THE JERUSALEM TALMUD FOURTH ORDER: NEZIQIN TRACTATES BAVA QAMMA, BAVA MESø I ¤A, AND BAVA BAT RA
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S TUDIA JUDAICA F...
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THE JERUSALEM TALMUD FOURTH ORDER: NEZIQIN TRACTATES BAVA QAMMA, BAVA MESø I ¤A, AND BAVA BAT RA
≥
S TUDIA JUDAICA F OR S C H U NGE N Z U R W I S S E N S C H A F T D E S JUDE N T U M S
B E G RÜ N D E T VON E. L. E H R L I CH H E R AU S G E G E B E N VON G. S T E MB E RG E R
BA N D X LV
WA LT E R D E G R U Y T E R · B E R L I N · N E W YO R K
THE JERUSALEM TALMUD
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wyqyzg rds TRACTATES BAVA QAMMA, BAVA MESø I ¤A, AND BAVA BAT RA artb abbw Δa[yxm abb Δamq abb twtksm E DI TI ON, T RANS LATI ON, A ND COMM ENTA RY BY H EI NR IC H W. G UG GE NH EIME R
WA LT E R D E G R U Y T E R · B E R L I N · N E W YO R K
앝 Printed on acid-free paper which falls within the guidelines of the ANSI 앪 to ensure permanence and durability.
ISBN 978-3-11-020943-3 ISSN 0585-5306 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.d-nb.de.
쑔 Copyright 2008 by Walter de Gruyter GmbH & Co. KG, D-10785 Berlin All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage and retrieval system, without permission in writing from the publisher. Printed in Germany Cover Design: Christopher Schneider
Preface
The present volume is the eleventh in this series of the Jerusalem Talmud, the first in a three volume edition, translation, and Commentary of the Fourth Order of this Talmud. The principles of the edition regarding text, vocalization, and Commentary have been spelled out in detail in the Introduction to the first volume. The text in this volume is based on the manuscript text of the Yerushalmi edited by J. Sussman for the Academy of the Hebrew Language, Jerusalem 2001. The author has exercised his own independent judgment on what may or may not be corrupt in the text. The text essentially represents an outline, to be fleshed out by a teacher's explanation. The translation should mirror this slant; it should not endow the text with literary qualities which the original does not posses. In particular, the translation is not intended to stand separate from the Commentary.
The extensive Commentary is not based on emendations; where there is no evidence from manuscripts or early prints to correct evident scribal errors, the proposed correction is given in the Notes. As in the preceding volume, for each paragraph the folio and line numbers of the text in the Krotoschin edition are added.
It should be remembered that these
numbers may differ from the editio princeps by up to three lines. It seems to be important that a translation of the Yerushalmi be accompanied by the text, to enable the reader to compare the
VI
PREFACE
interpretation with other translations.
The problems posed by the
fragmentary nature of Tractate Neziqin are discussed in the Introduction.
Again I wish to thank my wife, Dr. Eva Guggenheimer, who acted as critic, style editor, proof reader, and expert on the Latin and Greek vocabulary.
Her own notes on some possible Latin and Greek
etymologies are identified by (E. G.). Mrs. Judith Guggenheimer helped with bibliographical matters. Special thanks are due Mr. Marc Guenoun of Systems Support Services Ltd., who repaired the author's computer to make continued use of the old MLS wordprocessor possible.
Contents
Introduction to Tractate Neziqin
1
Bava Qamma Chapter 1, ארבעה אבות Halakhah 1
11
Halakhah 2
26
Halakhah 3
36
Halahkah 4
38
Halakhah 5
40
Bava Qamma Chapter 2, כיצד הרגל Halakhah 1
42
Halakhah 2
48
Halakhah 3
50
Halakhah 4
54
Halakhah 5
56
Halakhah 6
59
Halakhah 7
62
Halakhah 10
64
Bava Qamma Chapter 3,
המניח את
הכד
Halakhah 1
66
Halakhah 2
73
Halakhah 3
76
Halakhah 4
79
VIII
CONTENTS
Halakhah 5
85
Halakhah 6
89
Halakhah 7
90
Halakhah 8
91
Halakhah 11
93
Halakhah 12
97
Bava Qamma Chapter 4, שור שנגח ארבעה Halakhah 1
101
Halakhah 2
107
Halakhah 3
110
Halakhah 5
113
Halakhah 6
118
Halakhah 7
124
Halakhah 8
127
Halakhah 9
129
Halakhah 10
130
Bava Qamma Chapter 5, שור שנגח את הפרה Halakhah 1
134
Halakhah 2
135
Halakhah 3
137
Halakhah 4
138
Halakhah 5
139
Halakhah 6
141
Halakhah 7
145
Halakhah 9
149
Halakhah 10
152
Bava Qamma Chapter 6, הכונס Halakhah 1
155
Halakhah 2
159
Halakhah 3
164
Halakhah 4
165
CONTENTS Halakhah 5
IX 168
Halakhah 6
170
Halakhah 7
171
Halakhah 8
176
Bava Qamma Chapter 7, מרובה Halakhah 1
178
Halakhah 2
182
Halakhah 3
184
Halakhah 4
186
Halakhah 5
189
Halakhah 6
193
Halakhah 8
195
Halakhah 10
196
Bava Qamma Chapter 8, החובל Halakhah 1
200
Halakhah 2
205
Halakhah 3
206
Halakhah 4-5
209
Halakhah 6
212
Halakhah 7-8
214
Halakhah 10
218
Halakhah 11
220
Bava Qamma Chapter 9, הגוזל עצים Halakhah 1
223
Halakhah 2
227
Halakhah 3
229
Halakhah 4
231
Halakhah 5
232
Halakhah 7
238
Halakhah 11
241
Halakhah 14
243
CONTENTS
X Halakhah 15
245
Halakhah 16
247
Bava Qamma Chapter 9, הגוזל ומאכיל Halakhah 1
251
Halakhah 2
256
Halakhah 3
259
Halakhah 4
260
Halakhah 5
261
Halakhah 6
262
Halakhah 7
264
Halakhah 9
266
Halakhah 10
267
Halakhah 11
268
Bava Mesi'a Chapter 1,שנים אוחזין Halakhah 1
271
Halakhah 2
276
Halakhah 3
278
Halakhah 4
279
Halakhah 5
283
Halakhah 6
288
Halakhah 7
291
Halakhah 8
294
Bava Mesi'a Chapter 2, אילו מציאות Halakhah 1
298
Halakhah 2
301
Halakhah 3
303
Halakhah 4
305
Halakhah 5
308
Halakhah 7
314
Halakhah 8
315
Halakhah 9
316
CONTENTS Halakhah 10
XI 318
Halakhah 11
320
Halakhah 13
325
Bava Mesi'a Chapter 3, המפקיד Halakhah 1
329
Halakhah 3
332
Halakhah 4
334
Halakhah 7
337
Halakhah 8
339
Halakhah 10
341
Halakhah 11
342
Halakhah 12
344
Halakhah 13
345
Bava Mesi'a Chapter 4, הכסף Halakhah 1
348
Halakhah 2
356
Halakhah 3
363
Halakhah 4
368
Halakhah 5
369
Halakhah 8
373
Halakhah 9
375
Bava Mesi'a Chapter 5, איזהו נשך Halakhah 1
379
Halakhah 3
385
Halakhah 5
389
Halakhah 6
394
Halakhah 7
400
Halakhah 8
407
Halakhah 10
414
Halakhah 13
417
XII
CONTENTS
Bava Mesi'a Chapter 6,השוכר את האומנין Halakhah 1
420
Halakhah 2
425
Halakhah 3
426
Halakhah 4
430
Halakhah 7
434
Halakhah 8
436
Bava Mesi'a Chapter 7,השוכר את הפועלין Halakhah 1
438
Halakhah 2
441
Halakhah 5
444
Halakhah 6
445
Halakhah 7
446
Halakhah 8
447
Halakhah 9
448
Halakhah 10
450
Bava Mesi'a Chapter 8, השואל את הפרה Halakhah 1
455
Halakhah 2
457
Halakhah 3
458
Halakhah 4
460
Halakhah 5
461
Halakhah 6
462
Halakhah 8
464
Halakhah 9
465
Halakhah 10
466
Halakhah 11
468
Bava Mesi'a Chapter 9, המקבל שדה מחבית Halakhah 1
470
Halakhah 2
472
Halakhah 3
473
CONTENTS
XIII
Halakhah 4
4 7 4
Halakhah 5
4 7 5
Halakhah 6
476
Halakhah 7
477
Halakhah 8
479
Halakhah 9
480
Halakhah 10
481
Halakhah 11
482
Halakhah 13
484
Halakhah 14
486
Halakhah 16
490
Bava Mesi'a Chapter 10, הבית והעליה Halakhah 1
493
Halakhah 2
498
Halakhah 3
498
Halakhah 4
500
Halakhah 7
502
Halakhah 8
505
Bava Batra Chapter 1,השותפין Halakhah 1
508
Halakhah 2
510
Halakhah 4
512
Halakhah 6
516
Halakhah 7
517
Bava Batra Chapter 2, לא יחפור Halakhah 1
525
Halakhah 2
528
Halakhah 3
531
Halakhah 4
535
Halakhah 5
537
Halakhah 6
539
XIV
CONTENTS
Halakhah 9
541
Halakhah 11-13
543
Halakhah 14
547
Bava Batra Chapter 3, חזקת הבתים Halakhah 1
551
Halakhah 2
559
Halakhah 3
560
Halakhah 4
566
Halakhah 5
568
Halakhah 6
574
Halakhah 7
575
Halakhah 8
577
Halakhah 9
581
Halakhah 10
582
Halakhah 12
587
Bava Batra Chapter 4, המוכר את הבית Halakhah 1
589
Halakhah 2
591
Halakhah 3
593
Halakhah 4
594
Halakhah 5
596
Halakhah 6
598
Halakhah 7
599
Halakhah 8-11
601
Bava Batra Chapter 5, המוכר את הספינה Halakhah 1
608
Halakhah 5
617
Halakhah 7
619
Halakhah 8
621
Halakhah 11
624
Halakhah 14
628
CONTENTS
XV
Bava Batra Chapter 6, המוכר פירות Halakhah 1
629
Halakhah 3
637
Halakhah 4
639
Halakhah 7
641
Bava Batra Chapter 7 האומר להכירו י Halakhah 1
644
Halakhah 2
647
Halakhah 3
648
Halakhah 5
650
Bava Batra Chapter 8, יש נוהלין Halakhah 1
652
Halakhah 3
659
Halakhah 4
666
Halakhah 5
668
Halakhah 6
671
Halakhah 7
678
Halakhah 8
679
Halakhah 9
683
Halakhah 10
689
Bava Batra Chapter 9, מי שמת Halakhah 1
692
Halakhah 3
698
Halakhah 4
700
Halakhah 5
703
Halakhah 6
703
Halakhah 7
706
Halakhah 8
708
Halakhah 9
713
Halakhah 10
716
Halakhah 12
717
XVI
CONTENTS
Bava Batra Chapter 10, גט פשוט Halakhah 1
720
Halakhah 2
728
Halakhah 3
730
Halakhah 4
731
Halakhah 5
732
Halakhah 6
733
Halakhah 8
735
Halakhah 12
737
Halakhah 13
738
Halakhah 14
739
Halakhah 15
740
Halakhah 16
742
Halakhah 17
745
Indices Index of Biblical Quotations
747
Index of Talmudic Quotations Babylonian Talmud
749
Jerusalem Talmud
752
Mishnah
753
Tosephta
754
Midrasim
755
Rabbinical Literature
756
Index of Greek, Latin, and Hebrew words
756
Author Index
757
Subject Index
758
Introduction to Tractate Neziqin
The thirty Chapters of Tractate Neziqin, dealing with most aspects of Civil Law, are usually divided into three parts, or "gates", known as the First Gate, Bava qamma, the Middle Gate, Bava mesia!, and the Last Gate, Bava batra.
The nature of this Tractate poses important, probably
undecidable, problems1. In the Babli, the three parts of the Tractate are more or less independent of each other; they form the center of all talmudic law. In the Yerushalmi, the Escurial manuscript discovered by E. S. Rosenthal, written in Galilean dialect, treats Neziqin as one Tractate of 30 Chapters. The Leiden manuscript text is very much babylonized and separates it into the three Babli tractates. The author already had occasion to note 2 that different tractates in the Leiden codex represent very different histories of transmission; Neziqin is an example of pronounced babylonization. The first obvious difference between this and other parts of the Yerushalmi is its shortness. In the editio princeps, the 30 Chapters of the Tractate occupy 17 folios; the 29 Chapters of the remaining five Tractates of the same order fill 30 folio pages. By contrast, in M. Zuckermandel's edition of the Tosephta, the 33 Chapters of Neziqin cover 69 pages, whereas the 35 Chapters of the other Tractates of the Fourth Order (excluding Idiut) only cover 50 pages.
A number of Chapters are very
short and practically without Amoraic material, consisting only of a
2
INTRODUCTION NEZIOIN
collection of baraitot relating to some of the Mishnayot.
The only
Chapters approximating normal length are those with relevance to ritual law, such as Bava mesia' 4-5 on the prohibition of overcharging and taking interest from Jews, or of relevance for laws of personal status, as Bava batra 9 on inheritance. Most other Chapters give the impression that the Academy had a drawer in which materials were kept for lectures on the Mishnayot, and that the text is simply a copy of these notes, not all of them in the correct place3. A good first impression of the difference in length and style is given by a count of the quotes from Amora'im in the different Chapters: Baba qamma 42 35 44 57 27 30 21 20 41 33
total 350
Baba mesia1
52 31 42 81 52 21 12 16 23 19
349
Baba batra
22 49 97 26 29 32 16 67 69 69
476.
In other tractates, a short Chapter typically has about 60 such references. A second difference appears in the main personalities quoted. In other Tractates, while the basic teachings are in the names of R. Johanan and his aides R. Simeon ben Laqish and R. Eleazar, his successors as heads of the Academy of Tiberias, rabbis Hiyya bar Abba, Ze'ira, Jeremiah, and Yose, play a similarly important role. But in Neziqin, their role is minor. As J. Sussman1 has noted, this is not a sign of an early redaction since also R. Yose ben Abun, the very last major figure mentioned in the Yerushalmi, appears not infrequently4. The only influence comparable to that of R. Johanan and his school is that of Rav and his school (Jeremiah and Huna) in Babylonia. By contrast, in the Babli the dominant influence is that of Samuel and his school, represented by Ravs Jehudah and Nahman. No Babylonians younger than second generation Amoraim are mentioned in the Tractate. Also, in many
INTRODUCTION NEZIOIN
cases statements by Amorai'm are attributed to authorities in Neziqin other than those in other Tractates. A few paragraphs in Neziqin are copied verbally from other Tractates (Bava qamma 3:8 copied in Makkot 2:4, 4:5 partially copied from Gittin 5:4, 4:9 from Sanhedrin 6:2, 7:10 from Pesahim 5:3 and Avodah zarah 1:6; Bava batra
1:1 from Nedarim
5:1); but most parallel texts are
independently formulated, rather than copied, in clear deviation from common Yerushalmi style5. In the early Nineteenth Century, S. I. L. Rappaport in his articles in the periodical Kerem Hemed explained the difference by postulating that rabbinic courts in Galilee did not adjudicate matters of civil law. This opinion was rejected by Zacharias Frankel6, who pointed out that other Tractates, Ketubot, Qiddusin, Sebuot treat many aspects both of the material law governing money matters and of the relevant procedural law in great detail. He postulated that under the pressure of the Roman Christian authorities, the teachers of the Academy in Tiberias did not find the time to compose a full Tractate Neziqin.
His student Israel Lewy
insisted that the Tractate was edited, and wrote 7 that "these differences and the shortness characteristic of Neziqin may be explained most simply by assuming that it is the result of an editorial process different from that applied to the other Tractates.8" In 1931, Saul Lieberman published a monograph9 in which he argued that the Tractate is so short because it represents a first stage in its development and that the difference in attributions shows that it was not edited in Tiberias but in Caesarea (which in his opinion was Caesarea maritima). In addition, he pointed to the difference in technical language between Neziqin and the rest of the Yerushalmi as evidence of separate editorial activity.
Lieberman's thesis was accepted by Louis Ginzberg in
4
INTRODUCTION NEZIOIN
his "The Palestinian Talmud" 10 but rejected by J. N. Epstein in his posthumously edited "Introduction to the Literature of the Amoraim"11 as not sustained by the evidence. The Escurial ms. shows that the Leiden ms.'s babylonized technical language is an accident of transmission, rather than a conscious editorial practice.
Lieberman answered Epstein's
criticism in an appendix to his edition of Sifry zuta12 where he points out a series of statements which are attributed to Tiberian scholars in the other parts of the Yerushalmi but in Neziqin to scholars connected with Caesarea13. Finally, in 1994, J. Neusner published a book 1 4 full of invective in which he tried to demolish Lieberman's thesis and establish the (false) claim that the position of Neziqin in the Yerushalmi be totally parallel to that of the corresponding Tractates in the Babli. It seems to the author that the only thesis compatible with the evidence is Rappaport's. The Yerushalmi states in Sanhedrin 1:1 (Note 156) that during R. Simeon ben Iohai's lifetime, i. e., in the aftermath of the war of Bar Kokhba, civil jurisdiction was removed from rabbinic courts. There is no evidence that this jurisdiction was restored to rabbinic courts by any of the Severan emperors, nor during the military anarchy, and certainly not under the absolute monarchy. In fact, the story about R. Jonathan acting as a judge (Baba batra 3:14) shows that he acted as a Roman, not a rabbinic, judge. The evidence of Egyptian papyri, and also of the remains of the SyrianRoman law, shows that the Empire of the Principate tolerated the local laws of the subject populations of the East 15 . This toleration was slowly eroded under the absolute monarchy; Justinian's codification which established Roman law as the law of the Empire has to be seen as the culmination of a long process. On the other hand, since the Church after
INTRODUCTION NEZIOIN
Constantine demanded jurisdiction over personal status, parallel jurisdiction could not be withheld from rabbinic courts. This explains the detailed exposition of marriage law in all its ramifications in the Third Order of the Mishnah as well as procedural law in the Fourth Order. But since, in theory, rabbinical courts did not want to surrender their claim to universal jurisdiction, Tractate Sanhedrin is a somewhat incongruous compilation of rules for actual communal courts for personal status and religious affairs, actual courts of arbitration in money matters, and hypothetical courts for criminal cases and torts. If Tractate Neziqin is a collection of lecture notes 16 , it follows that the use of exact copies of texts in the other Tractates was a deliberate editorial decision. Similarly, the discrepancies in the names of tradents between this Tractate and others is easily explained since in both Talmudim names serve as labels to characterize coherent logical systems, i. e., opinions attributed to one and the same tradent cannot disagree with one another17. Since the other Tractates of the Yerushalmi are edited in the Tiberian tradition, it is understandable that many statements are labelled as belonging to logical systems developed by members of the Tiberian school. This is edition, rather than tradition.
The text of the Escurial manuscript (which covers the text from Bava qamma 1:1 to Bava batra 9:5) was edited by its discoverer, Eliezer Shimshon Rosenthal, with a critical apparatus, comparing the text to the Leiden ms. and any available Genizah fragments 18 . In the commentary, the Leiden ms. is referred to as L, the Escurial ms. as E. It has been remarked by several authors 19 that rabbinic law, as an expression of popular tradition, is mostly influenced not by Roman, but by local law. Such influences have been duly noted in the Commentary. For
6
INTRODUCTION NEZIOIN
most of talmudic law, the Graeco-Egyptian influences are noticeable in formal matters, while the core remains solidly based on the biblical text. Since Judaism rejects the notion of systematic theology, the theological interpretation of legal precepts remains a matter of individual interpretation. The absence of aggadic material in the Yerushalmi Neziqin indicates that such interpretation was not a teaching subject for the Galilean academies. The first nine Chapters of Bava qamma treat torts. The first Chapter defines liabilities following the biblical treatment of torts in Ex. 21-22. Torts caused by human action require full restitution, but those caused by animals in certain cases only entitle the victim to partial indemnification. Damages caused by livestock are classified as being caused either by goring (where there is a difference on whether an animal gores unexpectedly or does it habitually), or by trampling or feeding. Details of the rules are treated in Chapters Two to Six, with damages caused by humans also treated in Chapters Two (end) and Three. Chapter Six, intermediate between the Chapters dealing with torts caused by animals and those caused by humans, treats the obligation of acting with reasonable care at all times. Chapter Seven treats theft.
The punishment for theft is double
restitution in general, quadruple for rustling cattle and quintuple for stealing goats and sheep. Chapter Eight treats injuries inflicted by humans, an extended commentary on Ex. 21:18-27. Chapter Nine treats the civil aspects of the crime of armed robbery. The Tenth Chapter is an Introduction to the topics covered by the first Chapters of Bava mesia'. It starts with the obligations, or absence of such, of children of a robber who robbed in order to feed them. Then it treats
INTRODUCTION NEZIOIN
more generally property which became ownerless because the original owners gave up hope of recovery. The first nine Chapters of Bava mesia!' contain a medley of religious laws regarding money matters. The first two Chapters deal with the obligation of a finder to return his find to its owner. The first Chapter treats questions of ownership if the owner cannot be identified and the person of the finder is in question, the ways of acquisition of ownerless property, and the proper treatment of documents found.
The second
Chapter details the rules about which finds a finder may keep, and which ones he is required to publicly advertise for the owner. The third Chapter treats losses of items given in deposit or as loans. The fourth Chapter treats overcharging or underpaying, in concretization of Lev. 25:14. The fifth Chapter contains the prohibition of taking interest from fellow Jews. The sixth Chapter regulates dealings with contractors and artisans; the seventh is dedicated to the law protecting workers, i. e., day laborers. Chapter Eight treats loans and barter. Chapter Nine contains the laws for sharecroppers and agricultural contractors. Chapter Ten treats the rules of condominium of real estate, hereby starting a main topic of Bava batra, viz., real estate law. The first Chapter of Bava batra continues the treatment of condominium property and starts with the rules on neighborly relations; these are continued in the second Chapter. Chapter Three starts out with the acquisition of title to property in the absence of documentary proof and ends with complements to the rules of neighborly relations. Chapter Four starts the topic of standard rules of sale; applied to real estate this entails the description of what is and what is not included in a standard contract of sale of real estate. Chapter Five does the same for movables, first for means of transportation, then for agricultural produce. This topic is continued in
8
INTRODUCTION NEZIOIN
the sixth Chapter, which also deals with implied uses of agricultural and similar real estate. Chapter Seven treats sale of agricultural property. Chapters Eight and Nine are devoted to inheritances and wills. The latter Chapter contains an interesting case in which a clause in the Babli can be understood only as a reference to the corresponding Yerushalmi (Note
112). Chapter Ten details the rules of deeds and similar documents, in particular the Greek way of writing sealed documents, and rules applying to guarantors.
