטל ואיזהו אנטל זהו רביעית של תורה:

Over the gateway of Kaputkia<span class="x" onmousemove="('comment',' Cappadocia. ');">²</span>

<big><strong>מתני׳</strong></big> המרזב אין לו חזקה ויש למקומו חזקה המזחילה יש לה חזקה

there was an inscription, <i>Anpak, anbag, antal</i>.<span class="x" onmousemove="('comment',' According to Rashb., there were three alternative names for a certain measure of capacity. According to Tosaf. anpak. and anbag were the names of a certain medicine of which the proper draught was an antal. ');">³</span>

סולם המצרי אין לו חזקה ולצורי יש לו חזקה

And what is an 'antal'?<span class="x" onmousemove="('comment',' A fourth part of a log = an egg and a half, the standard measurement for a cup of wine on Passover eve and other ritual observances. v. Nazir, 38a. ');">⁴</span>

חלון המצרית אין לה חזקה ולצורית יש לה חזקה איזו היא חלון המצרית כל שאין ראשו של אדם יכול ליכנס לתוכה רבי יהודה אומר אם יש לה מלבן אף על פי שאין ראשו של אדם יכול ליכנס לתוכה הרי זו חזקה:

It is the same as the 'fourth part in Jewish ritual measurements.<span class="x" onmousemove="('comment',' Lit., 'of the Torah'. ');">⁵</span>

<big><strong>גמ׳</strong></big> מאי המרזב אין לו חזקה ויש למקומו חזקה אמר רב יהודה אמר שמואל הכי קאמר המרזב אין לו חזקה מרוח אחת ויש למקומו חזקה משתי רוחות

<b><i>MISHNAH</i></b>. THERE IS NO <i>HAZAKAH</i><span class="x" onmousemove="('comment',' I.e., no title is conferred by uninterrupted use or possession. ');">⁶</span>

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

FOR A GUTTERPIPE,<span class="x" onmousemove="('comment',' A movable pipe hanging down from a gutter on a roof. ');">⁷</span>

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

BUT THERE IS FOR ITS PLACE.<span class="x" onmousemove="('comment',' This is explained in the Gemara, infra. ');">⁸</span> THERE IS <i>HAZAKAH</i> FOR A ROOFGUTTER.<span class="x" onmousemove="('comment',' The whole of this Mishnah is explained in the Gemara. ');">⁹</span> THERE IS NO <i>HAZAKAH</i> FOR AN EGYPTIAN LADDER BUT THERE IS FOR A TYRIAN. THERE IS NO <i>HAZAKAH</i> FOR AN EGYPTIAN WINDOW BUT THERE IS FOR A TYRIAN. WHAT IS AN EGYPTIAN WINDOW? ONE THROUGH WHICH A MAN CANNOT PUT HIS HEAD. R. JUDAH SAYS THAT IF IT HAS A FRAME, EVEN THOUGH A MAN CANNOT PUT HIS HEAD THROUGH IT, THERE IS <i>HAZAKAH</i> FOR IT. <b><i>GEMARA</i></b>. What [is meant by Saying that] THERE IS NO <i>HAZAKAH</i> FOR A GUTTER-PIPE BUT THERE IS FOR ITS PLACE? — Rab Judah said in the name of Samuel: It means this. There is no <i>hazakah</i> for the gutter-pipe at one particular end of the gutter,<span class="x" onmousemove="('comment',' The fact that the owner of the courtyard has allowed the owner of the roof to keep his pipe overhanging the yard for three years without protest does not confer on him a permanent right to do so, because as it is not a fixture the owner of the courtyard is not particular about it, and therefore the fact of his not protesting is nothing to go by. ');">¹⁰</span> but there is a <i>hazakah</i> for it to be placed either at one end or the other.<span class="x" onmousemove="('comment',' Because a pipe at one end or the other is necessary for the roof and therefore it is to a certain extent a fixture. ');">¹¹</span> R. Hanina said: There is no <i>hazakah</i> for the gutterpipe<span class="x" onmousemove="('comment',' I.e., the owner of the roof has no title to it. ');">¹²</span> [to the extent] that if he [the owner of the courtyard] finds it too long he can have it shortened, but there is <i>hazakah</i> for its place [to the extent] that if he wants to remove it altogether he is not at liberty to do so. R. Jeremiah b. Abba said: There is no <i>hazakah</i> for a gutter [in so far] that if he [the owner of the courtyard] desires to build under it he may do so,<span class="x" onmousemove="('comment',' Since ownership of the gutter confers no title to the space under it. ');">¹³</span> but there is <i>hazakah</i> for its place [to the extent] that if he wants to remove it altogether, he is not at liberty to do so.