1 Comparatively recent texts which discuss the problems posed by the Tractate are Gerd A. Wewers, Probleme der Bavot Traktate. Ein redaktionskritischer und theologischer Beitrag zum Talmud Yerushalmi, Tübingen 1984. ירושלם, א, קובץ מחקרים בתלמוד ובתחומים גובלים, מחקרי תלמיד. ושוב לירושלמי נזיקין.יעקב זוסמן . 135 ־155 (1990) שת׳ץ 2 Introduction to Tractate Gittin, p. 4. 3 Z. Frankel (מבוא הירושלמי, p. 21b22־a) already noted that the Mishnayot preceding the Chapters of the Yerushalmi are not part of the original Yerushalmi text. This was emphasized several times by S. Lieberman and is made obvious by the Genizah texts. Defective correspondences between Halakhah and Mishnah therefore were caused by the copyist who introduced the Mishnah into the text. 4 The mention of the chrysargyros tax, introduced by Constantine, as a traditional tax (Baba qamma 3:1, Note 21) points to the middle of the Fourth Century as the terminus post quem of the compilation of Neziqin. The tax was abolished by Anastasios I (491-518), too late to give a meaningful terminus ante quem. 5 A somewhat intermediate role is played by Tractate Sanhedrin which contains both verbal copies and extensive rewritings of parallel paragraphs. 6 ( מבוא הירושלמיBreslau, 1870) p. 48b (Reprint Jerusalem 1967). His opinion is accepted by J. I. Halevi in .דורות הראשונים 7 Jahresbericht des jüdisch-theologischen Seminars Fraenckel'scher Stiftung, Breslau 1895 (reprinted by Kedem Publishing, Jerusalem 1970) p. 21: "Diese Differenzen und die dem Traktat Nesikin eigene Kürze dürften wohl am Einfachsten sich durch die Annahme erklären lassen, dass derselbe einer anderen Redaction, als die anderen Traktate, angehört." 8 This analysis was accepted by S. Schechter in Note 20 to The Talmud, Studies
INTRODUCTION NEZIOIN in Judaism, 3 rd series, Philadelphia 1924, 194-237, and in the recent surveys by Gerd A. Wewers and Jacob Sussman (Note 1). Sussman's paper analyzes the deviations of Neziqin from general Yerushalmi style in some detail; the book by Wewers gives a very thorough and thoughtful analysis. 9 תלמודה של קיסרין, Supplement 2 of the journal .תרביץ 10 English Introduction to A Commentary on the Palestinian Talmud, Texts and Studies of the Jewish Theological Seminary of America, vol. X, New York 1941 (reprinted 1971); p. xxxvii. His assertion that the Tractate is intended as a lawyers' manual cannot be accepted; the material contained in the Halakhot mostly is far from practical. 11 Edited by E. Z. Melamed, Jerusalem 1958. J. Sussman correctly points out that the mention of Galilean Amoraim of all generations and the rather frequent mention of R. Yose ben R. Bun exclude the possibility that Neziqin was edited much earlier than the other Tractates. Cf. also Note 4. 12 תלמודה של קיסרין, ספרי זוטאJerusalem 1968. 13 Sussman notes that the place at which the Tractate was edited cannot be determined. 14 Why There Never Was a "Talmud of Caesarea", Saul Lieberman's Mistakes. South Florida Studies in the History of Judaism, No. 108. Altlanta GA 1994. 15 The papyri show no evidence that Caracalla's decree, extending citizenship to almost all inhabitants of the Empire, simultaneously abolished all non-Roman laws; contra Ginzberg, loc. cit. p. xxxi. 16 In ' קובץ מהקרים, מחקרי תלמוד ג, כוחו של קוצו של יו״ד- תורה שבעל פה' פשוטה כמשמעה 384-209 (2005) ירושלים תשסה,בתלמוד ובתחומים גובלים מוקדש לזכרו של פרופ' אפרים א' אורבן, J. Sussman argues that all of Talmudic literature, including the very intricately structured Babylonian Talmud, has to be understood as oral literature. As Wewers formulates: Openness and incompleteness are important characteristics of the editorial work (1Offenheit und JJ nab Geschlossenheit sind wesentliche Merkmale der redaktionellen Arbeit). 17 H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth, ed., London 1966; pp. 173, 191-192. The Escurial text in places follows a name tradition different from that of the Leiden text; this does not imply that any of the traditions be corrupt in these places. By a completely different chain of reasoning, G. A. Wewers also concluded that the name labels attached to traditions belong to the editing process: Die Traditionen sind nicht im direkt positivistischen Sinn authentisch. 18 . יוצא לאור על פי כתב יד אסקוריאל בצירוף מבוא ע״י אליעזר שמשון רוזנטל,ירושלמי נזיקין הוסיף מבוא ופירוש שאול ליברמן. The Israel Academy of Sciences, Jerusalem 1980. 19 For an in-depth study, cf. A. Gulak (Bava batra 4, Note 18). Cf. also L. Ginzberg (loc. cit., p. xxx).
ארבעה אבות פרק ראשון
לא. אךב^גה אבות ?זיקין השור והבור והמטעה ןהךזבער:( משנה אfoi. 2a) ה שיש בהן רוח חיים0 לא זה.השור כןזךי המבעה ול א הממגה כןזךי השור ולהזיק כוזרי האש:!־־?! לילןw ה$כהרי הבור >^אין בה רוח חיים לא זה ו \בןון שדךכן להזיק מץכןיךתן£> הצד השוה.^יאין דו־פו לילך ולהזיק .וכשהזיק חב המזיק לשלם תצלומי נזק ?מיטב האךץ Mishnah 1: There are four main categories of damages1: The bull2, and the pit3, and the devourer4, and the setting on fire5. The bull is not like the devourer, nor the devourer like the bull6; neither of them who are alive is like the pit7 which is not alive, nor either of them which move in causing damage is like the fire7 which does not move in causing damage. The common theme of them is that they are usually causing damage and you are obligated to watch them, and if damage was caused the person causing the damage is obligated to pay the damages in best quality land8. 1
Most rules of payment for
34.
damages may be derived from the
4
examples of damages treated in Ex. 21-
other than goring: feeding ("the tooth")
22, as explained in the Halakhah.
and trampling ("the foot"), Ex. 22:4.
2
The Aramaic root בעיis found in
An agressive bull goring with
his horns; Ex. 21:28-32;35-36.
Damage caused by an animal
Pseudo-Jonathan to Num. 22:2 as
A person digging a pit in the
translation of Hebrew " לחךto devour".
public domain is responsible for any
The unusual expression מבעהis used to
damage caused by his action; Ex. 21:33-
subsume two legal terms under one.
3
12
NEZIIN BAVA ΡΑΜΜΑ CHAPTER O
5
Ex. 22:5.
rules for damage caused by feeding
6
Since goring, trampling, and
and trampling are the same for all
devouring are all ascribed to the same
animals.
animal, the question arises why the bull
7
has to be mentioned in two different
all other sources that the positions of
categories both in the Mishnah and in
"pit" and "fire" have to be switched.
the biblical text. The details are given
8
only in the Babli: An animal which
age cannot pay, the person collecting
gores is intent on causing damage;
damages can foreclose the culprit's
therefore the rules are different for
land with the highest value per unit of
known agressive or generally not
surface area.
agressive animals since these require
applies
different levels of supervision. But the
unattended animals, Ex. 22:4.
It is obvious and confirmed by
If the person causing the dam-
As biblical law, this
to d a m a g e s
caused
by
ךכתיב פי. השור זה הקךן. אויביה אבות נזיקין כולי:( הלבה א2a line 21) או נודע כי שור. ?מו^ד ?)ניין. עד ?דון ?תם.יגף שור איש את שור רעהו וגוי כי. המבעה. כי יפתח איש בור וגוי בעל בבור ישלם וגוי. הבור.נגח הוא וגוי ד?תיב משלחי ךגל השור. זה התל.י?ער איש שךה או כךם ושלח את ?עירה פרוץ ?דירו והמז. זה השן. וכתיב הסר מסוכתו והיונה לבער.והחמור . ד?תיב כי תצא אש ומ^אה קוצים וגוי. ןהה?ער. זה ייחל.למרמס Halakhah 1:
"There are four main categories of damages," etc. The
bull means the horn, as is written: "If a man's bull smite another person's bull, 9 " etc.
So far a harmless animal 1 0 .
From where a n o t o r i o u s
[dangerous] one 11 ? "Or it was known that it be a goring bull, 12 " etc. The pit, "if a man open a pit," etc.; "the pit's owner has to pay,3" etc.
The
devourer: "If a person causes a field or a vineyard to be despoiled by sending his animals;13" this is the foot as it is written 14 : "Those who send the foot of bull and donkey." And it is written 15 : "Remove its cover and it will be despoiled," that is the tooth, "tear down its fence and it will be
13
HALAKHAH1
trampled," that is the foot. And the setting on fire, as it is written5: "If fire starts and finds thistles," etc. 9
Ex. 21:35.
in doubt because of lack of parallels.
10
It has no history of attacking
It might as well be referring to damage
other animals. The owner only has to
by excessive grazing as to destruction
pay half the damage caused.
by trampling.
11
14
For which full damages have to
Is. 32:20. The same explanation
be paid.
of Ex. 22:4 by Is. 32:20 is in the Babli,
12
Ex. 21:36.
2b.
13
Ex. 22:4. The meaning of יבערis
15
Is. 5:5.
נזק.גה אבות נזיקין ותני רבי חייה שלשה >גשר/ אךב.אנן תנינן2aline)1
28)
. ;אמור מעתה.צער ריפוי שבת ובוסית שומר חנם והשואל נושא שכר והשוכר מה ךתני רבי חייה בין לרוכשר מקין בין לניזקי.נן לךו?שר נזקין$ מה ךתנינן אם הכל אמור בשור.גה אבות נזיקין/ אךב. תנינן: הין. רבי חגיי שאל.גופו אלא כמה. ואם הכל אמור בשור שלשה ניתני חמשה.אחד ניתני שלשה ן ־
T V
R
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.ךאתץתעי קךייא אישתעיית מתניתא We have stated: "Four main categories of damages." But Rebbi Hiyya stated thirteen16: Damages, suffering, medical costs, loss of earning power, shame17; the unpaid trustee, and the borrower, the paid trustee, and the renter18. Say now, what we stated [refers to] responsibility for damages19. What Rebbi Hiyya stated [refers to] both responsibility for damages and bodily injury20. Rebbi Haggai asked: How can we state "four main categories"? If everything was said about one bull; let us state "three," if it was said about three bulls, let us state "five"21! But as it is presented in the verse, thus it is presented in the Mishnah2223׳.
14 16
NEZIIN BAVA Tosephta 9:1; Babli 4b in the
CHAPTER O "Qualification for damages".
The
name of R. Hoshaia. The list contains 9
reference is to Mishnah 2: "Anything
items; together with the 4 mentioned in
which I am obliged to guard, I qualify
the Mishnah there are 13.
[myself as responsible] for damages."
17
[Noted by S. Pinchas, New explanations
These five kinds of payment are
due for injuries suffered at the hands
of some unclear
of another person, Mishnah 8:1; it is
Yerushalmi, Sinai 133 (2004) 174-180
based on Ex. 21:19. "Suffering" means
(Hebrew); but the relation was already
[payment for]bodily pain; "shame"
noted by Eliahu Fulda.]. All damages
refers to [payment for] mental anguish
payable for actions of one's animals are
caused by loss of face.
really fines for the owner's negligence
18
in watching his animal.
These four entries do not refer
passages
in the
to kinds of payments for damages but
20
to the obligations of persons who hold
is attributed to Samuel.
other people's property in case that
21
property is lost, stolen, or damaged, as
indicated in the Mishnah, three refer to
specified in Mishnah Bava mesi'a 7:9
actions of cattle: goring, trampling,
(based on Ex. 22:6-12). The unpaid
and feeding.
trustee does not pay if he can swear
damages according to their origins,
that he did not use the property; the
there should be three (cattle, humans,
borrower pays for everything; the paid
fire); if by categories there should be
trustee and the renter have to pay for
five.
what was lost or stolen but may swear
22
that it was not their fault if the damage
pretations of one and the same verse,
was caused by an act of God or
they are counted as one in the Mishnah.
forcible robbery.
23
19
Berakhot 2:4 (Note 192).
A literal translation would be:
In the Babli, 4b, this explanation Of the categories of damages
If one classifies the
Since foot and tooth are inter-
A similar expression is used in
נגיחה ?גיפה ?שיכה ךביצה בעיטה ךחיעז· רבי.תולדות הקךן
(2a line 34)
לא מתחיל$ . נגיפה נגיחה עיקר הן ואת עביד לון תולדות.יצחק מקשי .בעיקר ומסיים ?תולדות
15
HALAKHAH1
The derivatives of the horn24: Goring25, hitting26, biting27, wallowing, kicking, and pushing28.
Rebbi Isaac asked:
Hitting and goring are
fundamental29, and you call them derivative? But he starts with the fundamentals and ends with the derivatives30. 24
In a differently formulated
27
Since the animal bites with the
version in Sabbat 7 (9d 1. 61), "pushing"
intent of causing damage, biting is put
is missing. In the Babli, 2b, the list is
in the category of goring, "horn", rather
even shorter. In Mekhilta dR. Ismael,
than under feeding, "the mouth".
Mispatim 12, the formulation of the
28
list is attributed to R. Josia. The Babli's
horns.
list is also in Mekhilta dR. Simeon ben
29
lohai, Mispatim, p. 278.
biblical text is fundamental; any
25
The biblical expression
Pushing with its body, not its
Anything mentioned in the
(Ex.
damage not mentioned in the biblical
21:28,31) used to describe the attack by
text is a derivative of one of the
an animal on a human.
biblical causes.
26
30
Ex. 22:35, used for attacks on
other animals.
In the Babli, this is a declarative
statement.
. רבי תני. כל־־פיו־קא ןנליתייא ךתנינן בנזיקין.תולדות הבור
(2a line 37)
הניח גחלת בו־שות הרבים ובא אחר ונתקל בה וצלוחיתו ?ידג נשו־פו כליו .ןנש?ךה צלוחיתו חייב על הצלוחית משום בור ועל הכלים משום אש Derivatives of the pit: The entire third Chapter of Mishnah
Neziqin31.
Rebbi stated: Somebody put a glowing coal in the public domain, another person came and stumbled over it while a flask was in his hand32. If as a consequence that person's clothing was singed and the flask in his hand was broken, he 33 is obligated for the flask because of 'pit', and for the garments because of 'fire'.
16
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O
31
Bava qamma Chapter 3.
The
Chapter 3.
"pit" is the paradigm for any obstacle
33
put in the public domain by a private
accident by leaving the burning coal in
person.
the public domain.
32
The person who caused the
A typical scenario discussed in
בהמה שנמסה לךשות היחיד והזיקה בין. תני.תולדות התל
(2a line 40)
ןיךה בין בתלה בין בקועה בין בעול שרגליה בין בשליף שיש בה בין בעגלה . והמזיק בכךמלית משלם נזק שלם.שהיא מושכת משלם ?זק שלם Derivatives of the 'foot': It was stated 34 : For an animal which entered a private property 35 and caused damage, whether by its forefoot, or by its hindfoot, or by its horn 36 , or by the yoke on it, or by a sack on it, or by the carriage it was drawing, one pays full damages. And one who causes damage in a karmelit pays full damages 37 . 34
Tosephta 1:6; a different version
property rights. Karmelit is a part of
in the Babli 17b.
the public domain not really accessible
35
Since Ex. 22:4 limits strict
to the public. The two main examples
responsibility of the owner to an
are "the sides of a thoroughfare", the
animal of his which causes damage "on
part of a street close to the houses if
another person's field"; full damages
that part is not easy to use for walking
for foot and tooth are due only for
because of stairs extending from houses
damages caused on private property of
or the fronts of the houses do not form
a person other than the animal's owner.
a straight line. The other is "valley", a
36
rural access path which is public
Not by goring but by causing
damage walking.
domain, not a thoroughfare but meant
37
This sentence refers to the topic
only as path for use by the farmers
of Chapter Two and states that the
working adjacent fields. For the rules
notion of "private domain" for torts is
of the Sabbath, karmelit
not identical with the same notion for
private nor public.
is neither
HALAKHAH 1
פךה ^אכלה יעודים וחמור. הוון ?עיין מימר.תולדות השן
17 (2a line 44)
שאכל כרשינין וכלב שליקלק את ה׳§יפ>ן וחזיר שאכלה בשר כולהון תולדות . תולדות השן. והא תאני. כולהון עיקר שן אינון. אמר רבי יצחק.השן אינון ?מה ךתימר תמן השן
ובסיכה גופה.?שדו־סה על גבי נוד ?)לא שכזן
היונה כזהלכת. רבי יךמיה בעי. אוף הכא נןזנה גופה.אוכלת והגוף נס?ה מה אם המניח גסלת לו־שות הרבים עד. אמר רבי יוסי.ופולטת עשבים מהו . אמר רבי יוסי בירבי בון. מאי כדון.כ>קום שהיא מתהלכת היא מזקת האש נוגע מצד.תי?תר במניח סכין סמוכה לו־שות הרבים כמה ךתימר תמן רבי יוסי. אז־ם נוגע מצד אחד ןנןנחלחל כולו. אוף הכא.אחד ןנןנחלחל כולו בור ?)לא מים ונפל שמה ?די קטן ונכנסו ?)ים דו־זז.?יר?י בון ?שם רבי לוי היונה כ>הלכת. ר?י יך?>יה בעי. וכא נןנחלחל כולו.אזניו ונמסלרול כולו . ךךכה לכן. שינוי הוא.ומעקךת עשבים בגופה ובקךנה מהו Derivatives of the tooth. They wanted to say that if a cow ate barley38, or a donkey ate leeks, or a dog licked olive oil, or a pig39 ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state "derivatives of the tooth"? If it stepped on a skin full of oil40, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses41, what is the rule? Rebbi Yose said, just as one who puts a burning coal to42 the public domain, it causes damage as far as it moves 43 . What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain44. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches45 on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water
18
NEZIOIN BAVA
CHAPTER O
enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior46. 38
Babli 19b. It will be established
ruminating while walking, losing some
later that the owner of an animal is
of its cud in walking and thereby
guilty of negligence if he does not
causing damage: is this foreseeable or
prevent his animal from causing
not foreseeable damage?
foreseeable damage. But if the animal
42
shows unusual, not
unusual.
foreseeable,
The expression מניח לis very One would have expected
behavior, he pays only half the damage
either מניח כor an additional word like
caused by it. One might assume that if
" מניח סמוך לךשות הרביםputs close to the
an animal eats anything that does not
public domain". This may be intended
belong to its regular feed the owner
here, viz., that the hot coal was put on
should pay only half of the damages.
the border but not strictly inside the
This is rejected; all edibles are
public domain.
potential feed for all animals.
43
39
damage anywhere it moves; the damage
Rashba reads: "A cat ate a large
The animal is expected to cause
piece of meat".
is foreseeable.
40
44
The animal steps on a container
And somebody in the public
of olive oil, breaks it, and by this has
domain is hurt by it. He shows that this
its foot drenched in oil. One has to
damage has to be judged under the
judge this under the rules of damage
rules of damage by fire.
by "tooth", not "foot".
45
The knife.
41
46
The animal's owner is respon-
Usually ruminants lie down
while ruminating. Kosher animals are all ruminants.
sible for the entire damage.
If an animal was
אם לא ?אמר.( רבי בון בר חייה ?שם רבי ק\מואל בר רב יצחק2b line 11) ולהזיק חייב: מה אם הבור שאין דו־כו לילן.שור ה?יתי למד שור מן הבור
19
HALAKHAH1
לשלם .שור שדו־כו לילך ולהזיק לא כל־שכן .או מה הבור ?»שלם נזק שלם אף השור משלם נזק שלם .או מה השור משלם סצי נזק אף הבור ?)שלם סצי ?זק .אילו לא נא?)ר שור הייתי למד שור מן הבור .או אילו לא ?אמר בור הייתי למד בור מן השור .ולמה קננינתה הכא .דאית ליה מילין סגין .כן .לא הלי מ י^ ב ?)זרי מ^כב ולא הרי משכב כןזרי מושב .ניחא לא הרי מושב כוזרי מ^כב .אם מושב ?טפח יק\מא ??\מא מ^כב ?אךבןגה טפחים .מפני »^טימא ?>>!\כ? ?אךבןגה טפחים ל?\?)א מושב ב?\פח .אילו לא נא0ר מ>ץכב הייתי למד משכב מן המושב .אילו לא נאמר מושב הייתי למד מושב מן ד
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.
ן
המ>ץכב .ןל?)ה תנינתה הכא .דאית לקגנוייה סגין ?)ילין .כן .לא פךשת נירות כהרי פו־שת שילוח טמאין ולא פךשת שילוח טמאין כהרי פרשת נירות .אילו לא ?אמר פו־שת שילוח טמאין הייתי למד פךשת שילוח טמאין כןפךשת ?ירות .ולפוה ךנ?ינתה הכא .דאית לתנוייה סגין מילין .כן .הצד השוה שבהן שהן ?צו ?)יד ולדורות .אף כל־שהוא ?צו ?)יד ולדורות .א©ר רבי לא .צריך הוא ^יאמר לכל אחד ואחד .ןהשור ?)למד שהבבלים מיט?לין ?נבילה .דכתיב והמת יהיה לו וכתיב ?בור והמת ימיה לו .תני ר?י ישמעאל. יצאו קי־קעות ^אינן מיטלטלין .יצא אדם שאין לו חניה במותו .והאש מלמךת על כולהן שהוא חייב על האונסין. Rebbi Abun bar Hiyya in the name of Rebbi Samuel bar Rav Isaac: If "the bull" had not been written, I would have inferred the bull from the pit47. Since for the pit, which is not usually moving, one has to pay full ? damages, not so much more for the bull which usually is moving 48 Either since for the pit one pays full damages, also the bull pays full damages, or since the bull pays half damages, also for the pit one should have to pay half damages49. If "the bull" had not been written, I would have inferred the bull from the pit; if "the pit" had not been written, I ?would have inferred the bull from the pit. Why was it stated here
20
NEZIOIN BAVA
CHAPTER O
Because there are many things50. Similarly, the seat is not like the bed and the bed is not like the seat51. One understands that the seat is not like the bed. The seat a square tephah large can become impure; the bed four tephahim large can become impure52. Because He declared a bed four tephahim large as impure, would a seat a square tephah large become impure53? If the seat had not been written, I would have inferred seat from bed. Why was it stated here? Because there are many things to be stated. Similarly, the paragraph on lighting the candles is not like the paragraph about exiling the impure and the paragraph on exiling the impure is not like the paragraph about lighting the candles 54 . If the paragraph about exiling the impure had not been written, I would have inferred the rules of the paragraph on exiling the impure from the paragraph on lighting the candles. Why was it stated here? Because there are many things to be stated55. So what is equal about them is that they are "command" here and in future generations, so everything by "command" is for here and for future generations56. Rebbi La said, it is necessary that all57 be written; and the bull teaches that the owners have to deal with the cadaver58. But it is written, "and the cadaver shall be his", and it is written for the pit, "and the cadaver shall be his"59! Rebbi Ismael said, this excludes real estate which cannot be moved 60 ; it excludes a human because there can be no usufruct from him in death61. But the fire teaches for all of them that one is responsible for accidents62. 47
He wants to prove that the
through goring by an animal which has
different categories mentioned in the
no history of doing so the owner pays
biblical text are necessary; one cannot
only half, Ex.. 21:35.
be subsumed under the other.
49
48
But for damages
inflicted
This is the preceding argument
in a different formulation. Since the
11
HALAKHAH1 rules of payment are different for bull
here. The rules for the impurity of
and pit, they cannot be subsumed under
beds are detailed in Sifra
one rule.
Pereq Zabim, Pereq 2, Parasah 2; those
50
for seats are in Pereq 3:1-4.
The later text shows that one
Mesora',
should read here: "Because there are
54
many things to be stated;"
the
Introduction 6) as illustration of the
differences between the rules for bull
second part of the third hermeneutical
and pit are many.
rule "a principle derived from two
51
In the rules of impurity of the
paragraphs"; the main argument is in
sufferer from gonorrhea, Lev. 15:4-5
Sifry Num. 1. In Num. 5:1-4, Moses is
proclaims the impurity of his bed and
instructed to command the Children of
v. 6 that of his seat. Why do seat and
Israel to remove lepers, sufferers from
bed have to be mentioned separately?
gonorrhea, and those impure from the
In the baraita of R. Ismael
impurity of the dead from the camp. It
(Sifra,
Baraita of R. Ismael
(Sifra,
Introduction 5) the rules common to
is noted that the command
seat and bed are declared valid for any
executed immediately. In Num. 8:3 it is
implement used for human rest, as
stated that Aaron lit the lights in the
illustration of the third hermeneutical
Sanctuary exactly as the Eternal had
rule "a principle derived from one
commanded Moses. R. Ismael infers
paragraph".
that everywhere in the Pentateuch, a
52
Babli Me'ilah
18a.
While
command is to be executed imme-
textiles in general can become impure,
diately (and permanently).
small snippets cannot.
55
Cloth being
was
As Ravad notes in his Com-
woven cannot become impure unless it
mentary to Sifra, these differences are
has a size which makes it usable. This
nowhere noted.
depends on the intended use.
56
Cloth
Quoted in Sifra Saw 1:1, Emor
intended as cover of a seat becomes
Parasah 13:1;
impure once it contains a square of
57
side length of one
in the Mishnah.
handbreadth
The four categories mentioned
(probably 9.1 cm); for the cover of a
58
bed one requires a square of four
with a history of goring, requires the
handbreadths.
owner of the goring bull to pay full
53
damages and concludes "the cadaver
There is no logical necessity
Ex. 21:36, speaking of the bull
22
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O This "his" (and the
In Tosephta 6:14, one excludes payment
parallel in v. 34) is interpreted as "the
for broken vessels if there is no
claimant's" in Babli 10b,53b; Mekhilta
residual value in the pieces.
dR. Ismael, Mispatim 11,12; Mekhilta
61
dR. Simeon b. lohai
53b.
shall be his."
p. 186.
The
Similarly in Tosephta 6:14; Babli
argument is that since full damages are
62
due, one could assume that the payor
R. La's statement. Also damages for
had acquired the carcass and no
losses by fire teach another principle.
mention of it would be necessary.
Since Ex. 22:5 reads "If fire gets out of
59
This seems to disprove R. La's
control. . . the person who started the
statement. If the same rule is explicit
fire has to pay," even if he started the
for the agressive goring bull and the
fire perfectly legally on his own pro-
pit, one would have to assume that it
perty. This establishes general liability
does not hold for any other kinds of
for damages caused by accident.
damages.
similar text is in Mekhilta dR. Ismael
60
Mispatim 14. The Babli, 26b, derives a
This is difficult to understand
since real estate cannot fall into a pit.
This is another commentary on
similar principle from Ex. 21:24-25.
אדם שחבל בחבית תחילה אף על פי. הדא אמרה.( אמר רבי יוסי I -
T
י
. . . .
-
-
Y
״
T T
A
T S
IT
T T
־
T
( 2 b
. ישלם ?חתה. דקנתיב ומ?ה ?המה ישלפזנה.שחזר ונעשה נזק חייב Rebbi Yose said: This means that a person who injured another first has to pay even if he later becomes injured, as is written: "He who injures an animal has to pay for it," he has to pay the diminution in value63. 63
The statement of R. Yose
obligated to pay for the damages. The
belongs to the discussion of the last
sentence starting with "as is written"
part of the Mishnah, that if damage
does not belong to R. Yose's text.
was caused the person responsible is
line 34
23
HALAKHAH1
מכה ?המה. אמר רבי חנינה. ולשהזיק חב המזיק כולי.( פיסקא2b line
36)
אם טרף ?טרף יביאהו עד מקום. בר פךייה אמר. לשלם פחתה.?שלמנה צורכה להדא דרבי חנינה וצורכה להדא. אמר רבי נסא.הטריפה לא ישלם T
T
;
T
!
T
· ;״
·
·
:
R R :
T :
T
T
·
·
-
R
· · ! ־
T
··
:
־
הייתי • ד.פדייה ·דד. דבר - חנינה ולא אתאמרת אתאמרת דרבי י ד -ד אילו י.פדייה ׳דד. דבר :
- ד
-׳.
·.
•
ג
־:
־
· ג
-׳.׳,
·
~
:
צורך. הוי. לנזקי גופה ישלם ?חתה. לסכשר ניזקיה לא ישלם כלום.אומר או אילו אתאמרת דבר פדייה ולא אתאמרת דרבי.שיאמר דבר פדייה ·· · ·· ד.·הוא -
T
־:
ן
R
T :
-
:
-
T
־:
T
•
!
־
:
. לנזקי גופה ישלם את הכל.חנינה־ הייתי אומר· לסכשר נזקיה ישלם פחתה . צורך שיאמר דרבי סנינה ןצוךזז שלאמר דרי פךייה.הוי New Paragraph. "If damage was caused the person responsible is obligated to pay for the damages," etc. Rebbi Hanina said, "he who injures an animal has to pay for it64," he has to pay the diminution in value. Bar Pedaiah said, "if it was torn, he shall bring it up to the place of the carcass, for which he does not have to pay.65" Rebbi Nasa said, the quote of Rebbi Hanina is needed and the quote of Bar Pedaiah is needed. If only the quote of Rebbi Hanina was given but not that of Bar Pedaiah, I would have said that if he made the damage possible he should not have to pay anything but for bodily damage he has to pay the diminution in value66. Therefore, Bar Pedaiah's quote is necessary. But if only the quote of Bar Pedaiah was given but not that of Rebbi Hanina, I would have said that if he made the damage possible67 he has to pay the diminution in value, but for bodily damage he has to pay the whole 68 . Therefore, the quote of Rebbi Hanina is needed and the quote of Bar Pedaiah is needed. 64
Lev. 24:18, incorrect quote. In
living animal and the carcass.
This
the Babli, 10b, R. Ammi (Immi)
argument has to be read into the quote
explains
here.
"pay for it" by nan·•^
"shall supplement it," i. e., pay the
65
difference between the value of the
become unintelligible because it mixes
Ex. 22:12.
The sentence has
24
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O
quote and two distinct interpretations.
11a, and Mekhilta dR. Simeon ben lohai
Verses 9-12 refer to the person who
22:12, Abba Shaul reads "he shall bring
undertook to watch over another's
the torn," meaning that he does not
property and is paid for his services. If
have to pay for the residual value of
there was a loss because of theft, the
the carcass. In Mekhilta dR. Ismael,
watchman has to pay because he failed
Mispatim 15, R. Jonathan reads "he has
to prevent the theft (v. 11). If livestock
to bring the owners to the place [of the
was lost to predatory animals, the
attack]" to support his claim that the
watchman "has to bring it is".
The
attack was by a large animal against
masoretic vocalization 1» means
whom he was powerless. The insertion
(Mekhilta dR. Ismael, Mispatim 15 in
of "up to the place" into Bar Pedaiah's
the name of R. Joshia; Babli 11a) that
quote follows R. Jonathan, but his
witnesses who testify that the loss was
interpretation is that of Abba Shaul.
caused by a lion or similar large animal
66
Since the verse in Lev. only
against which the watchman was
requires payment by a person who
powerless, will free the watchman
attacks an animal, not if the damage
from his obligation to pay. He will
was caused by negligence.
have to pay for losses caused by
67
By his negligence.
smaller animals which attack by
68
As one would understand from
stealth. The other interpretations read
Lev. 24:18 without R. Immi's inter-
1», either •7» I "until", or •7» III "torn,
pretation.
robbed by the enemy". In the Babli,
N^l
N^I
N'i?
>)־K . ^ Ν ΐ η ψ Ο ψ ΐ Γφί־Ι>
(2b line 45)
)־NOi .>> r r r i n ?on !־.·ppw pN !wiv^ ηκ .ίώϊν
ηϊη
n£>a\p
.ϊον νιπ
NbN
.*·qtpn in. ־ι ρ κ Νί?)־
. m i x ?>־m ! w
Ν )־?!׳133b Ν׳Ϊ7 \?)>|־i)" ׳,Ν
OW? Γ φ Γ Ρ 2 1 ΗΤ\Η .!־η
i>D?iwn·! .־pt?o>
HALAKHAH 1 69
25
Rav Jehudah in the name of Samuel: One estimates
70
neither for the
thief nor for the robber nor for the borrower but only for damages, and I 71 am saying that even for the borrower one does not estimate, and Abba agrees with me. Who is Abba?
Rebbi 7 2 or Rabba bar Abuha 73 .
Rav
Hisda said, this treats the main event as an accessory 74 . There came 75 Rav Jehudah in the name of Samuel: One estimates neither for the thief nor for the robber nor for the borrower 7 6 but only for damages, and watchmen fall under the rules of damages 77 .
69
A consistent text is in the Babli,
11a. 70
Samuel, teacher of R. Nahman bar Jacob.
Thiefs, robber, and borrowers
74
Since the borrower has to pay
who broke what they borrowed have to
for accidental damage, Ex. 22:13, it
pay the entire damage which they
should be obvious that he has to pay in
caused, without deduction for the
full by biblical standards. One cannot
residual value of what they might
understand why Samuel would treat the
return of the things they took.
case of the borrower as an appendix to
71
the laws of torts.
This is Samuel speaking. After
he reported the traditional opinion, he
75
adds his own extension of the rule.
Amora who adopted the positions of
72
Rav Jehudah and Samuel is missing.
This certainly should read:
Here the name of a Galilean
"Rav", who in the Babli is recorded as
76
having ruled in an actual case that the
97a, comes to the opposite conclusion.
borrower has to pay in full.
77
73
paragraph.
Rav Abba, a slightly younger
The Babli, 11a and Bava mesi'a As explained in the preceding
contemporary of Samuel and, like
i ^ imp l^ian• !־a^n !־t׳3Nn ־DON >3 ־ !־m
>)־n\i>
>3n!p i w y
V ^ p i .·)^iJb Kb !־l y b n b n * .o>rin h'5) o » n
.obwp ״wn?
r m n ? an (2c line 2) p n .n>> ? » ־o n o»n
5 m -13 n a n
nK rp\yn !־.־piK
.!D1
26
NEZIIN BAVA ΡΑΜΜΑ CHAPTER O 78
Rav Jehudah sent and asked Rebbi Eleazar: Does one estimate for
the extortionist, the thief, and the robber?
He anwered him:
one
estimates neither for the thief nor for the robber. From where that one does not estimate for them? Rebbi Abba bar Mamal said, "alive, he shall pay double79;" alive, not dead. That refers to theft; from where for robbery? Rebbi Abin said, "he shall return the robbed object in the state in which he robbed it.80" 78
There exists a parallel text,
one letter to the biblical text, changing
from a different redaction, in Qiddusin
the somewhat redundant description
1:4, Notes 466-468.
" והשיב את־הגזלה אשר גזלlet him return
79
Ex. 22:3; the thief has to pay in
the robbed object which he robbed"
full if he cannot return the stolen
into " והשיב את־הגזלה עאשר גזלlet him
animal in the shape in which he stole
return the robbed object in the state in
it.
which he robbed it."
80
Lev. 5:23. The explanation adds
הכשו־תי ?מקצת. כל־^ח^תי באמירתו הכשו־תי את נזקו:( משנה בfoi. 2a) נזקו חבתי בתשלומי נזקו כסכשר כל־נזקג נכסים של ?ני ברית וטכסים .המיוחדים חוץ מןשות המיוחךת למזיק וךשות הניזק והמזיק בתשלומים Mishnah 2:
81
Anything I am obligated to watch82 I did set up for
damage claims. If I partially set up for damage claims I am liable for claims as if I had set up for any claims83. covenant
85
84
Properties of people of the
and private property, except for property belonging solely to
the person responsible for the damage86; but property common to the person suffering the damage and the person responsible for the damage87 falls under the rules of restitution.
27
HALAKHAH 81
Compared to the Mishnah in the
that person becomes liable for any
Babli and in the independent Mishnah
damages caused by the pit.
mss., this Mishnah is very much
84
abridged. The Halakhah in parts refers
subject to the laws of misappropriation
to the longer version.
of sancta" i. e., the laws of restitution
The Mishnah is explained in detail
Missing here: "Properties not
only apply to profane objects.
in the Tosephta 1:1.
85
82
cannot be prosecuted in rabbinic court.
E. g.,
cattle or a pit in the
Damages to Gentile property
ground.
86
83
owner cannot be sued.
If there was a shallow pit in the
Where usually the property
ground and a person came and
87
deepened it to become a real danger,
cost of damages.
Who might have to share the
ןה השור. תני רבי חייה. כל־שחבתי באמירתו כולי:הלבה ב
(2c line 7)
. אמר רבי יוסי.האש להכשר נזקיו ··r . אמר רבי ירמיה. והאש לא תנה.והבור ־
T
יT T
5
s
T
ן
-
T
T
·י
R
T
s
־
:
. מאי כדון.ואין כיני האש לסכשר מקיו מקבל ;גליו ההמךייה בדעת זו ולוקה .האש להכשר מקיו מקבל ?גליו מק צער ריפוי שבת ובושת Halakhah 2:
"Anything
I am
obligated to watch
I did
set up for
damage claims," etc. Rebbi Hiyya stated 88 : This refers to cattle and pit. But he did not state "fire"89. Rebbi Jeremiah said, the fire set up for damage claims 90 ? Rebbi Yose said, if the fire were [more than] damage claims, should he not accept warning according to this opinion and be whipped 91 ?
How is this? The fire in setting up for damage claims he
accepts [responsibility] for damages, suffering, medical costs, loss of earning power, shame 1792 ׳. 88
Tosephta 1:1.
even if the fire was started completely
89
The same question in the Babli,
legally, he is treated as being injured
9b. 90
by the direct action of the person If a person is injured by fire,
starting the fire. This responsibility
28
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O
exceeds by far the responsibility of a
do not find that a person making a
rancher to watch his herd or of the
legal f i r e might
person digging a pit in the public
prosecuted.
domain.
92
91
puts fire in a category different from
Injuring another person is a
criminal act subject to prosecution. We
be
criminally
This is the excess liability which
cattle and pit.
חפר בור. דתני. זה הבור.( הכשךתי במקצת נזקו כהכשר כל־נזקו2c tine
11)
אחר. רבי אופזר.עשרה ?\פחים ובא אחר הגמק בו טפח האחרון חייב אחר. כיני מוזניתא. אמר רבי יצחק.האחתן למיתה ואחר הראשון להזקין חפר בו עשךה טפחים ובא אחר וסיידו.אחרון למיתה ואחר שניסן למקין סוד את.וכילרו שניסן חייבין מ?ני שקזיירו וכיירו להא חייב ?שאמר לו דמר רבי אמי ?שם רבי לעזר· שמירת נזקין.וז)בית( ]בור[ הזה וקנה אותו חפר זה. ךתני. תי?תר בחופר בחולות.כשמירת קינילו־ אמר רבי סימון כמה.עשרה!־זה עשרה זה עשרים וזה עשרים זה מאה!־זה מאה כולהן חייבין לעומקו. סומכוס אומר. כל־שהוא. ולהזיק. עשרה ?\פחים.שיעורן להמית ומהו מלואו. כמלואו שלנופל. רבי לעזר הקפר אומר.שלשה ורחבו ארבעה •
T
..
-
..
.
.
..
T
I -
-
T
! TR
·
·
^
T
: ־
S T :
T
. אפילו תךנגול ואפילו גמל.שלנופל "If I partially set up for damage claims" "as if I had set up for any claims." This is the pit88, as it was stated93: If somebody dug a pit ten handbreadths deep 94 and another came and deepened it another handbreadth, the latter is responsible. Rebbi95 says, one goes after the latter in case of death and after the former for damages. Rebbi Isaac says: So is the baraita: After the latter in case of death and after both of them for damages96. If he dug [a pit] ten handbreadths deep and another person came, whitewashed and lined it, both of them are liable97. Is he liable because he whitewashed and lined it98? When he told him, whitewash this (house) [pit]99 and acquire it100, for Rebbi Immi said in the name of Rebbi
29
HALAKHAH
Eleazar, the prevention of damages follows the rules of guarding an acquisition 101 . Rebbi Simon said, explain it when he was digging in the dunes 102 . And it was stated: If each of them dug ten, or each one twenty, or each one a hundred, they are all liable 93 · 103 . How deep does it have to be 1 0 4 ?
To be deadly, ten handbreadths 105 .
Symmachos says
106
To do damage, anything.
, three in depth and four in width. Rebbi Eleazar the
caper grower says, the length of the animal which falls in. What means the length of the animal which falls in? Whether chicken or camel. 93
Tosephta 6:8; Babli 10a (missing
cover the pit is liable for damages.
in Munich ms.), 51a.
97
Tosephta 6:9, Babli 51a.
94
98
In
Since it is stated later in the
Mek hilt a dR.
Ismael
Halakhah that an animal might be
Mispatim 11, and Babli the second one
killed if it f a l l s into a pit ten
is liable not because he improved the
handbreadths deep, it is clear that here
pit but because he did not cover it
it must be assumed that the first digger
correctly when he had finished his
stopped
ten
work, as Ex. 21:33 states: "If somebody
handbreadths. The second digger then
would open a pit or dig a pit without
turned an obstacle which might cause
covering it." Therefore, the last one to
damage into an obstacle
work on the pit is liable if he failed to
short
of
a
full
which
endangered the life of animals.
In
cover it.
Tosephta and Babli one reads "nine
99
handbreadths".
the original scribe (correct); that in
95
parentheses is the corrector's, copied in
This also is the reading of the
The text in brackets is that of
Babli and one Tosephta ms. In the
editio princeps (incorrect).
Vienna ms. of the Tosephta and the
100
editio prince ps: R. Jehudah.
Note 100.
96
101
This is the Babli's version of
Rebbi's statement.
For material
damage, anybody who digs in the public domain and does not securely
By hazaqah, cf. Ketubot
5:5,
Any transfer of property is at
the same time transfer of liability for that property.
30
NEZIOIN BAVA
102
Where a simple pit would have
disappeared in a short time.
The
CHAPTER O 105
This is undisputed in both
Talmudim.
If an animal is killed
second person by installing permanent
falling into a pit less than ten
walls only created the danger.
handbreadths deep, it is purely a
103
matter of material damage.
In the Babylonian sources, one
person digs ten, the next enlarges it
106
two twenty, the third digs down to 100.
statement that any pothole in the
104
public domain is cause for a damage
To require a cover to protect
the digger from damage suits; Tosephta
He disagrees only with the
suit; he requires a minimal size.
6:12.
הנכסין הללו ניקנין עם. דתפי. נכסין שאין בסן מעילה.( פיסקא2c line 22) . דרבי יוסי הגלילי היא. רב יהודה ?שם שמואל.נכסין שיש בסן מעילה בן. להביא קדשים קלין. רבי יוסי הגלילי אומר. ומעלה מעל בייי.ךתני ליא סיה ?ן. אבא יוסי ?ן דוסאי אומר. להביא את השלמים.עזאי אומר ומה ביניהון מאן דמי שלמים כל־שכן.אי אומר אלא על הבכור בלבד-עז אחד קדשי קןשים. רבי שמעון אומר.מעשר ומאן דמר מעשר הא בכור לא . קךשים שחייב באחריותן קורא אני בסן בעמיתו וכיחש.ואחד קדשים קלין אחד. רב הונא אמר.ושאינו חייב באחריותן קורא אני בסן בייי וכיחש קדשים שחייב באחריותן אפילו סן ל>יי.קדשים כשיריו ואחד קדשים פסולין קורא אני בסן בעמיתו וכיחש ושאינו ח»ב באחריותן קורא אני בסן ב>יי .וכיחש ולא ?׳*?ייתי וכיחש New paragraph. "Properties not subject to the laws of misappropriation of sancra.84107 "׳As it was stated: "These properties 108 are acquired together with properties subject to the laws of misappropriation of sancta109." Rav Jehudah in the name of Samuel: This110 follows Rebbi Yose the Galilean, as it was stated111: '"He commits larceny before the Eternal112,' Rebbi Yose the Galilean says, this includes simple sancta113.
HALAKHAH
31
Ben Azzai says, this includes well-being sacrifices114. Abba Yose ben Dosai125 says, Ben Azzai said this only for the firstling116." What is between them? He who says well-being sacrifices certainly include tithes117. But he who says tithes117 excludes the firstling 117 . "Rebbi Simeon says, both most holy and simple sancta; about any sancta for which he is responsible if alienated118, I am reading 'against his neighbor and he lied112'; but about any sancta for which he is not responsible if alienated, I am reading 'against the Eternal and he lied'"119. Rav Huna said, both qualified and disqualified sancta120, alienated, even if they are for the Eternal
121
if he is responsible if
, I am reading "against his
fellow and he denied", but if he is not responsible if alienated122, I am reading "against the Eternal and he lied" but not "against his fellow and he lied". 107
The laws of torts are "between a
acquired
together with
Temple
man and his neighbor," which exludes
property under the same rules.
all Temple property and
those
example, if the Temple treasurer sold
sacrifices which do not remain the
some Temple property together with
owner's property.
his own, the entire transaction is legal
108
Since this baraita is not quoted
if done under Temple rules. Similarly,
elsewhere, it is not known what "these
if a person acquires two animals, one
properties" are. Some commentators
dedicated as "Heaven's property"
want to read " הנכסים שחללוproperties
(elevation, purification, or reparation
which he redeemed" (from the Temple
offering) subject to the laws of
administrator).
misappropriation of sancta, the other as
This is very far-
For
fetched.
"simple sacrifice" (well-being sacrifice)
109
which remains private property, the
Since the Temple acquires and
sells property by monetary transaction
holier sacrifice determines the rules.
without any other act of acquisition
110
(Qiddusin 1:6), other property can be
interpretation given and holds that the
He
disagrees
with
the
32
NEZIOIN BAVA
CHAPTER O
Mishnah means what it says; only
117
sacrificial animals not under the laws
argument one should read "tithes"
of misappropriation of sancta are
instead of "firstling" and vice versa.
subject to the laws of torts.
While the unblemished firstling at
111
Sifra Wayyiqra Dibbura Dehoba
some time has to be handed over to a
Pereq 22(3); Babli Bava qama 12b-13a,
Cohen, as long as it is in the rancher's
Temurah 8a; a related text in Tosephta
hand it is his property and can be sold;
7:21.
Partial quotes in Bava batra
but the unblemished animal tithe by its
123b, Qiddusin 52b, Sanhedrin 112a,
count becomes Heaven's property and
Zebahim 114a, Bekhorot 53b.
cannot be sold. The blemished firstling
112
Lev. 5:21.
may be sold as food.
113
In the Babli:
"Simple sancta
118
It seems that in the entire
If a person vows "an animal" as
which are his property." The question
sacrifice and anything happens to the
raised is the status of firstlings and
animal designated as sacrifice, he is
animal tithe, which are Heaven's
obligated to provide a replacement; he
property in the hands of the rancher.
is responsible for its alienation. But if
Since Lev. 5:21 reads: "If a person sins,
he vows "this animal" and anything
commits fraud against the Eternal, and
happens to it, he is not obligated to
lies against his fellow . . ." it perfectly
provide a replacement; he is not
describes wrongdoing involving simple
responsible for its alienation. In Lev.,
sancta which in one action represents
the first kind of vow is called נדר
wrong both against the Eternal and
"vow", the second kind is " נדבהfree
one's fellow man.
offering".
114
119
And all sacrifices following
An anonymous baraita in the
rules of well-being sacrifices, firstlings,
Babli, Bava mesi'a
and animal tithe. The firstling has to
towards Heaven have to be discharged
be given to a Cohen, the animal tithe is
at the rate of 125%; those towards one's
eaten by the rancher and his family in
fellow man by the rate of 100%.
Jerusalem; in both cases the altar only
120
receives the blood but no part of the
accepted by the altar.
meat.
121
58a/b.
Debts
Which for some reason are not Most holy sacrifices which
115
In Sifra: ׳non (Dositheos).
either are holocausts on the altar or
116
Animal tithes.
whose meat is eaten by male Cohanim
33
HALAKHAH within the Temple precinct.
most of which is eaten by the donor's
122
family.
Even for well-being sacrifices,
פרט לשור שלישךאל שנגח. ?כסים שהן שלבני ברית.פיקיקא
(2c line 34)
חוץ מו־שות המיוסדת. ולא מנכסי ה?קר. מנכסיו המיוחדין.לשור שלנכרי אילו. אמר רבי יי־מיה. נוהגין הן בךשות הניזק והמזיק.למזיק שהוא פטור אחד חצר שלשותפין. הייתי אומר. חוץ מךשות המיוחךת למזיק ושתק.תנא נרןזגין הן בךשות הניזק.ת· ולמה תנא3?ואחד חצר שאינה לשניהן חי . אמר רבי יוסי.והמזיק אלא זה שומר חנם והשואל נושא שכר והשוכר אין אנו יוךעין שהן מהגין. חוץ מי־שות המיוחדת למזיק.מכיון ךתנא אלא. נוךזגין הן בו־שות הניזק והמזיק. ולמה תנא.בךשות הניזק והמזיק חצר שלשותפין חיי?ת וחצר. אית תניי תני.להוציא חצר שאינה שלשניהן . אפילו חצר שאינה לשניחם חייבת. אית תניי תני.שאינה לשניסן ?טוךה דכתיב מיטב. חצר שלשותפין חיי?ת וחצר שאינה לשניהן פטורה.מאן דמר אפילו חצר שאינה לשניהן חיי?ת דכתיב וביער בשדה. ומאן דמר.שדהו .י?ל מקום3 ·אחי New paragraph. "Properties of people of the Covenant," excluding cattle of a Jew which gored cattle of a Gentile123. "Private property," excluding ownerless property. "Except for property belonging solely to the person responsible for the damage" who cannot be sued124. "But [the rules] apply to property common to the person suffering the damage and the person responsible for the damage." Rebbi Jeremiah said, if it were stated "except for property belonging solely to the person responsible for the damage" and had stopped, I would have said that [responsibility applies] both to a common courtyard and to a courtyard belonging to neither party. Why did it state: "[the rules] apply to property common to the person suffering the damage and the
34
NEZIOIN BAVA
CHAPTER O
person responsible for the damage"125? [To indicate] that it applies to the unpaid trustee, the borrower, the paid trustee, and the renter18·126. Rebbi Yose said, since it stated "except for property belonging solely to the person responsible for the damage", would we not know that "[the rules] apply to property common to the person suffering the damage and the person responsible for the damage"? Why was it stated that "[the rules] apply to property common to the person suffering the damage and the person responsible for the damage"?
To exclude a courtyard
belonging to neither of them127. Some Tannalm state:
A condominium courtyard is obligated, a
courtyard belonging to neither of them is free. Some Tannaim state: Even a courtyard belonging to neither of them is obligated. He who says, a condominium courtyard is obligated, a courtyard belonging to neither of them is free, for it is written: "the best of his fields.128" But he who says, even a courtyard belonging to neither of them is obligated, for it is written: "It ravages another person's field.128" 123
The Gentile cannot
claim
126
If somebody received an animal
In
under the terms of one of the four
particular, claims for half damages are
kinds of trusteeship and that animal
only possible between Jewish parties;
did damage, the owner is responsible.
damages in a Jewish court.
for all others it is all or nothing.
127
124
Since any animal not belonging
instead of "property" indicates that in
to the owner of the property is
this case both animals are illegally in
trespassing; the rancher does not have
the place where the damage occurred.
to interfere if his animals defend their
128
territory.
inflicted by animals grazing (tooth) and
125
trampling (foot). This paragraph only
Since this statement is already
implied by the preceding one.
The formulation "courtyard"
Ex. 22:4, speaking of damage
deals with damage caused by foot and tooth.
35
HALAKHAH
. אמר רבי יסא. חצר השותפין חייבת.( רבי יסא בשם רבי יוחנן2c
line 49)
אךבעה כללות היה רבי שקיעון ?ן.ואנא ךאייתיתה כןהךא ךתני רבי הושעיא כל־מקום שיש ךשות לניזק ולמזיק.אלעזר אומר משום רבי מאיר ?נזקיו על המגיחה. על השן ועל התל פטור.?גון פומ־קי וחצר השותפין וכיוצא בהן ןה?גיפה והנשיכה והו־ביצה ועל ה?עיטה ןהךחייה אם תם משלם סצי ?זק למזיק ולא. לניזק ולא למזיק חייב בכל.ומועד משלם נזק שלם מן העלייה לניזק פטור מן הכיל· והכל מח־ין ?שאין ךשות לא לזה ולא לזה כגון בקעה על המגיחה ועל המגיפה. על השן ועל התל פטור.וו־שות הר?ים וכיוצא בה משלם סצי ?זק ומועד משלם נזק
והנשיכה ןהך?יצה והבעיטה ןהךחילה .שלם מן העלילה
Rebbi Yasa in the name of Rebbi Johanan: A condominium courtyard is obligated129.
Rebbi Yasa said: and I deduced that from what Rebbi
Hoshaia stated130: Four principles about damages Rebbi Simeon ben Eleazar enunciated in Rebbi Meir's name: Any place which is permitted to both the person who sustained the damage and the person who caused it, such as a hostelry or a condominium courtyard and similar situations, he is not liable for tooth and foot; for goring, and hitting, and biting, and wallowing, and kicking, and pushing by a tame animal he pays half the damages, for a notorious one he pays full damages from [real estate] of the best quality. [Permitted] to the person who sustained the damage but not the person who caused it, he pays everyting. [Permitted] to the person who caused the damage but not the person who sustained it, he is free from everything. And everybody agrees that if neither of them had access, as a valley131 or public property132 and similar situations, he is not liable133 for tooth and foot; for goring, and hitting, and biting, and wallowing, and kicking, and pushing from a tame animal he pays half the
36
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O
damages 1 0 , for a notorious one he pays full damages from his storage room 11 . 129
Based on the preceding para-
graph and the following Tosephta, one
both Babylonian texts, the "valley" is classified as permitted to both parties.
would have expected "free", not
132
"obligated". I. Lewy emends the text in
is meant; in both Babylonian texts,
this sense, but R. Eliahu Fulda notes: "I
"public domain" is classified as
do not feel empowered to emend."
permitted to both parties. One has to
130
Tosephta 1:9, Babli 14a.
assume that what is meant is neither a
131
" בקעהvalley" is agricultural land
public road nor commons, but public
accessible only by footpaths, without
property barred to private animals,
roadway. During the growing season it
such as a park. In the Babylonian texts,
is clear that the only animals allowed
the sentence refers to a courtyard
there are the owners' beasts used for
owned by a third party.
agricultural work; one has to assume
133
that the Tosephta refers to the time
liable".
It is difficult to understand what
In both Babylonian texts: "is
between harvest and new ploughing. In
שום כסף שוה ?סף ??ני בית דין ועל פי עדים בנו חורין ?ני:( משנה גfoi. 2a) .ברית· והנשים ?כלל הנזק ןהניזק והמזיק בתשלומין Mishnah 3: Estimation 134 and determination 135 of money's worth is by a court based on testimony of free persons of the Covenant. Women are under the rule of torts 136 and sometimes both the person who causes and the one who suffers the damage pay 137 . 134
The estimation of the damage
of land which the person liable for the
sustained.
damage has to pay.
135
136
The determination of the value
In contrast to minors and slaves
HALAKHAH
37
who cannot be sued.
the damage. This is considered a fine;
137
In cases of damage through
a restitution would be payment of full
goring by a tame animal, when the
damages; the rules of fines do not
owner of the animal only pays for half
apply to Gentiles.
. אין אומרים תצא פו־ה בטלית. שום כסף שוה כסף כולי:( הלכה ג2c line 59) שןה כסף מלמד שאין בית דין שמיו אלא.אלא שמין את ה?כסין ?בית דין בפני. ואם תפש הניזק ?מטלטליו שמין לו מסן.?כסים שיש לסן אחו־יות שאין שמין. על פי עדים. מלמד שאין שמין לו אלא ??ני בית דין.בית דין . יצאו גויים ועבדים ופסולי עדות. בני חורין ובני ברית.אלא על פי עדים לפי שלא תפש סכתוב אלא את האיש צריך לרבות את.ונשים בללל ס?זק והניזק. ואלה המשפטים אשר תשים לפניסם. תני רבי ?שמעאל.האשה מכן שזה.זק$ מכן שמחצין את ה. משלמיו חצי נזק.וסמזיק ?תצלומיו .מפסיד חצי נזק וזה מפסיד חצי נזק Halakhah 3: "Estimation and determination of money's worth," etc. 138
One does not say that a cow be compensated for by a stole 139 , but one
appraises all property in court. "Money's worth," this teaches that the court only appraises mortgageable property140. But if the person suffering damage appropriated movables, one appraises those141. "By a court", this teaches that one only appraises in court142. "Based on testimony", for one only appraises by testimony143. "Of free persons of the Covenant", this excludes Gentiles, and slaves, and persons disqualified for testimony144. "Women are under the rule of torts"; since the verse 145 speaks only of men, it is necessary to include women: Rebbi Ismael stated, "these are the laws which you shall put before them146" "And sometimes10 both the person who causes and the one who suffers the damage pay"; they pay half the damage. From here, that one splits the damage; each one loses half the value of the damage.
38
NEZIOIN BAVA
138
The Halakhah is a parallel,
CHAPTER O the matter is the permanent court of
shorter version of Tosephta 1:2,3 and
the community.
parallel beraitot in the Babli, 14b, 15a.
also has to be accepted in the
139
In Tosephta and Babli (and a
Yerushalmi since imposing fines is
Genizah fragment of the Yerushalmi):
restricted to judges qualified to sit in
"a cow is compensated for by a stole
criminal cases.
and a stole by a cow", explained in the
143
Babli that the stole injured the cow and
damages has the status of a fine, not of
the cow tore the stole. This sentence is
restitution, the court cannot recognize
only an amplification of the expression
an admission of liability by either of
"estimation of money's worth".
the parties since "nobody can be
140
sentenced to a fine based on his
The Babli, 14b, after a lengthy
discussion comes to the conclusion that
This interpretation
Since payment of half
the
confession" (Babli 14b).
"money's worth" in contrast to "money"
144
means real estate whose value can only
found in the Tosephta, it is clear that
be established by appraisal, not by
people disqualified for testimony, such
barter.
as professional gamblers, are excluded
141
The two Babylonian sources
While the same statement is also
by the requirement of testimony in
point out that in case the person liable
court.
for damages had died, the injured party
145
Ex. 21-22.
is absolutely barred from appropriating
146
The introductory sentence, Ex.
movables from the estate.
21:1, is formulated gender neutral. In
142
the Babli, 15b, this argument is
The two Babylonian sources
insist that the only court competent in
attributed to R. Eleazar.
חמשה תמין וחמשה מועדיו ה?המה אינה מועדת לא ליגח:( משנה יfoi. 2a) השן מועדת לוכל את הךאוי.ולא ליגוף ולא לישוך ולא לךבוץ ולא לבעוט . שור המועד ושור המזיק בךשות וזניזוק והאדם.לה Mishnah 4: Five harmless147 and five notorious animals. An animal is not known to gore, nor to hit, nor to bite, nor to lie down, nor to kick.
39
HALAKHAH
The tooth is known to eat what is appropriate for it 148 . A notorious bull, a bull of the person who causes the damage on the property of the person who suffered the damage, and the human 149 . 147
Domesticated animals (cattle,
assume that his animals will eat any
sheep, or goats) are not supposed to be
fruit or vegetables near them when
agressive unless known to be so. The
they pass by, and he has to take
shephard is not required to watch the
appropriate precautions or pay full
animals as if they were ready to be
damages.
agressive. Even if it is known that an
assume that his animals will start to eat
animal is prone to bite, one need not
clay vessels or other inedible matter.
But he does not have to
assume that it also will gore, hit with
A sentence is missing here, found in
its body, kick with its feet, or lie down
E, the Mishnah in the Babli, and the
on other animals or vessels in order to
independent Mishnah:
cause damage. For each one of these
notorious to break anything in its way."
categories, the danger from the animal
As the Mishnah stands here, there are
has to be established separately;
only four categories of notorious
otherwise the owner only pays half of
sources of damage.
"The foot is
the damage caused.
149
148
damages under any circumstances.
If a shepherd leads his flock
These three categories pay full
through a market place, he must
ךךבי. אמר רבי יוחנן. חמשה תמין וסמשה מועדיו כולי:( הלכה ד2c line 69) . וחכמים אומרים. נןק שלם. רבי טךפון אומר. בךשות הניזק.טךפע היא .חצי ?!ק Halakhah 4:
"Five harmless and five notorious animals," etc.
Rebbi
Johanan said, this 150 follows Rebbi Tarphon: "In the domain of the person sustaining the damage, Rebbi Tarphon said, full damages; but the Sages say, half damages."
40
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER O
150
That any damage caused in
statement is attributed to Samuel who
another person's domain has always to
takes pains to make clear that the first
be paid in full. The quote is from
half of the Mishnah not be in dispute.
Mishnah 2:7. In the Babli, 15b, the
מזאב !הארי הדוב והנמר ןהבךךליס והנחש חיי אילי:( משגה הfoi. 2a) והנחש מועד. בזמן שהן ?ני תו־בות אינן מועדיו. רבי אליעזר אומר.מועדין זק מגופו והמועד משלם.? לעולם מה בין תם למועד אלא שהתם משלם חצי .?זק שלם מן העלילה Mishnah 5: The wolf and the lion, the bear, and the tiger 1 5 1 , and the panther 152 , and the snake, are notorious 153 . Rebbi Eliezer says, when they are trained 154 they are not notorious; except for the snake which always is notorious 155 . What is the difference between tame and notorious? The tame pays half the damages from its body 1 5 6 and the notorious pays full damages from the storage room 157 . 151
As in Arabic, the word denotes
the Halakhah.
leopard, panther, or tiger, i. e., a
153
predator with a striped or dotted fur.
always 100% responsible.
152
The owner of dangerous pets is
Most moderns identify the word
154
Trained circus performers.
as Greek jtdp§aX,1<; "panther", Arabic
155
The snake charmer does not
.
Rashi everywhere translates
control his snakes the way a trainer
puiois "pole cat". In the Babli, 16a, Rav
controls his performing animals.
Jehudah translates ברדלסby נפריזא
156
which the later Rav Joseph explains as
bovine and split the money."
אפא, uaiva oqng "hyena-snake".
157
The
latter explanation is excluded here by
Ex. 21:35: "They shall sell the I. e., from the owner's valuables
if he does not have enough cash.
HALAKHAH (2c line 72)אף
41
. רבי מאיר אוכןר. תני. הזאב והארי והדוב כולי:הלבה ה
לא אמר רבי מאיר אלא בצבוע זכר. אמר רבי יוסי ביריבי אבין.הצבוע .שיש לו שעה שהוא קשה כארי Halakhah 5: "The wolf, and the lion, and the bear," etc. It was stated158: Rebbi Mei'r says, also the hyena. Rebbi Yose ben Rebbi Abin said, Rebbi Melr only said this for a male hyena which at times is as dangerous as a lion. 158
Tosephta 1:4; Babli 16a.
כיצד הרגל פרק שני
הבהפןה מועךת.יךךך הילוכה1 כיצד הרגל מועלת לשבר:( משנה אfoi. 2d) היתה ?>בעטת אי שהיו צרורות כ)נוןנזין מתחת תליה.להלך כדךכה ולשבר דךסה על הכלי וחברתו תפל על כלי.ןשיבךה את הכלים כ>שלם רזצי נזק .אחר הץברו על הראשון פ)שלם נזק שלם ועל הארורון כ>שלם סצי נזק Mishnah 1: How is the foot notorious to break anything in its way1? An animal is notorious to break anything in its way. If it was kicking2 or if pebbles were ricocheting from under its feet and breaking vessels, he pays half of the damage3. If it stepped on a vessel and broke it4 when [the pieces] fell on another vessel and broke that, for the first he pays full damages5 and half damages for the last6. 1
This refers to Mishnah 1:4; cf.
place where a vessel could legitimately
Chapter 1, Note 158. 2
stand in his animal's way.
When it was not known to do
5
He violated his duty of due
that habitually.
diligence.
3
6
Since this is u n f o r s e e a b l e
The second vessel was broken
damage.
by the shards of the first; that is an
4
unforeseeable circumstance.
When the shepherd should have
taken care not to lead his animals to a
. ואין ךןכה להתיז צרורות. כיצד ה מ ל מועךת כולי:( הלכה א26
39)
אבל אם היה מונח ברשות. בשהיה כלי נתון בידי אדם.אמר רבי אמי :
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HALAKHAH 1
. אחת יש בה עשבים וצרורות ןארות אין בה עשבים וצרורות.בה שתי ךךכים הניחה את שאין בה עשבים וצרורות והילכה בזו שיש בה עשבים וצרורות אף כל־דבר שהוא. רבי לעזר אומר.על פי שהוא מונח ברשות הרבים פטור T
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מחוץ לגופה לא חלקו בו סכמים בין בןשות היחיד בין בךשות הרבים לסצי .כופר Halakhah 1: "How is the foot notorious," etc. Does not an animal usually make pebbles ricochet7? Rebbi Immi said, if the vessel was held by a human8. But if it was lying in the public domain9, since it was rightfully lying there and [the animal] was rightfully walking there, he is free10. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles11, on the other there are no grasses or pebbles12. It13 disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free14. Rebbi Eleazar15 said, in anything not concerning its body16, the Sages made no difference between private and public domain in the matter of half damages17. 7
Then an animal should be
public domain, even if it creates no
watched lest it cause stones to ricochet
nuisance, must assume that it will be
with all damages paid in full.
broken. Therefore, nothing is due.
8
11
It was not lying in the street.
A badly maintained road which
Then it is an uncommon outcome; the
becomes overgrown and its surface
shepherd is not obligated to watch for
loosened.
it; one pays half damages.
12
9
A thoroughfare.
may assume that all passers-by are
10
Since a shepherd has the right
going to use it.
A well-maintained street; one
to lead his flock on a public road,
13
anybody who puts a vessel into the
to be anywhere at a fixed time, went
The animal, which has no need
44
NEZIOIN BAVA
CHAPTER TWO
a f t e r the grasses growing on the
disagrees; he holds that an animal on a
decaying street.
public road never causes claimable
14
damage by simply walking there.
The expression )אף על פי( אע״פ
"even though" is difficult to understand.
15
In the Babli, 19b: R. Johanan. J
Since even a badly maintained road is a
16
road and built for use, animals, not only
specified in Mishnah 1:4.
Not by any of the actions
humans, are allowed to use it and,
17
therefore, to trample on anything lying
mages if he put vessels in a roadway
on the road. It seems that one should
and they are broken, but he can claim
rather read " מפניbecause of", meaning
damages if vessels on his own property
that there are no squatters' rights on an
are broken by pebbles ricocheting from
unused part of a public road.
the public road. Therefore, he also can
Clearly nobody can claim da-
R. Abba bar Mamal does not
claim damages if his vessels were on
comment on the Mishnah but on R.
the unpaved side of the public domain.
Immi's explanation with which he
This supports R. Immi.
. רבי זעיךא אמר.( מהו שוןנקבל העדאה בדבר שהוא חוץ >גופה2d
line 47)
פןךנניתה פליגא. אמר רבי זעיךא.לת3 אינה מק. רבי אילא אמר.מקבלת . שור שמתחכך בכולנל ונפל על האדם ןןזךגו חייב בכופר ופטור ממיתה.עלוי . ולמה פטור ממיתה. ואפילו כרבי אילא לית היא פליגא.וכי יש כופר בתם T
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Is it subject to a declaration of notoriety in a matter extraneous to its body 1 8 ?
Rebbi Ze'ira said, one accepts.
Rebbi Ilia said, one does not
accept. Rebbi Ze'ira said, a baraita disagrees with him: An ox which rubs itself against a wall 19 which fell on a human and killed him is obligated for weregilt but free from death 2 0 .
Does there exist weregilt for a
21
harmless animal ? But it does not disagree with Rebbi Ilia 22 . Why is it ,free from death if it was notorious to destroy walls? When it destroyed it no human was there 23 ,
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HALAKHAH 1 18
The verse makes a clear distinc-
animal rubs to free itself from fleas or
tion between "harmless" cattle, which
otherwise for its comfort, not in any
are not known to gore humans, and
agressive way.
"notorious" cattle which have a history
(Tosephta 4:5); Babli 44a.
of such attacks. If a "harmless" animal
20
kills a human, it must be killed (Ex.
case of "horn"; cf. Note 18.
21:28). If a "notorious" animal kills, it
21
Cf. Mishnah 4:7
This does not agree with any
Since weregilt is only required
must be stoned and the owners have to
for killings by notorious animals, the
pay weregilt (Ex. 21:29-30).
Since
baraita accepts that declarations of
there is a difference in legal status, the
notoriety are possible for behavior not
notoriety of an animal must be based
classified as "horn".
on a judicial finding. Now these rules
22
apply to all attacks which
are
of a human has to be killed, whether
classified as "horn", i. e., those
harmless or notorious, it is clear that
enumerated in Mishnah 1:4.
Since an animal causing death
The
the statement of the baraita cannot be
question is whether the rules extend to
derived from the rules of "horn". But
damages caused by "tooth" and "foot"; e.
then the previous argument about
g., whether an animal can be declared
weregilt does not apply.
dangerous because it has a way to send
23
pebbles flying wherever it walks,
wall as if it were a hostile animal, and
Even if the animal attacked the
which would make its owner liable for
the incident has to be classified as
full damages in all cases.
"horn", it cannot be killed if its attack
19
If the animal pushed against the
only weakened the wall which col-
wall the way it would push an
lapsed at some later time, when the
unfriendly other animal, that clearly
attacking animal already had stopped
would be a "hit" as defined by Mishnah
pushing.
1:4 and be classified as "horn", or, in the language of the baraita, "by its
Also in the Babli, 18b, the question is decided in R. Ilia's sense.
body". But here it is assumed that the
IjK n 9 p M N
rDn!
oiwp .N)?>jn HIT)
n!?>\?n .VP2
r r ! n&K (2d line 53) HT\$
TH*
V)־W
46
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER TWO
.בשדךכה לכן צייד שיהא המקלוט בידו Rebbi Eleazar said: If it produced dung, one pays full damages. For if it were not so, what would we say? He has to have a receptacle handy? That is to say, if it does not do so habitually. But if it does so habitually, he has to have a receptacle handy 24 . 24
As often in Neziqin, the text
a grazing area or a public road,
seems to be a note jotted down in
cannnot be a cause for damage claims.
preparation of a lecture, not fully
This is the statement missing in the
developed. In the Babli, 18a, one reads:
text, to which the note ,, for if it were
"If [an animal] laid dung into dough, R.
not so" refers. The question remains
Jehudah says, [the owner] pays full
whether in using a road, e. g., passing
damages, but R. Eleazar says, half
through a market place, the herder has
damages." If this is a parallel, then R.
to make sure that his animals are safely
Eleazar mentioned here is the Tanna,
away from any merchandise. If there is
ben Shamua, not the Amora, bar Pada.
an animal whose preferred place for
Now it is clear that cattle will
defecating is near edibles, its owner is
always produce dung. Therefore, cow
required to follow it, bucket in hand, to
dung in a place open to cattle, such as
avoid having to pay full damages.
אעל רבי בא בר.( רבי הושעיה רבה ורבי יודן נשייא סירן יתבין2d
line 56)
ולא אמריו ליה. ?)הי. כגון אילץ פיןךתא. כישכשה בזנבה.פןפנל ושאל צריד שיהא. דל כן מה נן אכ>רין. בתר כן אמר ליה רבי הושעיה רבה.כלום אבל בשךךכה לכן צריד שיהא. בשאץ ךךכה לכן. הךאךתיפןר.תופש בזנבה . בחצי נזק. ומה צריכה לון. בנזק שלם. ומהפשיטאלון.תופש בזנבה Rebbi Hoshaia the Elder and Rebbi Jehudah Nesia were sitting. Rebbi Abba bar Mamal came to them and asked: If it wagged its tail 25 as those mules do, what are the rules? They did not tell him. Later, Rebbi Hoshaia the Elder told him, for if it were not so, what would we say? Does he
47
HALAKHAH 1
have to grab its tail? That is, if it does not usually do it. But if it usually does it, he has to grab its tail26. What is obvious to us? The problem of full damages27. What is problematic for us? Half damages28.
25 It wagged its tail excessively 26 and caused damage close to a place end. where it legally can pass; the situation 27 is parallel to that discussed in the 28 preceding paragraph. Babli,
To avoid damage; cf. Note 24, That no full damages are due. And it remains undecided in the 19b.
2) על נוד7 ךןסו. רבי יךמיה בעי. דךסה על הכלי וחברתו. פ י ס ק אd line 61) היונה טבלה. על הנול משלם נזק שלם ועל סשמו משלם חצי נזק.מלא שמן על הטבלה. דרסה על גבי הטבלה ונשתברו הזכוכית.מונחת וזכוכית עליה T V -
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. היו שתי טבליות זו על גבי זו.משלם ?זק שלם ועל הזכוכית משלם חצי נזק על העליונה משלם נזק שלם ועל.דךסה על העליונה ונישתבךה השנייה היתה ט?לה מונחת בןשות הרבים ךךסה ע>יה והתיזה.התחתונה סצי נזק אחר מי את מהלך אחר דריסונה או אחר.ןה>כה ומץתבךה בןשות היחיד אשבירתהחייב. אדריסתהפטור. איןתימר.שבירתה. T
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"If it stepped on a vessel and broke it." Rebbi
Jeremiah asked: If it stepped on a skin full of oil29, he pays full damages for the skin30 and half damages for the oil31. If there was a table lying there and glass on top of it. If it stepped on the table29 and by that the glass broke30. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another29. If it stepped on the upper one and the lower one was broken30. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain32, [the animal] stepped on it and it ricocheted, went and broke into a private domain33. What do you follow, the stepping or
48.
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER TWO
its breaking? If you say, after stepping 34 , he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking 35 . 29
Not in the public domain nor in
damages.
its owner's.
34
30
is Babylonian usage.
Damages by "foot" not in an
Substitution of bv by prothetic K
authorized domain.
35
The Babli, 17b/18a, a f t e r a
31
For indirectly caused damages
lengthy discussion decides that in case
even in the domain of a person
of damage caused by a chain of events,
sustaining the damage one only pays
the location of the trigger event
half damages. The Babli agrees, 19a.
determines liabilities. It also notes that
32
Where one has the right to lead
rules of payment of less than full
one's animals and payment for damages
damages for events not classified as
by "foot" are excluded.
"horn" are traditional, rather than
33
biblical.
Where full payment is due for
היה ךליל קשור. התךנוגלין מהגדין להלך פדךכן ולשבר:( משנה בfoi. 2d) .בחנלו אי שהיה מהדס ושיבר את הכלים משלם חצי נזק Mishnah 2: Chickens 3 6 are notorious 3 7 for breaking things in their usual walk. If a thread 38 was bound to its foot or it was scraping 39 and broke vessels, he pays half damages. 36
The usual Babylonian Amoraic
and modern term for "chicken", based ,
on Aramaic/Syriac, is ^ iann
But
turlugallu. 37
Its owner has to pay full
damages.
almost all Mishnah mss. and also the
38
Something thin, root Vi.
early Babli prints in this Mishnah have
39
Arukh reads o*m, from Arabic
,
?jnnn, mirroring the original Sumerian
"to tear with one's nails; to scrape".
HALAKHAH
49
בשנקשר. רב הונא אמר.4 התךנרגלין מיעדיו כול:1 ( הלכה2d line 71) תןנוגליו שהיךסו את. תני. אבל אם קשרו היא משלם נזק שלם.מאיליו היךסו עפר על גבי עיסה או.העיסה ואת הפירות או שניקרי משלם נזק שלם היו מחטטין ביובל ונפסק הללי או שנשבר.על גבי פירות משלמיו חצי נזק על העלייו משלם נזק שלם ואתיזתון חצי. נפל על חבירו.זק שלם5 משלם אמר רבי יוסי בירבי. ואינו כעושה בור בפןקום אחד ימזיק במקום אחר.נזק . תני. מכיון שאין דךכו ליפול אלא באותו הבור כמי שהוא בורו.בין .תרנוגליו שנפלו לגינה ושיברו את היךק ןקיךטמו החילפיו משלם נזק שלם . על הקירטום משלם ?זק שלם ועל השיבור משלם סצי נזק.סומכוס אמר ברוח שבין.תןנגול הפורח מפ)קום למקום ןהזיק ?גופי משלם נזק שלם נפח בכלים ושבךן משלם.זק שלם3 . סופןכוס אומר.כנפיו משלם מצי נזק .נזק שלם Halakhah 2: "Chickens are notorious," etc. Rav Huna said39, if it40 became tied by itself. But if he tied it41, he pays full damages. It was stated42: "If chickens scraped dough or fruit, or they pecked, he pays full damages43. If they scraped dust on dough or on fruit, one pays half of the damages44. If they were picking at a rope45 and the pail was separated46 or broke, he pays full damages.
If one 47 fell on another; for the
uppermost he pays full damages; for the lower one half damages; it is not comparable to a pit at one place which causes damage at another place48." Rebbi Yose ben Rebbi Abun said, since it usually falls only into this cistern, it is as if it were his pit. It was stated42: "If chickens fell in a garden, broke vegetables, and cut rosemary 49 , he pays full damages. Symmachos said, for cutting he pays full damages, for breaking he pays half damages. If a chicken flew from one place to another and did damage with its body, he pays full damages. By the wind between its
50
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER TWO
wings, he pays half damages; Symmachos says, full damages. If it blew at vessels and broke them, he pays full damages50. 39
Babli 19b.
30 ff.
40
The thread on the chicken's
48
foot.
The chicken's owner can be
characterized as ,,pit" which pays full
And therefore it cannot be
faulted for insufficient watchfulness.
damages in all cases.
41
49
If the owner tied the thread
This translation is tentative; it
himself, perhaps to i d e n t i f y the
follows Rashi, Gittin 68b. In Berakhot
chicken, and the thread caused damage,
53b, Rashi explains: spikenard. Loew,
this is no longer a case only of
Flora I, p. 10 wants to explain: stems
insufficient watchfulness. The owner
(based on the Tosephta which switches
has to pay full damages under the
the verbs referring to hilfin
heading of "pit".
vegetables.) At other places (Mishnah
42
Tosephta 2:1; Babli 17b.
Kelim 17:17), the Gaonic commentary
43
This is damage of "foot", for
identifies חלףwith Arabic
and
"willow";
which they are notorious.
sometimes it means iii*- "Alfalfa grass".
44
This is uncommon damage.
50
45
The Tosephta adds correctly:
For indirect damage, caused by
the turbulence generated by the
connected to a pail of a cistern.
chicken's wings, he pays half damages.
46
But damage caused by the bird directly
It fell into the cistern and
cannot be recovered.
blowing at something is like damage
47
caused by touch of its body.
Pne pail on another; cf. Notes
הבהפןה מועדת לוכל. כיצד השן מועלת לוכל את הךאוי לו:^( משגה ג1.2d) במה לברים. אכלה ?סות או כלים משלם חצי נזק.פירות או יךקות ואם נהנית משלם מה. ברשות הניזק אבל בלשות הרבים פטור.אמורים .שנהנית
5
HALAKHAH
Mishnah 3: How is the tooth notorious to eat what is fitting for it? A domesticated animal51 is notorious for eating fruits and vegetables. If it ate a garment or vessels, he pays half damages52. When has this been said? In the domain of the person sustaining the damage. But on public property10 he is free; but if it benefited, he pays what it benefited53. 51
Cattle, sheep, or goats.
eating animal eats meat.
52
This leaves open the question
53
of the owner's responsibility if a plant-
This is a general principle,
applicable to all kinds of damages.
על הראשונה. ריש לקיש אמר. כיצד השן מועדת כולי:הלפה ג
(3a line 8)
תמן. מחלפה שיטתיה ךריש לקיש. על כולה הושבה. רבי יוחנן אמר.הושבה . ןןמךה ואכלה מפירות הצבולין חייבת.אמר ריש לקיש בשם רבי הושעיה . ברם הכא בשם גרמיה. אמרי תפע בשם רבי הושעיה.וכא הוא אמר אכין מילתיה ללבי יוחנן.מילתיה לריש לקיש אמרה בעטה מהלכת בלבוצה פטור לא סוף דבר בעטה מהלכת בלבוצה או.אמלה בעטה מהל?ת בלבוצה חייב לא אמר ריש. אמר רבי אמי. בעטה מהלכת במהלכת.לבוצה במה?!?ת אבל רבוצה במהלכת או מהלכת.לקיש אלא בעטה מהלכת ברבוצה פטורה V
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טעמא לרבי הושעיה אין. כולה פטור. תני רבי הושעיה.במהלכת חייבת }מלה ואכלה מפירות הצבולין ]חייבת[ מה/ . רב אמר.קרן בלשות הרבים חומר בקרן שבעטה מהלכת את.הקילו בשן שאכלה מהלכת בין העומלת מה הקילו
}מלה ואכלה מפירות הצבולין חייבת/ אילפיי אמר.העומלת
חומר בקלן שבעטה.[בשן שאכלה מהלכת }בין העומלת( ]מן המהלכת .מהלכת את המהללת Halakhah 3: "How is the tooth notorious," etc. Rebbi Simeon ben Laqish54 said, it55 refers to the first part. Rebbi Johanan said, it refers to all56. The argument of Rebbi Simeon ben Laqish seems inverted. There, Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia: If it stood
NEZIOIN BAVA
CHAPTER T
still and ate from heaped produce, it57 is responsible58. And here, he says so? They said, there in the name of Rebbi Hoshaia; but here, in his own name. Rebbi Simeon ben Laqish's word implies that if a walking [animal] kicks one which is lying down59, is it57 free [from payment].
Rebbi
Johanan's word implies that if a walking [animal] kicks one which is lying down, it57 is obligated60. Not only if the walking [animal] kicks one which is lying down or one which is lying down kicks the walking one. If a walking [animal] kicks a walking one? Rebbi Immi said, Rebbi Simeon ben Laqish said, only if a walking [animal] kicks one which is lying down, it57 is free [from payment]. But in the case of one lying down against one walking or one who was walking against one walking, it57 is obligated59. Rebbi Hoshaia stated: It57 always is free. What is Rebbi Hoshaia's reason; is there no "horn" in the public domain60? Rav said, if it stood still and ate from heaped produce, [it is obligated]61. Since the leniency for "tooth" is in case it ate walking from the standing62; the restriction for "horn" is in case the walking animal kicked the one standing still63. Ilfai said: If it stood still and ate from heaped produce, it 57 is obligated. leniency for "tooth" is that it ate walking {from the standing}
64
Since the [from the
walking]; the restriction for "horn" is in case the walking animal kicked the walking one65. 54
The abbreviation Resh Laqish
the public domain. If it ate vessels or
for Rebbi Simeon ben Laqish is
garments, the damage is classified as
Babylonian; in the Yerushalmi it is a
"horn" and the owner has to pay half
sign of an intrusion of Babylonian
damages unless the animal has been
spelling.
certified as a notorious eater of vessels
55
The animal's owner does not
or garments, when full damages are
have to pay if his animal ate food in
due. In the Babli, 20a, this opinion is
5
HALAKHAH attributed to Samuel and R. Johanan.
61
Since in money matters the Babli
common to E and the Rome fragment
recognizes Samuel and R. Johanan as
edited by A. H. Freimann (Tarbiz 6, 56־
authorities, the Babli endorses this
63). Rav (and Ilfai, quoted later in the
opinion.
paragraph) hold that the exemption for
56
Even for vessels and garments
"tooth" granted in the public domain
The addition is the reading
no payment is due if they were left
only holds if the road is used as road,
exposed on a public thoroughfare. In
not as place for grazing.
the Babli, this is the opinion of Rav and
shepherd allows the animals of his herd
R. Simeon ben Laqish.
to stand for grazing, he is responsible
Since the
If the
Yerushalmi recognizes R. Johanan over
for any damage done.
R. Simeon ben Laqish, it endorses this
produce" is grain arranged in an
opinion.
orderly heap, a sign of illegal use of
57
the public domain for private use.
In reality not the animal is
"Heaped
responsible but its owner.
62
58
driven as a herd, they may eat from
R. Simeon ben Laqish should
If cattle, sheep, or goats are
have qualified his statement; even
what was stored in the public domain.
animals feeding in the public domain
63
will cost their owners if their behavior
animal standing still should have driven
Even though the herder of the
deviates from the norm.
it away.
59
64
Babli 20a; for an animal to lie
E and Vatican mss. read: מהלכת
down and ruminate on a thoroughfare
" מן המהלכתthe walking animal ate from
is deviant behavior.
another walking animal". This refers to
60
He rejects the notion that
Ilfai's statement in the Babli, 20a: "An
deviant behavior of one party justifies
animal in the public domain which
the other. In the Babli, R. Johanan is
stretched out its neck and ate from
presumed to agree with R. Simeon ben
upon another animal is obligated;" a
Laqish in this case.
statement explained away in the Babli.
60
Certainly the main place where
The change has to be rejected as an
one could expect damage by "horn" is
attempt to harmonize the Yerushalmi
the public domain. Rebbi Hoshaia's
with the Babli.
statement must have been corrupted in
65
transmission.
the rules of "tooth", he disagrees with
While Ilfai agrees with Rav on
NEZIOIN BAVA him on "horn" and holds that for "horn"
CHAPTER T animal always has to pay.
injuries the owner of the agressive
כיצד משלם מה שנהנית אכלה מתוך הךחבה משלם מה:( משנה דfoi. 2d) מפתח החנות משלם מה שנהנית.שנהנית מצידי הרחבה משלם מה שהזיקה .מתוך החנות משלם מה שהזיקה Mishnah 4: How does he pay for what it benefited from? If it ate on the public square, he pays for what it benefited from 66 . On the borders of the public square 67 , he pays for what it damaged.
From the door of a
68
store , he pays for what it benefited from; inside the store he pays for what it damaged. 66
At a place open for public use,
person responsible for causing the
the animal's owner pays only the price
damage nor the person suffering it.
of animal feed even if it ate human
68
food.
encroached on the public domain to
67
The space is not for use; its
If the owner of the store
exhibit his wares.
status is of domain open neither for the
)קמה צואךה/ . רב אמר. כיצד משלם מה שנהנית כולי:( הלפה ד3a line 23) מפתח החנות משלם מה שנהנית
. והא תנינן.ואכלה משלם מה שהזיקה
. אמר רבי יוסי בירבי בון. מאי כדון.מתוך החנות משלם מה שהזיקה תיפתר ?שהיה סמור טעון ?דיים ובשעת עבךתן פשטו צואריהן ואכלי מ?תח אכלה. רב אמר.החנות משלם מה שנהנית מתוך החנות משלם מה שהזיקה לפיכך אם אכלה חיטיו שהן.נבן והתני רבי חייה ופליג5 שעורים משלם מהו שינת ואכלה. שינת ואכלה משלם נזק שלם.ךעות לה הרי זו פטוךה היונה קופתו מוש§לת לאחוךיו בןשות הרבים ופשטה פךה.זק שלם3 משלם
5
HALAKHAH
סוג שנתון בפתח החנות חציו מבפנים.את פיה ואכלה ממנה משלם נזק שלם וחציו מבחוץ ופשטה פךה את פיה ואכלה ממנה משלם נזק שלם. Halakhah 4: ״How does he pay for what it benefited from," etc. Rav said, if it bent its neck and ate, he pays for what it damaged69. But did we not state: "From the door of a store, he pays what it benefited from; inside the store he pays for what it damaged"? How is that? Rebbi Yose ben Rebbi Abun said, explain it that a donkey carried lambs and when it passed by, they bent their necks and ate; from the door of a store, he pays what they benefited from; inside the store he pays for what they damaged. Rav said, if it ate barley, he pays for straw70. But did not Rebbi Hiyya state and disagree?
71
"Therefore, if it ate wheat which is bad for it, it is
free. If it changed and ate, he pays full damages. What means 'if it changed and ate, he pays full damages'? If somebody had his chest hanging on his back and a cow stretched out its neck and ate from it, [its owner] pays full damages72. If a large container was at the entrance to a store, partially outside and partially inside; if a cow stretched its neck and ate from it, he pays full damages72." 69
This is a direct continuation of
the argument of Halakhah 3.
70
Probably, not straw without
The
grain is meant but עמיר, entire stalks
exemption of "tooth" only applies to an
with the kernels, as formulated in the
animal grazing in walking; not to one
Babli, 20a.
turning out of its way to feed.
71
The
same opinion is held by Rav in the
Tosephta 1:7; partially quoted in
the Babli, 20a.
Babli, 21a; there, the authoritative
72
opinion is that of Samuel who exempts
longer fit for human consumption.
all feeding in the public domain.
Since the remaining grain is no
NEZIOIN BAVA
CHAPTER T
הכלב וה?די שקפצו מראש הגג ושיברו את הכלים משלמין:( משנה הfoi. 2d) כלב שנטל את החךךה והלך לו לגדיש אכל את.נזק שלם מפני שהו מועדין החךךה והדליק את הגדיש על החךךה משלם נזק שלם ועל הגדיש משלם סצי .נזק Mishnah 5: For a dog or a kid goat which jumped from a roof and broke vessels one pays full damages73 because they are notorious. If a dog stole a hot pitta74 and went to a stack of sheaves; while it was eating the hot pitta it ignited the stack. For the pitta [its owner] pays full damages, for the stack75 he pays half damages. 73
Even if the vessels were in the
baked over an open fire.
public domain.
75
74
of his property.
חררהis a piece of dough being
Which is lost by indirect action
. אית תניי תני/ הכלב והגדי שקפצו מראש הגג כול:( הלכה ה3a nne 35) נפלו. שקפצו. כינימןנניתא. איתתנייתני שנפלו אמר רבי יוחנן.שלן?צו .לא בדא T
:
Halakhah 5: "For a dog or a kid goat which jumped from a roof," etc. There are Tannaim who state: "jumped". There are Tanna'im who state: "fell". Rebbi Johanan said, so is the Mishnah: "jumped". But "fell" does not apply76. 76
One cannot say that dogs or kid
goats are notoriously apt to fall from
are free or at most pay half damages. The Babli disagrees, 21b.
roofs; therefore, their owners either
3)
?מצית את האור על. ריש לקיש אמר. כ ל ב שנטל את החךךהa
line 36)
. נעשה כזורק אה החץ מנןקום למקום. רבי יוחנן אמר.כל־שיבולת ושיבולת היה גדי כפות לו. מתניתא מסייעא לריש לקיש.אמר רבי יצחק בר טבליי
HALAKHAH
5
אם אומר. עבד כפות לו וגלי סמוך לו פטור.ועבד סמוך לו ונשרף עמו חייב על שיבולת הראשונה נןנחייב.את שאין כזורק אה החץ ממקום לפוקוס שורושהךליק. >ץמע מינה3 ואף. אמר רבי יוסי. מיכן והילך ת^לימין.מיתה אם אומר אףנ. והיא שהךליק את הגדיש בשבת פטור.את הגדיש בשבת חייב . וייעשה כמי שחלו עליו וזנשלומין.שאינו כזורק אה החץ מפנקום למקום עבר. חד בר נש אפיק פלטיךה בפוךה.מיכן והילך יהא חייב ?תשלומין לא חייב. אתא עובדא קומי רבי יצחק בר טבליי אמר ליה.חמךאןתבריה . ולא עוד אלא שאם ניזוק חייב ?נזקו.לך גילום "A dog stole a hot pitta." Rebbi Simeon ben Laqish said, only if he lit every single ear of grain77. Rebbi Johanan said, he is like a person who shoots an arrow from one place to another78. Rebbi Isaac bar Tevelai said, a Mishnah supports Rebbi Simeon ben Laqish: "If a kid goat was bound to it and a slave was close by and was burned, he is obligated. If the slave was bound and the kid goat close by, he is free.79" But80 if you say that he is not like a person who shoots an arrow from one place to another, then for the first ear he is guilty of a capital crime; for the remainder he should be liable for repayment. Rebbi Yose said, you also understand that from: "If his cattle set fire to a stack of sheaves on the Sabbath, he is obligated. But if he set fire to a stack of sheaves on the Sabbath, he is free.81" But if you say that he is not like a person who shoots an arrow from one place to another, then should he not become obligated since for the remainder he should be liable for repayment80. A person did put out a hot water bottle82 outside83. A donkey passed by and broke it. The case came before Rebbi Isaac bar Tevelai, who said to him: He does not owe you anything. Not only that but if [the donkey] suffered damage, [you] would be obligated for its damages84.
8
NEZIOIN BAVA
77
The Babli, 22a, explains that R.
CHAPTER T 80
The argument advanced by R.
Simeon ben Laqish holds that damage
Isaac bar Tevelai is not spelled out.
by fire is like any other damage caused
The counter argument is presented: If
by a person's property. Therefore, the
the arsonist were personally liable only
fire not directly caused by the dog
for the first stalk which he lit then by
should not lead to liability of the dog's
the time the fire reached the bound
owner.
slave it no longer was his fire and
The Vatican fragment reads נעשה
there is no reason why he should not be
גמצית את האורThis is a conflation of
made to pay for the animal. Pnly R.
the Leiden text with a reading נעשה
Johanan's position is consistent with the
" כמצית את האורhe is considered as if he
Mishnah.
had lit every stalk separately", that
81
every stalk creates a new obligation.
Note 44.
78
82
This is action from a distance;
Mishnah 3:12; cf. Terumot 7:1, Since making f i r e on the
the owner is liable even if his property
Sabbath is a capital crime, he cannot be
only shot the arrow or started the fire.
sued for civil damages.
79
Mishnah 6:7. If a person set fire
animals start a fire, no crime is
to a haystack, he has to pay for the hay
involved, and the owner is fully
and everything inside.
responsible in a civil suit.
If an animal
But if his
was bound in the haystack, a slave was
82
close to it, and both were burned, the
from Greek jiUQiaxriQ "hot water
arsonist has to pay for the animal; he is
bottle". Another possibility would be
not responsible for the slave, who was
to read with S. Krauss (xa) jtpaxriQia
not bound and could have saved
"merchandise".
himself. But if the slave was bound
83
and the animal free, then the arsonist is
open".
a murderer. Nobody is both executed
Vatican fragment o f f e r a second
and pays for the same crime; even if he
reading ]IT» (cf. Latin forum "outside
cannot be convicted for lack of eye-
place, public place; market"), and a
witnesses to the crime he cannot be
parallel text xtnox *־,?ax un 13 ־rn "a
made to pay (Terumot 7:1, Ketubot 3:1).
person filled the thoroughfare".
Therefore, he cannot be made to pay
84
for the animal.
of "pit in the public domain".
Explanation of E. S. Rosenthal,
Latin foris,
"outside, in the
The Escurial text and the
Your merchandise has the status
5
HALAKHAH 6
) (foi. 2dמשנה ו :אי זהו תם ואי זהו מועד .מועד שהעידו בי שלישה ימים. תם שיסזור בי שלשה דברי רבי יהודה .רבי מאיר אומר מועד שהעידו בו של שה פעמים ותם שהתינוקות ממשמשין בו. Mishnah 6: Which one is tame and which one is notorious? Notorious if there was testimony against it for three days. Tame if it behaved during three [days], the words of Rebbi Jehudah85. Rebbi Me'ir says, notorious if there was testimony against it three times86; tame if children touched it. In his opinion, a vicious animal
notorious animal regains a status of
can regain the status of tame.
tame only if it regularly can be touched by children. In Mekhilta dR. Ismael (Neziqin 10), this interpretation
In the Babli, this is read as three
86
including testimony about
different incidents in one day, or on
is attributed to R. Yose.
The
)(3a line 49
85
three widely spaced occasions.
הלפה י :אי זהו תם ואי זהו מועד כולי .מה טעמא דרבי יודן.
מתמול שלשום .מה מקיים רבי מאיר מתמול שלשום .פתר לה בהפלג נגיחות .שאם יצא ביום ראשון ונגח .בשיני ולא נגח .בשלישי נגח .אין נעשה שור מועד עד שיגח שלשה ימים זה אחר זה .יצא ביום ראשון ונגח שוורין. בשיני ונגח כלבים .בשלישי ונגח חזירים .על ידי שלשה מינין לשלשה ימים מהו שיעשה שור מועד .יצא ביום ראשון ונגח .בשיני לא יצא .בשלישי יצא ונגח .ייבא כתפלומנא ך_רב אדא בי אסעא וךרב הונא .ךאיןנפלגון .נידה שבךקה עצפ>ה ביום ראשון ומצתה טמא .בשיני לא בךקה .בשלישי בךקה ומצתה טמא .רב אדא בר אחווא בשם רב .נידה וודאי .רב הונא בשם רב ; T T
T
״·
־
TT
-
T - : -
:״·
-
·
T
-
-
-
T
. . .
אמר .נדה ספק .אמררבהונא .תפןןהוינא בראשה ות)3ן הוינא בסיפה ותמן הוינא באמצעיתה .אישתאלת לרב ואמר .ספק .אישתאלת לרב ומר .וודאי. וחזר ומר .ספק .רב אדא בר אסווא לא הוה תמן אלא כך מר .ודאי.
NEZIOIN BAVA
CHAPTER T
"Which one is tame and which one is notorious," etc. What is Rebbi Jehudah's reason? "From yesterday and the day before.87" How does Rebbi Meir confirm "from yesterday and the day before"? He explains it by separate gorings88, that if it was let out the first day and gored, the second day and it did not gore, the third day it gored, it is not declared a notorious bull unless it gored on three consecutive days89. If it was let out the first day and gored bulls, the second it gored dogs, the third it gored pigs: would it be declared a notorious bull for three different kinds on three days90? If it was let out the first day and gored, the second day it was not let out, the third day it was let out and gored, we come to the disagreement between Rav Ada bar Ahawa and Rav Huna, who disagreed91: A menstruating woman 92 checked herself the first day and found herself impure. The second day she did not check. On the third day she checked and found herself impure. Rav Ada bar Ahawa said in the name of Rav: she certainly is niddah93.
Rav Huna said in the name
of Rav: it is doubtful whether she is niddah9394׳.
Rav Huna said, I was
there at the beginning, I was there at the end, and I was there in the middle when Rav was asked, and he said, it is doubtful. Rav was asked and he said, it is certain; then he reversed himself and said, it is doubtful. Rav Ada bar Ahawa was only there when he said, it is certain. 87
Ex. 21:36; a notorious bull is one
three d i f f e r e n t gorings on t h r e e
who was known to gore "yesterday and
different days make a bull notorious
the day before." Babli 23b.
then three gorings on the same day
88
certainly will have the same effect.
In the Rome fragment: r^sna
mrma, "if it spread out its gorings".
The plural "bulls" in the next sentence
89
In the Babli, 24a, R. Meir is
negates this interpretation in the
credited with the argument that if
Yerushalmi which might follow the
6
HALAKHAH Mekhilta and attributes that argument
healed she has to undergo a period of
to R. Yose (Note 86).
purification and a Temple ceremony to
The Babli, 37a, notes that a bull can
regain purity.
Since "days" mean a
be declared notorious on alternate days
minimum of two, "many days" mean a
if it was observed to gore on days 1,3,5
minimum
and was tame on days 2,4.
Guggenheimer, Logical problems
90
The question is not answered,
Jewish tradition, in: Ph. Longworth, ed.,
probably because it never arose in
Confrontations with Judaism, London
practice.
1966, pp. 171-196.)
91
In the Babli, Niddah 68a, the
clear that one deals here with a
opinion attributed here to R. Ada is
menstruating woman who checks
Rav's and that of Rav Huna is Levi's.
herself on the seventh day and finds
Since the Babli follows Rav but the
herself impure. She therefore cannot
of
three
(cf.
H. in
Therefore it is
opinion of Rav Ada is discredited in
become pure at the end of the seventh
the Yerushalmi, the Talmudim come to
day but falls under the severe rules of
opposite conclusions.
the sufferer from flux only if she has a
92
discharge during three consecutive
The text here is incompre-
hensible; one has to insert two words
days.
from the parallel Babli text. Lev. 15:19
93
decrees that a menstruating woman is
struating woman", this has to be read
impure for seven days; then she may
zavah, "the woman suffering from flux"
immerse herself in a miqweh and is
instead; cf. the preceding Note.
pure.
94
But if she has a disccharge
Instead of niddah, "the men-
She has to follow the rules of
"many days outside her period", she is
zavah but, if the Temple will be
declared " זבהsuffering from flux", and
miraculously rebuilt overnight, she
Lev. 15:25-30 decrees that after she is
would not bring a sacrifice.
וכרבי יודה. הלכה כרבי מאיר בתמה.( _רב יךמיה בשם רב3a
line 63)
ומהתלמוד. שור שנגח שלשה פעמים ביום אחד אינו מועד. ךתני.בהעדאה נידון ימים זה אחר זה אינו י יt שלשה T · חזר בו - T שאם · v אלא T ד.שלשום : מתמול״ : לומר״ 95
. מעין ושניהם. הלכה כרב הונא דו אמר. הוינן סבריו מימר.אלא כתם הלכה כרבי מאיר בתפנה וכרבי יהוךה בהוודעה.אתא רב יךמיה בשם _רב
NEZIOIN BAVA
AMMA CHAPTER T
Rav Jeremiah in the name of Rav: Practice follows Rebbi Meir for the tame animal and Rebbi Jehudah for testimony96, as we have stated97: "A bull which gored three times on the same day is not notorious. Why does the verse say 'from yesterday and the day before'? For if it mended its ways for three days one after the other it is judged to be tame." We were thinking to say that practice follows Rav Huna who said following both of them98. This is confirmed by Rav Jeremiah in the name of Rav: Practice follows Rebbi Meir for the tame [bull] and Rebbi Jehudah for testimony. 95
Reading שניהםwith the Rome
97
Similar texts are in the mss. of
ms. and E.
Mekhilta dR. Ismael (Neziqin 10), ed.
96
Horovitz-Rabin p. 284.
Testimony before the court
which declares a bull notorious. The
98
Babli, 24a, agrees and declares this to
RR. Jehudah and Meir.
Practice partially follows both
be the opinion of the Tanna R. Yose.
שור המזיק בןשות הניזק כיצד נגח נגף נשך ךבץ בעט:( משנה וfoi. 2d) בךשות הניזק רבי טךפון אומר נזק שלם.בךשות הרבים משלם חצי נזק .וחכמים אימרים חצי נזק Mishnah 7: How does one treat the bull of the person causing the damage in the domain of the person sustaining the damage? If it gored, hit, bit, wallowed, or kicked, in the public domain he pays half of the damages. In the domain of the person sustaining the damage, Rebbi Tarphon said, full damages; but the Sages say, half damages99.
מה במקום שהיקל על ה^ו ועל ס מ ל. אמר להן רבי טךפון:משנה ח .בךשות הרבים שהוא פטור החמיר עליהן בךשות הניזק לשלם נזק שלם מקום שהסמיר על הקרן בךשות הרבים לשלם חצי נזק אינו דין שנחמיר
HALAKHAH
6
אמרו לו דייו לבא מן הדיו להיות.זק שלם3 עליהן בןשות הניזק לשלם .זק אף בךשות הניזק חצי נזק3 מה בךשות הרבים חצי.כנדון Mishnah 8: Rebbi Tarphon said to them: Since in a case where He was lenient with [damage by] tooth or foot in the public domain, where one is free, He was restrictive for them in the domain of the person sustaining the damage, when full damages must be paid, and He was restrictive regarding damage by the horn in the public domain, where one has to pay half damages; is it not logical that we should be restrictive in this case in the domain of the person sustaining the damage, that full damages must be paid? They said to him, it is sufficient for the result of an argument de minor e ad ma jus that it should be like the premiss100. Since in the public domain [one pays] half damages, also in the domain of the person sustaining the damage half damages.
ומה.ךן מקן! אני אדיו קךן מתל. אני לא אדיו ק. אמר להן:משנה ט אם במקום שהיקל על השן ועל ה ת ל בךשות הרבים החמיר בקרו מקום אמרו לו דייו לבא מן.להחסיר עליהן בךשות הניזק איני דיו שנחמיר בקךן . מה בךשות הרבים חצי נזק אף בןשות הניזק חצי מק.הדיו להיות כנדון Mishnah 9: He said to them, I do not argue horn from horn, I argue horn from foot! Since in a case where He was lenient with [damage by] tooth or foot in the public domain, He was restrictive for damage by the horn, when He was restrictive with [damage by] tooth or foot in the domain of the person sustaining the damage; is it not logical that we should be restrictive [in case of damage] by the horn? They said to him, it is sufficient for the result of an argument de minor e ad ma jus that it should be like the premiss. Since in the public domain [one pays] half damages, also in the domain of the person sustaining the damage half damages.
NEZIOIN BAVA
CHAPTER T
99
Cf. Halakhak 1:4, Note 160.
from Num. 12:14 (Sifry Num. 106; Babli
100
This is an intrinsic limitation of
25a), discussed by the author (loc. cit.
arguments de minore ad ma jus, derived
Note 92, p. 183).
. אמר רבי יוחנן. שור המזיק בךשות הניזק כולי עד סוף:( הלפת ז3a line 68) וסכמים. נזק שלם. רבי טןפון אומר. בןשות הניזק.דרבי טךפון היא . חצי נזק.אומרים Halakhah 7: "The bull of the person causing the damage in the domain of the person sustaining the damage," etc. to the end.
101
Rebbi Johanan
said, this follows Rebbi Tarphon: "In the domain of the person sustaining the damage, Rebbi Tarphon said, full damages; but the Sages say, half damages." 101
This is Halakhah 1:4.
סימא. אדם מועד לעולם בין שוגג בין מזיד בין ער בין ישן:( משנה יfoi. 2d) .את עין חבירי ושבר את הכלים משלם נזק שלם Mishnah 10: A human is always notorious: Whether in error, or intentionally, whether awake, or sleeping, if he blinded another person or broke vessels, he pays full damages102. 102
Irrespective of the circum-
possible kinds of damages.
stances, he pays full restitution for all
3)
מןנניתאבשהיו. אמר רבי יצחק. אדם מועד לעולם כולי: ה ל פ ה יa
line 70)
אבל אם היה אחד מהן ישן ובא סבירו לישן אצלו זה שבא.שניהם ישעין לישן אצלו הוא המועד.
65
HALAKHAH 10
Halakhah 10:
"A human is always notorious," etc. Rebbi Isaac said:
The Mishnah if both of them were sleeping 1 0 3 .
But if one was sleeping
and another one came to sleep near him, the one who came to sleep near him is notorious 104 . 103
In the Rome fragment: "So is
others caused the damage; similarly, if
the Mishnah: if both of them were
one was sleeping, another person went
sleeping."
to sleep near him, and they injured one
104
another, the first is free and the later
Tosaphot (4a, s.v. )כיוןquotes an
expanded version: In the Yerushalmi it
one has to pay.
is noted that a person sleeping is liable
Since none of the ms. sources has
only if he went to sleep near vessels,
this extended text, it may be an
but if he was sleeping when vessels
example of the Ashkenazic "book
were deposited near him and he broke
Yerushalmi".
them, he does not have to pay because
המניח את הכד פרק שלישי
המניח את ספד בו־שות הרבים ובא אחר ונתקל בה ו>ץבךה:( משנה אfoi. 3b) . ןאם הוזק בה בעל החבית חייב במקיו.פטור Mishnah 1: If somebody puts his jar down in the public domain and another person stumbled over it and broke it, [the second person] does not have to pay1; if he was hurt, the owner of the amphora2 has to pay his damages3. 1
Even though a human is always
vessels used for storage, whether jar or
notorious, there are cases where he
amphora.
does not have to pay.
3
2
public domain is damage by "pit".
The Mishnah uses interchange-
Creating an obstacle in the
ably all words which denote clay
ךד אןם. ואין ך. המניח את הפד בךשות הרבים כולי:הלבה א
(3b line 62)
אבל אם. בממלא את כל־רשות הרבים. רב אמר.להניחן ברשות הרבים T - :
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.אינה נימלא את כל־ו־שות הרבים אין ךךןז אךם להיות מניחם בךשות הרבים או בממלא את כל־ךשות הרבים או עד שתהא נתונה על לןךן.שמואל אמר ואפילו אינה ממלא כל־רשות הרבים אם יטילנה. אמר רבי לעזר.זוית T
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מיכאן וימינה כאן סרי ןה בור ואפילו אינה ?תונה על לןךן זוית אין ךךך .אז־ם להיות מניחן בךשות הרבים Halakhah 1: "If somebody puts his jar down in the public domain," etc. Is it not usual for a person to put things4 in the public domain? Rav said, if it was filling5 the entire public domain6. But if it does not fill the entire
6
HALAKHAH1
public domain, is it not usual to put things in the public domain? Samuel said, either if it was filling the entire public domain or if it is at a corner 7 . Rebbi Eleazar8 said, even if it does not fill the entire public domain (if he took it from here and put it down there he would create a "pit")9 and even if it was at a corner; it is not usual for a person to put things 4 in the public domain 10 . 4
Both in the Rome (R) and E mss.
traffic, one is permitted to put down
instead of להניחןone reads להיות מבחין
his load in the public domain.
(E), ( להיות מבחןR): "do not people
7
usually look where they are going in
the corner could not see the obstacle in
the public domain?" A person walking
front of him.
in the street should be obligated to
attributed to R. Johanan; Samuel
observe a minimum of precaution.
applies the Mishnah to accidents in the
Then why does the Mishnah give a
dark. (In R, the statements of Rav and
blanket exemption to the person who
Samuel are conflated to one short text.)
breaks another person's vessel in the
8
The person who turns around
In the Babli, this is
In the Babli, his is confirmed as
publich domain? The same readings
the Galilean point of view.
are found at the end of the paragraph
9
as declarative statements.
dittography from the following para-
5
graph; it is not in the parallel mss.
This should be read as feminine,
This has to be eliminated as
[ מללאהcf. J. N. Epstein, Tarbiz 6 fasc. 1
10
(1934), p. 64-65.]
domain creates a "pit".
6
Anything left lying in the public
Babli 27b. If one does not stop
( היתה ממלא פל־ךשות הרבים אם יטילנה מיפן ויתנינה כאן נעשה3b line 69) .גליה ואם נ^?ךה נשברה/ ךנה או יעבור5 *ןלא יטיל סמלןל ויש.בור שור שעלה על חבירו ובא בעל השוי־ לשמוט את שלו או.נישמעינה מן הז־א ולא יכיל. אם דחייו ונפל ומת חייב.הוא ששימט את עצמו ונפל ומת פטור T
י
ד
־
ז ״
־
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!
T
:
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:
: • י
·.·
. . . . .
. עוד הוא דו יכיל מימר ליה. אילו שבלןתה הוינא ?היב לך נןקך.מימר ליה
8
NEZIOIN BAVA
CHAPTER THREE
ל א כל־כןפיך. הגע עצמך >^היה מו>גד.ק$אילו >!\בלןתה ןזןיתה יהיב לי סצי נ .שאהא כ>חזר עמך על בתי דינין If it was filling the entire public domain, if he took it from here and put it down there he would create a "pit"11. But could he take a stick and break it or step over it and if it broke, it broke 1 2 ? Let us hear from the following: If a bull mounted another 1 3 and the [latter's] owner came to draw away his own, or [the bull] slipped away, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay 14 . Could he 15 not tell him, if you had not interferred, I would have paid your damages?
But he could have
answered, If I had not interferred, you would have paid me half the damage 16 ! Think of it, if it was notorious? It is not in your power to drag me through the courts 17 . 11
If the jars block the entire path,
14
Therefore, the passer-by is not
a passer-by cannot remove one of them
allowed to break the jars to clear the
and put it down again in the public
way for himself.
domain since then he would create the
15
obstacle and would be liable for any
attacking bull sue the owner of the
damages his "pit" would cause in the
defending animal for the value of the
future. The Babli agrees, 31b, that any
dead bull, claiming that even if his bull
obstacle created in the public domain
had killed the other's animal he could
is under the rules of "pit".
have paid the damages.
12
16
Since the passer-by has the right
Could
the
owner
of
the
The attacking bull is under the
of way, can he forcibly make himself a
rules of "horn"; the owner of the
path without penalty, or does he
defending animal never could have
normally walk and is free from paying
hoped to recover his entire loss.
only for incidental damage.
17
13
notorious animal can only be collected
In the Babli, 28a: "If a bull
mounted another to kill him".
Since damages caused by a
by a suit, the owner of the defending
HALAKHAH1 animal is justified in his action; the
6
claim against him.
owner of the attacking bull has no
( הניח חבית ברשות הרבים ובא אחר והניח אחרת סמוכה לה ובא T
T
R
׳
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.
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( 3 b
'
ת2* אלא יטול.הראשון ליטול ^לו אם יטילנה ?)יכן ויךננינה כאן נעשה בור שור. נמץמעינה מן הךא.המקל וישברנה או יעבור עליה ואם נשבךה נשברה שעלה בסבירו ובא בעל השור ושמטו מתחתיו אם עד שלא עלה שמטו ונפל ראה. ותישמע מינה. אמר רבי יוסי. ואם דחהו ונפל ומת חייב.ומת פטור T T
R
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אמת המים שוטפת ובאה לתוןז שדהו עד שלא נכנסו המים לתוך שדהו רשאי אהן כריסו. משנכנסו אין רשאי לפנותם למקום אחר.לפנותם למקום אחר לן עביד עביןתי פלן$ .אךגיךא עד דלא ייתי אוזן כריסו אךגיךא שרי מימר הדן אכקזניי פרלא עד. מן ךייתי;אהן כריסו אךגיךא אסור.עביד עביךתי .מן ד־ייתון רומאי אסיר
18
.[דלא ייתון רומאי שרי)מיחשדוניה( ]משחךיניה
Somebody put down an amphora in the public domain and then another person came and put another one close to the first. If the first person comes to take his own and would move [the second] and put it down at another place, he would create a "pit"11. But could he take a stick and break it or step over it and if it broke, it broke12? Let us hear from the following: If a bull came to mount another13 and the [latter's] owner came to draw away his own, if he drew him away before it could mount, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay14. Rebbi Yose said, we can hear from this that if one saw a flood threatening in his irrigation canal, before the flood reached his field he is permitted to divert the water to another place19; after the flood reached his field he is not permitted to divert it to another place20. If the chrysargyros21
was
imposed, before [the collector of] chrysargyros arrived, one is permitted
line 72
70
ΝΕΖΙΟΙΝ ΒΑ VA ΡΑΜΜΑ CHAPTER THREE
to say, X is following my profession, Y is following my professon. Once the [the collector of] chrysarguros arrived, it is forbidden. It is permitted to bribe the quartermaster22 before the Roman [soldiers] arrive23; after the Roman [soldiers] arrive it is forbidden. 18
Reading of R and E "to bribe";
registered as members of the guild. By
for the reading of L "to suspect", which
this act, he increased the pool of
does not fit the context.
taxpayers and reduced his own share of
19
Which would damage
the
the tax load. But after repartition of
property of other farmers whose fields
the tax, such a denunciation would lead
are irrigated by the same canal.
to the others having to pay tax without
20
his own obligation being reduced; that
This is like pushing the agres-
sive bull off its victim, which makes
is forbidden.
the victim's owner liable for damage to
22
the agressive bull.
"hospitality, lodging"; πάροχος, Latin
21
XpuaaQYupo?, ״alloy of gold
parochus (pure Latin term copiarius)
and silver; tribute of gold and silver", a
"purveyor; furnisher of conveniences to
Roman tax imposed by Constantine I,
travelling magistrates and officers in
repealed by Anastasios I. The tax was
Roman provinces". If the expression is
imposed on professions and forced
taken as one word, cf. ξενοπάροχος,
artisans into guilds. A certain sum was
Latin xenoparochus, "one who provides
collected from each profession in a
for strangers" (E. G.).
taxing district [cf. A. Dessau, Finanzen
23
Κ3ΊΒ ״JD3X, from Greek ξενία
The bribe is given to spare one's
des alten Rom, Handwörterbuch der
house from receiving soldiers to put up.
Staatswissenschaften, Jena 1900, vol. 3,
The entire paragraph is quoted in
pp. 949-955], Before the repartition of
extenso and commented on in the
the tax, the taxpayer might indicate
Responsa of Simeon b. Semah Duran,
that certain people exercised the same
vol. 3, # 46.
profession as himself without being
Nil 7ö rointp n*io>f η>3π(!־ίπνnii o>:nn rmhi
rvsn (3c line 12
p Π3>ν»ρψ>3 .·>3>wn iN ·pwhnn . i p p n ι » η , 0 . ύ } onm !־wg. ^ π η ״ιηκ
HALAKHAH 1
הדא .שור שדחף לחבירו תפל לבור .בעל השור חייב ובעל הבור פטור .דבי נתן אומר .במועד .זה נותן מסצה וזה נותן ?)חצה ו?תם בעל השור נותן ^ץני סלקים ובעל הבור ך?יע .אמר רבי וזנעה .כיני מתניתא .בעל השור נותן שלשה סלקים ובעל הבור נותן ך?יע )הניח א?נו בךשות הרבים ובא אחר והניח אסךת סמוכה לה ובא אחר ונתקל ?זו ן5ח?ט ?זו .מי חייב ?נזקו. הראשון או השני(. הניח אבנו ברשות הרבים ובאת הרוח והפריחתה לרשות היחיד ובא אחר · :
T
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ןנןנקל בה· מהו שיהא חייב ?נזקו. הניח אבנו ברשות הרבים ובא אחר ונתקל בה והיתיזה לרשות היחיד ובא ־ !
T
-
·
T
־ · ·
: · :־ י
T
J
י
י
T
· :
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T
אחר ונתקל בה מהו שיהא חייב ?נזקו. אמר ר?י יוחנן .הניח אבנו ומשאו ?ךשות הר?ים ובא אחר ונךנקל בסן וצלוחיתו ?ידו .ביו שנתקל באבן ונחבט בקךקע בין >ץנח?ט ב^בן ןנךנקל בקךקע חייב על ניזקי אןם ופטור על ניזקי ^לוחיתו .מילתיה דר?י יוחנן אמךה .בור שלניזקין פטור על הכלים .ואם ?ךךןז הטחה הטיח ^פילו על ניזקי בלוחית חייב. A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other24. Who has to pay damages, the first or the second person? Let us hear from the following25: "A bull pushed another ox which then fell into a pit. The owner of the bull has to pay26; the 'owner'27 of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half28; if it was tame, the owner of the bull29 pays two thirds30 and the 'owner' of the pit29 a quarter." Rebbi The owner of the bull 29 pays three
Hanania said, so is the baraita:
quarters and the 'owner' of the pit29 a quarter31. (A person put down a stone in the public domain, another person put down another stone next
NEZIOIN BAVA
AMMA CHAPTER THREE
to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)32 A person put down a stone in the public domain, the wind blew it onto a private domain, another person stumbled over it.
Is [the first]
responsible for damages33? A person put down a stone in the public domain, another person stumbled over it and made it roll into a private domain where a third person stumbled over it. Is [the first] responsible for damages33? Rebbi Johanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask34. The statement of Rebbi Johanan implies that for "pit" damages one is free from damages to vessels. But if he hit it in walking35, he36 has to pay even for the flask. 24
He is injured by the second
21:34, calls him "owner of the pit". In
stone but would not have been injured
the language of the Babli (29b,
had he not stumbled over the first.
Pesahim
25
property but the verse treats it as if it
Tosephta 6:1; quoted also in the
6b) "it is not a person's
Babli, 53a.
were his property."
26
expression is used as a technical term
Under the rules of "horn", full
The biblical
damages if the ox was notorious, half
to denote liability.
damages if it was tame (Tosaphot 53a,
28
s.v.
Nathan holds that the 'owner' of the
27
.(בעל
As explained in the Babli, R.
The pit or any obstacle classi-
pit, the place where the attacked
fied as "pit" is in the public domain; it
animal died, is the primary payor and,
is not property of the person who
under the rules of "pit", has to pay
created the obstacle. But the verse, Ex.
100% of the damages.
Then he has
73
HALAK.HAH 2 regress on the owner of the attacking
the damages.
Since the owner of a
bull for half of his cost.
notorious bull has to pay 1/2, the owner
29
Even though the reading of the
of a tame bull pays 1/4 of the damages
text is confirmed by the Rome and
to the 'owner' of the pit who had paid
Escurial mss., it seems that one has to
all damages to the owner of the animal
read "pit" for "bull" and vice versa in
which was killed.
all occurrences.
32
30
the p r i n t e d
In all of Talmudic literature, the
Dittography of the corrector for edition,
faithfully
expression "n parts" means "n parts of
reproduced in the Venice print.
n+1", following Egyptian arithmetic
33
practice.
In the statement here, all
is decided in the negative since a
commentators, from Eliahu Fulda to S.
claimant could not prove the law to be
Lieberman, claim that "two parts"
on his side.
means "two parts out of four", i. e., one
34
half.
under the category of "pit" to humans
This contradicts Talmudic
practice.
The question is not answered; it
Since Ex. 21:34 limits damages
One has to accept the
and livestock, excluding its load
statement of R. Hanina (in the Rome
(Mishnah 5:9; Tosephta 6:14; Babli 28b;
ms.: R. Isaac) that the text is corrupt
Mekhilta dR. Ismael, Neziqin 11).
and has to be corrected.
35
Only the
If the person was not injured by
corrected text is mentioned in Babli
the obstacle classified as "pit", the
and Tosephta.
'owner' of the pit is liable for damages.
31
Babli 28b.
As explained in the Babli, the
'owner' of the pit has regress on the
36
The 'owner' of the "pit".
owner of the tame bull only for half
נש?ךה כדו בו־שות הרבים והוחלק אחד במים או שלקה:( משנה בfoi. 3b) . רבי יהודה אומר במןנכון חייב בשאינו מךנכון פטור.בחרסיה חייב Mishnah 2: If his jar was broken in the public domain and another person slipped on the water or was hurt by one of its shards, he must pay.
NEZIOIN BAVA
CHAPTER THREE
Rebbi Jehudah said, if intentionally, he has to pay; if unintentionally, he is free.
בשעת. רבי לעזר אמר. ?שבדה כדו בךשות הרבים כולי:( הלבה ב3c line 28) בין. אמר רבי יוחנן. אבל לאחר ?פילה כל־עפןא מידיי שחייב.נפילה נחלקו . מתיב רבי יוחנן לרבי לעזר.בשעת נפילה בין לאחר נפי^ה היא המחלוקת ןלמה פטור בשעת. אינו קל וחומר לאחר ?פילה.אם בשעת נפילה פטור אית מקנניתא מסימגא לדין. שכן אךם מבקיר נזקיו בןשות הרבים.?פילה מה־ין חכמים לרבי יוןן במניח אבנו. דתני.ואית ממ?יתא מסימגא לדין ומשואו בןשות הרבים ובא אחר ו?תקל בסן פטור שעל מ?ת כן ה?חיל הא אם לא הנחיל יהושע >ישךאל את הארץ על.יהושע לישראל את הארץ על דעתיה דו־בי. בממכוין לסךסין. על דעתיה דרבי יוחנן.מנת כן חייב מוךה רבי יודה. רבי זירא ורבי לא תריהיו אמריו. במךנכוין להזיק.לעזר לא דומה נזק עומד לנזק.לחכמים ?מ?קיר שור שנגח בךשות הרבים שחייב .מהלך Halakhah 2: "If his jar was broken in the public domain," etc. Rebbi Eleazar said, they disagree at the moment of the accident. But after the accident everybody agrees that he must pay37. Rebbi Johanan said, the disagreement is both at the moment of the accident and afterwards38. Rebbi Johanan objected to Rebbi Eleazar: If he does not have to pay at the moment of the accident, is it not an inference de minor e ad ma jus afterwards39? Why should he be free at the moment of the accident? For a person declares his damaged property in the public domain as ownerless40. A baraita supports both of them, as it was stated: "The Sages agree with Rebbi Jehudah that somebody who puts down his stone or his load in the public domain does not have to pay if another person
5
HALAKHAH
stumbled over it, for on this condition did Joshua distribute the Land 41 ." Therefore, if Joshua had not distributed the Land on this condition, he would have to pay. In the opinion of Rebbi Johanan, if he intended use of the potsherds 42 . In the opinion of Rebbi Eleazar, if he intended to cause damage 43 . Rebbi Ze'ira and Rebbi La both say that Rebbi Jehudah agrees with the Sages that one has to pay if he declares his bull who gored in the public domain ownerless.
Stationary damage cannot be compared to
walking damage. 37
As explained at length in the
quoted here and "they disagree at the
Babli, 29a/b, Rebbi Jehudah holds that
moment of the accident, but after the
in using the public domain one has to
accident everybody agrees that he is
be mindful of others who use the same
free."
space. Therefore a person who runs
39
into the scene of an accident is
liability as explained in the preceding
negligent and has no claim for
Note.
damages.
inference de minore ad ma jus that
The majority hold that
That he should be freed from Rome text:
"is it not an
follow-up accidents are the responsi-
afterwards he has to pay?"
bility of the person who caused the
Lieberman's opinion (in his notes to A.
first accident. R. Jehudah will agree
H. Freimann's edition of the Rome
that if he did not remove the obstacle
text), the Rome ms. represents an amal-
which the accident created, he becomes
gamation of two different sources.
'owner' of his 'pit' by biblical decree.
40
Accepted in the Babli, 29a/b.
38
41
Everybody has the right to fair
Since the public domain is
In S.
strewn with shards and other debris,
use of public property. It is perfectly
these are ownerless and no responsi-
normal that one should be able to put
bility can be pinned on anybody.
down one's load for a time before
The position of R. Johanan is not
continuing on his journey, and other
The
people have to be aware of this and be
Rome text presents two opinions
considerate. Private property on public
attributed to R. Johanan, the one
grounds becomes 'pit' only at the
clear in any of the Talmudim.
NEZIOIN BAVA
AMMA CHAPTER THREE
moment it is left there unsupervised.
intends to use the shards (e. g., as
In general, "conditions on which
writing material), he does not declare
Joshua did distribute the Land" refer to
them ownerless and the reason given
public uses of private property; cf.
for freeing him from payment does not
Ketubot 13:7 Note 107, Nazir 7:1 Note
apply.
40. This condition is not mentioned in
43
any other source.
accident, he shows that he does not
42
Here starts the discussion of
care about what happens to others; this
what R. Jehudah calls "intentional
explains R. Eleazar's opinion that after
accident" which makes the owner of
the accident even R. Jehudah requires
the jar liable. If the owner of the jar
payment.
If he does not clean up after the
. השופך מים בו־שות הרבים והוזק בסן אחר חייב ?נזקו:( משנה גfoi. 3 b) המצניע את הקוץ ואת הזכוכית ןהגודר את ?דירו בקוצים וגדר שנפל לו־שות הר?ים והוזקו בסן אחרים חייב ?נזקו. Mishnah 3: He who pours out water in the public domain 4 4 is liable for the damage if another person is hurt because of this. He who puts away a thorn, or glass, or who fences his fence with thorns, or [owns] a fence which collapsed into the public domain, is liable for the damage if other persons are hurt because of this 45 . 44
Illicit use of public domain.
hedge and the thorns grow into the
45
This sentence is somewhat too
public domain; he is liable for hurt
compressed. If somebody puts away
caused within the public domain. If
dangerous things (a thorn, broken glass)
any of his property, fence, or wall
in the public domain he is liable for
collapses into the public domain, he is
any ensuing damage. The same holds if
liable for any damages caused.
he fences in his orchard by a thorny
HALAKHAH
. רב הונא אמר. השופןז את המים בןשות הרבים כולי:הלכה ג
(3c line 40)
;אפילו נתלכלכו. רב אמר. אבל אם נתלכלכו כליו חייב.?ש?רזבט בקו־קעו . בור שלנזקין פטור על הכלים.רב אמךה. מילתיה ך.כיליו פטור Halakhah 3: "He who pours out water in the public domain," etc. Rav Huna said, when he was falling to the ground. But if his garments were dirtied, one is liable. Rav said, even if his garments were dirtied, he is not liable46. The word of Rav implies one is not liable for 'pit' damages of vessels. 46
Since the text is confirmed by
there is no difference in liability
the parallel mss., it cannot be amended.
during or after the pouring. One has to
In the Babli, 30a, Rav holds that the
conclude that the Yerushalmi reports a
person pouring out the water is liable
Babylonian tradition diametrically
only for clothing, not for injury to the
opposed to that reported in the Babli:
person slipping in the water; Rav Huna
Everybody agrees that for personal
objects. Since pouring out water is
injury the person who is to blame has
intentional, even R. Jehudah (Mishnah
to pay; for vessels it is a dispute (cf.
2) will agree that 'pit' was created at
Note 34).
the moment of the pouring; in this case
( המצניע את הקוץ ן^ת הזכוכית לתוך פוקנלי שלסבירו ובא בעל3c line 43) חסידים הראשונים היו מוציאין אותן.הכותל וסתרו והוזק בהן אחר חייב לתיד שדה ע^מן ימעמיקין לסן ג טפקים כדי של א תעלם המסרישה "If somebody hides a thorn or [a piece of] glass in another person's wall; if the owner of the wall then tears it down and a third person is hurt, he is liable. The pious people of earlier times used to take them out47 into their fields, lower than three handbreadths so that the plough would not lift them4«."
NEZIOIN BAVA
8 47
CHAPTER THREE
This is the text of the mss. and
hole in the wall. In the interpretation
the Tosephta; it was changed by the
of the Babli, he only has to pay if the
corrector of the Venice edition to
wall was already weakened and one
|׳»׳wa "they buried them".
could foresee that it had to be taken
48
down; this certainly is not the position
Tosephta 2:6; Babli 30a. It is
unclear who has to pay; probably it is
of the Yerushalmi.
the person who put the glass into the
תיפתר דברי הבל. אמר רבי יוחנן. הגודר ?דירו בקוצים.( פיסקא3c line 46) ולמה לי נן פתרין לה כרבי.במפרית רבי בון בר חייה בעא קומי רבי זעיי־א ומה. אמר ליה. שלישה שהן סמוכין לי־שות כךשות.יוסי בירבי יודה ךאמר . תיפתר דברי הכל במפריח.ביש לך דאיכא רבי יוחנן מימר לך New Paragraph. "He fences his fence with thorns." Rebbi Johanan said, explain it according to everybody if it grew outwardly 49 . Rebbi Abun bar Hiyya asked before Rebbi Ze'ira: Why do we not explain it following Rebbi Yose ben Rebbi Jehudah who said, three [handbreadths] close to a domain are counted with the domain 5 0 ? He answered, why are you not satisfied with what Rebbi Johanan said; explain it according to everybody if it grew outwardly. 49
If the thorns grow into the
property line.
public domain, the owner of the hedge
50
is responsible.
If the hedge is cut
50a, Tosephta 6:4, he is quoted as
exactly at the border of the private
requiring any potential danger in a
domain, most authorities in the Babli,
private domain to be at least four
In Babylonian sources, Babli
30a, hold that people do not walk too
handbreadths away from the boundary.
close to a wall or a hedge and,
The Yerushalmi version is repeated in
therefore, the owner of the hedge is
Halakhah 5:7 Note 62.
not liable for injuries occurring on his
HALAKHAH
רבי אבהו ?שם ריש לקיש אמר ךרבי.( מדר שנפל לו־שות הרבים3c line 50) והדא. כל־סמזיק שלא על ידי מעשה חייב.מאיר היא· דרבי מאיר אמר נתנו לי זמן לקוץ את האילן ולקזתור את הכותל ונפלו לתוך הזמו.אמרה דא . ליום. תני רבי הישעיה. וכמה הוא הזמן. לאחר הזמן חייב.פטור "A fence which collapsed into the public domain." Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: This is Rebbi Melr's, since Rebbi Mei'r said, one is liable for damage caused by inaction. This is the following51: "If he was given a deadline by which to cut the tree or demolish the wall and they collapsed, if it happened within the term, he is not liable; after the term, he is liable." How much is a term? Rebbi Hoshaia stated: 30 days52. 51
Mishnah Bava
mesi'a
10:4,
52
Also in Bava mesi'a 10:4; in the
dealing with a wall or a tree close to
Babli, Bava mesi'a 118a as statement of
the public domain which may consti-
R. Johanan.
tute a danger of imminent collapse; a
qama 2:5, Bava mesi'a 11:7): At least
court order is issued to the owner to
thirty days.
In the Tosephta (Bava
eliminate the danger.
המוציא את ת?נו ואת גפתו לו־שות הרבים לזבלים והוזק:( משנה דfoi. 3b) ההופך את הגלל בו־שות הרבים. !־כל־סקודם בסן זכה.בסן אחר חייב בנזקו .והוזק בסן אחר חייב בנזקו Mishnah 4: If somebody take out his straw and his pressed olives 53 into the public domain to compost, he is liable for any damages another person might incur because of this. Anybody may take it and acquire it54. If somebody turns over cow droppings in the public domain55, he is liable for any damages another person might incur because of this.
8
NEZIOIN BAVA
53
AMMA CHAPTER THREE
After they have been pressed
domain. The Mishnah in the Babli and
for the production of olive oil and are
most independent Mishnah mss. have
squeezed dry. This is an illegal use of
this principle spelled out by Rabban
the public domain.
Simeon ben Gamliel.
54
55
By rabbinic convention, any-
This is an act of acquisition; he
thing deposited illegally in the public
may collect the droppings but at the
domain becomes ownerless; it becomes
same time he becomes the owner of the
the property of the first person to take
corresponding 'pit'.
it up and remove it from the public
דבית ינאי. במה זכן. המוציא את תבנו ואת גפתו כולי:הלכה ד
(3c line 55)
. בגופן. בשבחן שמואל אמר.אמרי . מילתיה ךחזקיה אמרה. והוא שה?כה על פניה לזכות בה.חזקיה אמר אמר רבי. אלא ממטלטלין מהי שיקנו ב?ריךה.המטלטלין ניקנין בןזפיכה אבל בעורות רכין לא. נךאין דברים בעמולין ובעורות קשין.בון בר חייה .קנה עד שיגביה Halakhah 4: etc.
"If somebody take out his straw and his pressed olives,"
What did he acquire? The House of Yannai said, the increase in
value. Samuel said, the substance 56 . Hizqiah said, only if he turned it over to acquire 5 7 .
The word of
Hizqiah implies that movables can be acquired by turning them over 5 8 . 59
But could they be acquired by dragging? Rebbi Abun bar Hiyya said,
this is reasonable for pillars and hard hides 60 . But soft hides one does not acquire unless one lifts them up. 56
The person who picks up the
price of the original material to the
composted material from the public
previous owner.
domain gets it all without paying
names of Rav and Ze'iri.
according to Samuel; the House of
57
Yannai would require him to pay the
The parallel mss. and Medieval quotes
Babli 30b, in the
This now refers to cow dung.
HALAKHAH all have an additional sentence: If he
59
From here to the end of the
did not turn it over with the intention
Halakhah there is a parallel in
of acquiring, it was not acquired.
Qiddusin
58
different formulation with mostly
This is rather obvious since by
1:5, Notes 514 ff., in a
Mishnah Qiddusin 1:5 all movables can
different speakers.
be acquired by lifting; turning over
60
seems to be impossible without lifting.
single person; Qiddusin 1:5, Note 514.
Which cannot be lifted by a
בן סורר. ליי ךא פשטה על שיטקנהון ךרבנן.אמר רבי אחא
(3c line 60)
או מאחר שהוא.ל בונניבה הראשונה9? ו מ י ר ה מהו שיהא חייב בתשלומי הגונב פיס חבירי והוציאו. נישמעינה מן הדא.?סתריית מיתה יהא פטור ולא.בשבת חייב שכבר נקנחייב בונניבת פיס עד שלא לןךשה עליו השבת וכא אף על פי שהוא בהתריית מיתה יהא.בהתריית מיתה הוא ותימר חייב ...
T
.
_
T
.
-
.
..
.
T T
T -
· · • ־:
T
־ ־T : - :
. ךתני. רבי הושעיה תניתה ?דעתיה. אמר רבי ינאי בר ?^מעאל.חייב המוציא אף על פי שלא נטל. ןדכוותה.המוציא אף על פי שלא הניח חייב אם היה גורר בו. תני. שאין הךנךייתו אלא בשעת הוצאתו.להוציא חייב סא אם ל א חלו עליו שניסן.ויוצא פטור שחלו עליו מיתה ותשלומיו כאחת תיפתר דסוון אילין כיסייא. אמר רבי יוסי בירבי בון.?אחת חייב בתשלומיו . ולית שמע מן הדא >ילום. שדךכן לייןנות בגרירה.ר?ךבין Rebbi Aha said, would that not61 be obvious from the reasoning of the rabbis?62 theft?
64
63
Is the rebellious son liable for double restitution for his first
Or since he is warned of a capital offense should he be freed?
Let us hear from the following: If somebody steals another's wallet65 and removes it on the Sabbath he is liable since he already is liable for the theft of the wallet before he comes in conflict with the holiness of the Sabbath. Is he not forewarned of a capital offense and you say, he is liable! Here66 also, even though he is forewarned of a capital offense, you say that he has to be liable. Rebbi Yannai bar Ismael said, Rebbi Hoshaia
8
NEZIOIN BAVA
CHAPTER THREE
follows his own opinion, as we have stated: He who takes out is guilty even if he did not put down 67 . Similarly, he who takes out is guilty even if he did not take up with the intent to take out 68 , for warning is possible only at the moment of his taking out. It was stated: If he was dragging it until he left 6 8 , he is free since the obligations of capital crime and restitution falls on him simultaneously. Therefore, if both obligations do not fall on him simultaneously, he is liable. Rebbi Yose ben Rebbi Abun said, explain it with large pouches which usually are dragged 60 ; one cannot infer anything from this 69 . 61
Reading with the Rome frag-
prosecuted as rebellious son if he never
ment ליתfor לייin the text. With this
was convicted of the first theft. Of the
paragraph, the fragment ends.
200% of the stolen amount which the
62
law on theft requires him to pay, the
The negative answer is only
given at the end of the paragraph.
first 100% are restitution.
63
But the
The principle that monetary
second 100% are a fine. Can the fine
fines are barred in cases of criminal
be collected if in some indeterminate
punishment is detailed in Terumot 7:1
future the conviction might be an
Notes 51-71, Ketubot
integral part of a capital case?
3:1 Note 30,
Qiddusin 1:5 Notes 515-519. Except for
65
the example of the rebellious son, the
home. The thief is guilty of theft at
passage in Qiddusin is a differently
the moment he lifts the wallet; he is
formulated close parallel to the text
guilty of desecrating the Sabbath only
here.
when he removes it from the house into
64
The rebellious son (Deut. 21:18-
The theft occurs in the victim's
the public domain.
21) is stoned if convicted of financing
66
The case of the rebellious son.
an extravagant lifestyle by repeated
67
For the rabbis, the Sabbath is
theft from his parents. For a first theft
desecrated
he cannot be prosecuted as rebellious
prohibited action. Transport has three
son; one would expect that all the rules
parts: Lifting an article, transporting it
of theft apply to him. But he cannot be
(which under certain circumstances is
only by a c o m p l e t e
HALAKHAH prohibited on the Sabbath) and putting
holds that walking is like standing still.
the article down.
For the rabbis, a
Everybody agrees that standing still
person cannot be prosecuted for
while carrying something is equivalent
desecration of the Sabbath if he takes
to putting it down.
an object in a private domain, takes it
68
out to the public domain and never
cannot be acquired by dragging it on
stops moving until the end of the
the floor, but only by lifting; cf. Babli
Sabbath (R. Johanan in Sabbat 1:1 2b 1.
Sabbat 91b, Bava batra 86a.
40, Babli Ketubot 31a).
69
R. Hoshaia
This Tanna holds that an article
There is no indication that
disagrees. However, the reason might
smaller articles can be acquired by
be that he follows Ben Azai (Sabbat
dragging.
1:1, 2c 1. 41; Babli Ketubot 31b) who
. זימנין ךמוןנבין לה ומסילעיו לר?י יוחנן.מתי?ין הא מתניתא
(3c line 72)
יש אוכל אכילה אחת וחייב עליה.זימנין ךמוךנבין לה ומסייעין לריש לקיש טמא שאכל חלב והוא נותר מן המוקדשין ביום.אךבע חטאות ואשם אחד אינו. אם היונה שבת ןהוציאו בשבת אמרו לו. רבי מאיר אומר.הכיפורים . הוציאו בשבת אין כאן לזנחה. אימת דמתי?ין ומסילעיו לרבי יוחנן.השם הוציאו ןיום. אינו השם אימת דמתיבין ומסייעין לריש לקיש.ולמה אמרו אתילא ךר?י מאיר ?רבי. אמר ר?י יוסי ביר?י בון.הכיפורים יהא פטור מניין ליום הכיפורים שחל להיות בשבת ןשגג ועשה מלאכה. ךתני.עקיבה . שבת היא. תלמוד לומר.מו:*ה ??ני ע$ ה ?פני עצמו ועל$ מניין שחייב על אין חייב אלא.רי ר?י עקיבה ר?י ?שמעאל אומר.? ד.יום הכיפורים הוא .אחת One objects from the Mishnah; sometimes one objects in support of Rebbi Johanan 70 , sometimes one objects in support of Rebbi Simeon ben Laqish 71 .
72
"A person may eat once and be liable for four purification and
one reparation sacrifices: An impure person who ate suet which was leftover sacrifice on the Day of Atonement 73 . Rebbi Mei'r said, if it was a
8
NEZIOIN BAVA
AMMA CHAPTER THREE
Sabbath and he took it out 7 4 on the Sabbath. They told him, it is not from that category 75 ." When they objected in support of Rebbi Johanan: If he took it out on the Sabbath, there is no putting down 76 . Why did they say, it is not from that category 77 ? When they objected in support of Rebbi Simeon ben Laqish: Why is he not liable if he took it out on the Day of Atonement 7 8 ?
Rebbi Yose ben Rebbi Abun said, Rebbi Mei'r follows
Rebbi Aqiba, as it was stated 79 : From where that if one unintentionally worked on a Day of Atonement which fell on the Sabbath, he is liable for each one separately? The verse says, "it is Sabbath 80 ," "it is the Day of Atonement. 81 " Rebbi Ismael said, he is liable only once 82 . 70
In his dispute with R. Hoshaia;
Note 67. 71
for the unauthorized use of sancta (Lev. 5:15).
It is not known to which state-
74
He put the meat in his mouth in
ment or disagreement this refers. It
one domain, went out and ate it in
seems that one refers to the question
another domain.
whether carrying from one domain to
75
another is forbidden on the Day of
carrying, not eating.
Atonement since it is forbidden on the
76
Sabbath (even though this opinion is
piece of meat disappears without
characterized in the Babli, Keritut 14a,
coming to rest.
as "stupidity").
77
72
Mishnah Keritut
3:4; quoted
This sin is committed
by
If the person ate in walking, the
According to R. Johanan, eating
the piece is putting it down. Since for
partially Sabbat 1:1, 2c 1. 43.
him transporting on the Sabbath is not
73
Three purification offerings are
punishable without bringing the object
due for the inadvertent eating of
being transported to rest, the liability is
sacrificial meat by an impure person
triggered not by carrying outside but
(Lev. 7:20), suet (v. 23), and leftover
by eating. This would be in the same
sacrificial meat (v. 18), a fourth for
category as the other transgressions.
eating on the Day of Atonement (Lev.
78
23:29). A reparation sacrifice is due
transporting on the Day of Atonement?
Why could R. Me'ir not mention
5
HALAKHAH The E text has here an addition:
ואכילה וזנחה. אימר תי?תר בשאכלה.הוציאו[ בשבת והניחי· ולמה אמרו אינו השם . הרי שהוציאו ]ביום הכיפורים יהא פטור. ל א מסתברה ן ל א הוציאו בשבת חייב.היא If he took it out] on the Sabbath and put it down. Why did they say: "it is not from that category"? I would say in explanation that he ate it. Is eating not putting it down? Therefore, it is only reasonable that if he took it out on the Sabbath, he be liable. Then if he took it out [on the Day of Atonement why should he not be liable?
The additional text is between the
2:17 (attributions switched).
brackets, ] [. It seems that the scribe of
80
Lev. 23:3.
L lost the text between הוציאוand
81
Lev. 23:28. In this opinion, R.
שהוציאו. But since the text does not add
Mei'r
anything to the discussion, the addition
purification offerings.
might be a gloss that entered the text.
82
79
Sifra Emor Parasah 9(8); Babli
ment in case of willful transgression,
Hulin 101a (with R. Yose the Galilean
there can be only one sacrifice in case
instead of R. Ismael); Tosephta Keritut
of inadvertent sin.
details
obligation
of
6
Since there is only one punish-
שני קדריו שהיו מהלכיו זה אחר זה ןנךנלןל הראשון ונפל:( משנה הfoi. 3b) זה בא בחביתו וזה בא.ונתקל השני בראשון הראשון חייב ?נזקי השני ?קוךתו נש?רה כדו של זה ?קורתו של זה פטור שלזה ךשות ליילד ולזה ךשות ·לסלד Mishnah 5: Two potters were walking one behind the other. The first stumbled and the second stumbled over the first; the first is liable for the damage done to the second. One came with an amphora, the other came with a beam. If the jug of the one was broken by the other's beam he is not liable since each of them had the right to walk there 83 .
AMMA CHAPTER THREE obstacle which endangered his vessel
NEZIOIN BAVA
owner of the jug had the
.The
duty to keep his distance from any
) (3d line 7הלכה ה :שני קדייו שהיו מהלכיו כולי .דבי יוחנן מגא .כנהו שיתן לראשון שהות כדי עמיז־ה .אמר רבי יוסי? .שיטא לרבי יוחנן ליתן לראשון שהות ?די עמיז־ה .ולא מקזת?ךה ךלא מן השיני ןהלןז מהו ליתן לשיני שהות ?די עמידה .נישמעינה מן הךא .הקדרים המהלכין זה אחר זה .נתקל הראשון תפל ובא סבירו תפל ובא סבירו ןנתקל בו ונפל .הראשון משלם לשיני והשיני לשלישי .ואם מחמת הראשון ?,3לי כו 1£ה ו א משלם על ידי כולן .ןחיי?ין על ניזקי אז־ם ו?טוךין על ניזקי כלים .ואם הזיקו זה את זה כולן פטורין .ממרים שהיו מהלכיו זה אחר זה .תתקל הראשון!־נפל ובא סבירו ןנקנקל בו תפל ובא סבירו ןנןנקל בו תפל .הראשון משלם לשיני וסשיני לשלישי .ואם מסמת הראשון ?,3לי כי £ו
היא
משלם על ידי כולן.
חמורים שהיו מהלכין זה אחר זה .נתקל הראשון תפל ובא חבירו ונתקל בו תפל אפילו מאה כולן סיי?ין .אית תניי תני .כולן ?טורין .אמר ר?י לא. מאן דמר .חיי?ין? .שהר?יצום בעליהן .נפלו אין אונסין לבהמה .ממורים שהיו.מלי אחד מסן ךעות אין רשאין לעבור עליו מהו רשאין לעבור עליו. דךסיו עליי ו^רין .היה אחד ריקן ואחד טעון מעבירין את הריקן מפני הטעון .אחד פרוק ואחד טעון מע?ירין את ספרוק מפני סטעון .היו שניסן ?\עוניו שניסן פרוקין יעשו ?שרה ביניסו שתי עגלות שתי ספינות אחת טעונה ואחת ריקנית מע?ירין ?רוקה מפני הטעונה .שתיסן ?רוקות או טעונות יעשו פשרה ביניסן .הנכנס למךחץ נותן כבוד ליוצא .וסיוצא מבית סכסא נותן כבוד לנכנס. Halakhah 5: "Two potters were walking one behind the other," etc. Rebbi Johanan asked: Does one give time to the first to get up84? Rebbi Yose said, it is obvious for Rebbi Johanan to give time to the first to stand up. But it is reasonable otherwise from the second one onwards85, does
HALAKHAH 5
one give time to the second to stand up? Let us hear from the following: 86
"Potters were walking one behind the other. The first stumbled and fell,
the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. They are liable for damage to humans but not liable for damage to vessels87. But if they (damaged) [warned]88 one another, none are liable. Donkey drivers were walking one behind the other. The first stumbled and fell, the next one stumbled and fell, the next one stumbled and fell. The first one pays to the second, and the second to the third. But if all fell because of the first, he pays for all of them. Donkeys were walking one behind the other. The first stumbled and fell, the next one stumbled and fell: even 100, all are liable." Some Tannaim state, none are liable. Rebbi La said, he who says 'liable', if their owner let them lie down. He who says 'not liable', if they fell, since animals are not responsible for accidents89. "If the feet of a donkey were bad, one is not allowed to step over him. [
]90" What does it mean, 'to
step over him?' They step on his body and pass by91. "If one was free, the other loaded, the loaded one has the right of way before the free one. One unloaded92, the other one loaded, the loaded one has the right of way before the unloaded one. If both were loaded or both unloaded, let them agree between themselves93. Two carriages or two ships, one empty, the other loaded, the loaded one has the right of way before the unloaded one. If both were unloaded or loaded, let them agree between themselves." 94
"The person entering the bath house gives precedence to 95 the person
leaving; the person leaving the toilet gives precedence to the person entering."
8
NEZIOIN BAVA
84
AMMA CHAPTER THREE
Is stumbling alone an indication
87
By the rules of 'pit'. The Babli,
of insufficient attention which makes
31b, denies the definition of 'pit' to the
the stumbled person liable to damages?
first person who caused the mass
Or is the person who notices that he is
collision.
falling down required to alert the
88
Reading of Tosephta and Babli.
persons following him to be careful?
89
The owner of an animal is not
Or is stumbling an accident for which
responsible for accidents caused by it.
he is not responsible; his liability then
The sentence about donkey drivers was
would start only if he does not
inserted only to show the difference
expeditously clear the way for others.
between the drivers and their animals.
Also in the Babli, 31a, R. Johanan is
90
reported to accept the third alternative.
insert: "If it fell, they are permitted to
85
step over it."
If somebody sees an accident in
With the parallels, one has to
the road in front of him, does he have
91
to stop faster to avoid a multiple
not allow for a bypass.
collision?
92
It carries empty packaging.
86
93
In the Babli, Sanhedrin 32b, the
The following text to the end of
If the path is narrow and does
the paragraph, except for some inter-
one who gives up his right of way can
spersed editorial comments, is closely
demand payment from the other party.
related to Tosephta 2:8-10 (partially
94
Derekh Eres Rabba, Chapter 10;
quoted in the Babli 31a); these texts are
Derekh Eres (Mahzor Vitry) Chapter 8,
used to correct a scribal error and fill a
end.
lacuna in the text.
95
Yields the right of way.
. שנו והזיקו מהו. רבי זירא בעי.( זה בא ?חביתו חה בא בקורתו3d line 30) . חמשה שישבו על ספסל אחד ובא אחר וישב בו ונשבר.הדא מן ד ד נישמעינה · י ־
:
·
־
T
s
··
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T
T V
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!
-
"·
ן
IT
v
T
·
T
"י
:
! ואם מחמת כולן נשבר כולן חייבי.הוא משלם על ידי כולן "One came with an amphora, another came with a beam." Rebbi Ze'ira asked: If they changed96 and caused damage, what is the rule? Let us hear from the following:
97
"Five people sat on a couch; another came, sat
HALAKHAH 6
on it, and it broke. He pays for all of them. But if it broke because of all of them98, they are all liable."
96
One of the people suddenly
97
Tosephta 2:9; partially in Babli
changed his speed so that the other
10b.
crashed into him. One might read this
98
paragraph in connection with the next
caused the overload.
They invited the sixth; this
Mishnah.
היה בעל קורה ראשון ובעל וזחבית אסרון מץ?ךה סחבית:( משנה וfoi. 3b) ואם אמר לו לבעל רוחבית עמוד. ואם עמד בעל הקורה חייב.בקורה פטור נשבךה רזחבית בקורה. היה בעל החבית ראשון ובעל הקוךה אחרון.פטור ואם אמר לו לבעל הקורה עמוד חייב. ואם עמד בעל סחבית פטור.סייב. וכן זה בא בנירו וזה בא בפשתנו. τ
!
·
:
τ
ν :
·· :
τ
ד
·· י:
Mishnah 6: If the carrier of the beam was first and the carrier of the amphora last. If the jar broke on the beam, he99 is not liable100; but if the carrier of the beam stopped walking, he is liable, except that he is not liable if he said to the carrier of the amphora: stop!
If the carrier of the
amphora was first and the carrier of the beam last. If the jar broke on the beam, he99 is liable, but if the carrier of the amphora stopped walking, he is not liable, except that he 99 is liable if he 101 said to the carrier of the beam: stop! The same applies if one carries fire and the other flax102. 99
The carrier of the beam.
his head.
100
Nobody using the public domain
101
The carrier of the amphora.
is required to have eyes in the back of
102
And the flax was burned.
9
NEZIOIN BAVA QAMMA CHAPTER THREE
בממלא. לא כן אמר רב. כולי103היה בעל הקורה
:הלבה ו
(3d line 33)
כיין שעמד נעשה ?קרן. אמר.כל־ו־שות הרבים וזי ממלא כל־ו־שות הרבים .זוית • Y
Halakhah 6: "If the carrier of the beam," etc. Did not Rav say: If he filled the entire public domain6•104? (And this filled the entire public domain.)105 One said, since he stopped, he is like a street corner7. 103
Spelling of the Babli and the
behind the one carrying a dangerous
independent Mishnah mss.
load.
104
105
The Mishnah only applies to a
A corrector's addition; probably
narrow path; on a wide road the second
taken unthinkingly from the first
person is required not to walk directly
paragraph of the Chapter.
שנים שהיו מהלכיו בו־שות הרבים אחד רץ ואחד מהלך או:( משנה זfoi. 3b) .שהיו שניסן ךצין והזיקו זה את זה שניהן פטוךין Mishnah 7: Two were walking in the public domain, or one was running and one was walking, or both were running. If they caused .damage one to the other, neither of them is liable105 Since both acted within their rights
1
היה ךץ. יוסי הבבלי אומר. שנים שהיו מהלכיו כולי:( הלבה ז3d line 35) היה ערב שבת ביו סשמושות.בי־שות הרבים וסזיק חייב ששינה המנהג ולמה. הוא יוסי הבבלי הוא יוסי בן יהח־ה הוא יוסי קטנתה. אמרי.פטור נקרא שמו קטו?תה שהיה קטן ססידים Halakhah 7: "Two were walking" etc.
106
"Yose the Babylonian said:
If one ran in the public domain and caused damage, he is liable. Late Friday evening he is not liable107." They said, Yose the Babylonian is
HALAKHAH
Yose ben Jehudah, is Yose the small one 108 . Why is he called Yose the small one? Because he was the last of the pious109. 106
Tosephta 2:11; Babli 32a in the
108
A longer list is in the Babli,
language of the Tosephta.
Pesahim 113b, bottom.
107
109
Anybody exceeding the speed
A different version in Sotah:
limit is liable for any damage. But late
Yerushalmi 9:17, Note 275; Babli 49b;
Friday night everybody is running.
Tosephta 15:5; Yoma 52b.
המבקע בךשות היחיד והזיק בךשות הרבים בו־שות הרבים:( משגה חfoi. 3b) והזיק בו־שות היחיד בךשות היחיד והזיק בךשות היחיד אחר חייב Mishnah 8: If somebody split [wood] in a private domain 110 and caused damage in the public domain, in the public domain111 and caused damage in a private domain, in a private domain and caused damage in .another private domain, he is liable A
legitimate act which requires
intrinsically dangerous.
.precautions to be taken because it is
111
110
An illegitimate act
. אמר רבי יוסי ?ן סנינה. המבקע ברשות היחיד כולי:הלכה ח
(3d line 39)
היה עומד ומבקע עצים בסצירו ןנ?נס פועל לךנביע שכרו ןנןנזה ה?קעת מה. לא פליגי. פטור. והתני רבי חייה. ואם מת אינו גולה.והזיקתו חייב אם בשלא ראהו. בשלא ראהו.חייה רבי · ד · ומה דמר י. בשראהו.דמר רבי יוסי T
T
·,·
:
T
T
V
;
-
ד
T
T V
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כיון שאמר לו היכנס. פטור. והתני רבי חייה.כיון שאמר לו היכנס חייב ·יT
-
T
V
׳
*
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:
T
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כיין שאמר לי הכנס נעשית כחצר. ןאית דבעי מימר.צריך לשמור עצמו השותפין קונין זה מזה בחצר. דמר רבי יוחנן בשם רבי ינאי.השותפין ?ממלא כל־ךשות. לא כן אמר רב.ןחייבין זה ?ניזקי זה וזה בניזקי זה
9
NEZIOIN BAVA
AMMA CHAPTER THREE
מכיון שדרכו להלך בחצר ?מי. אמרי. וזי ממלא כל־ךשות הרבים.הרבים .שהיא ממלא כל־החצר Halakhah 8: "If somebody split [wood] in a private domain," etc. 112
Rebbi Yose ben Hanina said, if he was splitting wood in his courtyard
when a worker entered to claim113 his wages, and a splinter ricocheted and damaged him, he is liable. If he died he does not go into exile114. But did not Rebbi Hiyya state, "he is not liable"? They do not disagree. What Rebbi Yose said, if he had seen him, but what Rebbi Hiyya said, if he had not seen him. If he had not seen him, once he said to him: enter, (should he not be liable? But did not Rebbi Hiyya state, "he is not liable"? Since he told him: enter, he has to take precautions115. Some want to say, since he told him to enter} it becomes like the courtyard of partners, about which Rebbi Johanan said in the name of Rebbi Yannai116: Partners acquire from one another in a courtyard and are mutually liable for damages. But did not Rav say: If he filled the entire public domain6·104? And did this fill the entire public domain? They said, since he 117 walks in the entire courtyard, it is as if he had filled the entire courtyard. 112
The entire paragraph is copied
in civil, not in criminal law. The text
in Makkot 2:4. The text bracketed here
in Makkot adds: "Because it is not as in
is an addition by the corrector,
a forest," referring to Deut. 19:5 which
probably from Makkot, recognizable by
describes the circumstances under
his standard Babli spelling. The same
which the homicide has to dwell in a
topic is discussed in the Babli, 32b/33a.
city of refuge. The Babli, 33a, quotes
113
In Makkot: "To collect". In any
the end of the same verse, describing
case, the person entering did not
how the blade of an ax "finds his
trespass.
neighbor and he dies", to exclude one
114
who walks into the path of danger (cf.
The responsibility of the person
splitting wood in his own backyard is
Si fry Deut. 183).
HALAKHAH 1 115
In Tosephta 6:27 it is stated
shifts to his employer.
explicitly that the worker, who has the
116
Nedarim 5:1, Notes 22-23
right to go and collect his wages, enters
117
The worker, looking for his
on his own responsibility unless invited
employer to collect his wages.
in, at which moment the responsibility
שני שוורים תמים שחבלו זה את זה משלמים במותר חצי:( משנה טfoi. 3b) מועד. אחד תם ואחד מועד.• שניסן מועדיו משלמים במותר נזק שלםPP . תם ?מוןגד משלם במותר סצי נזק.בתם משלם במותר ?זק שלם Mishnah 9: Two tame bulls which injured one another; one pays half for the excess damage118. If both are notorious, one pays in full for the excess damage. One tame and one notorious; the notorious over the tame pays in full for the excess damage; the tame over the notorious pays half for the excess damage.
אדם. וכן שני אנשים שחבלו זה את זה משימים במותר טק שלם:משנה י אדם בתם ותם באדם אדם.במועד ומועד באדם משלמים במותר נזק שלם T T
T
T
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T
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T
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T T
··
T
י
w
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T
;
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T
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רבי עקיבה. תם ןאןם משלם במותר חצי נזק.?תם משלם במותר נזק שלם . אף תם שחבל ?™ם משלם במותר נזק שלם.אומר Mishnah 10: Similarly, two people who injured one another pay in full for the excess damage 119 .
A human and a notorious animal, or a
notorious animal and a human, one pays in full for the excess damage. A human and a tame animal; the human over the tame pays in full for the excess damage; the tame over the human pays half for the excess damage. Rebbi Akiba says, also a tame animal which injured a human pays the excess damage in full120.
9
NEZIOIN BAVA
AMMA CHAPTER THREE
ןה מנא שנגח לשור שוה מאתים ןאין הנבילה יפה כלום. שור ש:משגה יא שור שוה מאתים שנגח לשור שוה מאתים ואין הנבילה יפה.נוטל את השור T T
T
··
:
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י
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:
·
־
T
·; R
־T V
·
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T
V T
"־
אמר.כלום אמר רבי פןאיר על זה נאמר ומכרו את השור החי וחצו את כספו לו רבי יהוךה וכן ןזלכה קיימתה ומכרו את השור הסי וחצו את כספו ולא זה שור שוה מאתים שנגח לשור שוה. ואי זה זה.קיימתה וגם את המת יחצון מאתים והנבילה יפה חכ>שים זוז שזה נוטל רןצי החי וחצי המת וזה נוטל סצי .החי וחצי המת Mishnah 11: A bull worth a mina121 which gored a bull worth 200 and the cadaver is not worth anything; he122 takes the bull. A bull worth 200 which gored a bull worth 200 and the cadaver is not worth anything; Rebbi Meir said, about this case it was said123: "They shall sell the living bull and split the proceeds." Rebbi Jehudah said to him, you upheld "they shall sell the living bull and split the proceeds," but you did not uphold 123
"and also the cadaver they shall split." What is this? That is a bull
worth 200 which gored a bull worth 200 and the cadaver is worth 50 ZMZ124, in which case each owner takes half of the living bull and half from the cadaver125. 118
Since each owner has to pay
humans.
damages to the other, in effect only the
121
100 denars.
owner of the bull causing the greater
122
The owner of the dead bull. It
damage has to pay for the excess
is presumed that the aggressor was
damage his animal did cause, by the
tame and the damage be paid from its
statutory rate of 50% for the tame,
body (Mishnah 1:5).
100% for the notorious.
123
Ex. 21:35.
124
The Babylonian half-seqel, zilz,
119
Since a human
always
is
notorious (2:10).
is identified with the Roman denar.
120
125
He holds that the rules of Ex. 21
do not apply to damages caused to
Tosephta 3:3; Mekhilta
Ismael, Neziqin 12.
dR.
5
HALAKHAH1
שור שוה מנא שנגח לשור שוה. שור שוה מנא כולי:הלכה יא V T
S
־T
V
T
I
V T
T
:
( ( 3 d
V T
line 53
: לפיכן. שאין לו אלא חצי חבלו. נוטל את השור.מנא ה?חישו חמשים זוז שור שוה מנא שנגח.אם מת השור או שהכחיש אין לו אלא אותו השור בלבד ־T V
T
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י
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·
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. חזר האחרון וחבל בו שלשה שלזהב.לשור שוה מאתים הכחישו חמשים זוז T
T J
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שור שוה מאתים שנגח שור שוה.הראשון משלם לשיני חצי דינר זהב V T
- T V
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V T
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שאילו לא עחו היה יפה שממה. השביח וןזרי הוא יפה אךבע מאות.מאתים ה?חיש. אם עד שלא עמד בדין השביח אין לו אלא כשעת נזקו.מאות זוז . כיני מןנניתא. אמר רבי לא.אין לו אלא כשעת עמךתו בבית דין בלבד . אם עד שלא עמד בדין השבים אין לו אלא כשעת נזקו.השביח המזיק .הכחיש אין לו אלא כשעת עמדתו בבית דין Halakhah 11: "A bull worth a mina" etc.
126
"A bull worth a mina
which gored a bull worth a mina; weakened (it) in the amount of 50 ZMZ; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull127. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 ZMZ; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second128. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 ZMZ. If it improved before the trial it is judged as at the time of the damage129. If it was weakened, it is judged as at the time of the trial." Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial130.
NEZIOIN BAVA
9 126
The text of this baraita
AMMA CHAPTER THREE is
50 silver denar. The second damaged
similar to Tosephta 2:5, but the latter is
the first for 3 gold denar = 75 silver
not an edition of the text underlying
denar.
the Yerushalmi.
compensated for is 25 silver denar = 1
127
gold denar. If the bulls were tame, half
This sentence assumes that the
The excess loss to be
first bull be tame. The first bull kills
a gold denar would be due.
the second; the first is weakened by the
129
fight and now is worth only half the
can only claim the diminution of value
value of the bull it killed. The owner
immediately after the attack, which
of the dead bull takes the living one as
certainly is less than the 200 denar
exact payment.
value of the bull at that moment, not
128
One
must
read
with
the
the 400 denar of future loss.
Tosephta: "The second pays half a gold
130
denar to the first."
taken.
The first bull
The owner of the second bull
When expert testimony may be
damaged the second in the amount of
אמר קךא ופןכרו את השוו* החי וחצו את.( מאי טעמא דרבי ?)איר3d line 63) · מיכן שזה מפסיד חצי נזק1 ומה מקיים רבי יהוךה וגם את המת יםצי.כקזפו .וזה מפסיד חצי נזק What is Rebbi Meir's reason? The verse says, living bull and split its proceeds." 123
123
"they shall sell the
H o w does Rebbi Jehudah support
"and also the cadaver they shall split"? From here that each one loses
half the damages 131 . 131
Babli
34a; T o s e p h t a
Mekhilta dR. Ismael Neziqin
3:3;
that half damages for 'horn' are paid
12; cf.
exclusively from the proceeds of the
Halakhah 1:3, end. The verse proves
sale of the attacking animal.
HALAKHAH1
פטור על. יש חייב על מעשה שורו ופטור על מעשה ע*מו:( משנה יבfoi. 3w שורו. שורו שבייש פטור היא שבייש חייב.מעשה שורו וחייב על מעשה עצמו שסימה את עין עבדו והפיל את שנו פטור והיא שסימא את עין ע?דו והפיל שורי שחבל ?אביו ו?אמו חייב והיא שחבל ?אביו ו?אמו.את שנו חייב שורו שסךליק את הגדיש ?שבת חייב והוא שהךליק את הגדיש בשבת.פטור .פטור מפני שנידון ?נפשו Mishnah 12: A person may be liable for the action of his bull but not liable for his own action, not liable for the action of his bull but liable for his own action: If his bull puts to shame, he is not liable;132 but if he put to shame, he is liable. If his bull blinded the eye of his slave or knocked out his tooth, he is not liable; but if he himself blinded the eye of his slave or knocked out his tooth, he is liable133. If his bull injured his father or his mother, he is liable134; but if he himself injured his father or his mother, he is not liable135. If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable since he will be tried for a capital crime135.
זה אומר שוךך הזיק וזה. שור שהיה רוךף אחר שור אחר והוזק:משגה יג אומר ל א כי אלא בסלע לקה המוציא מחבירו עליו הראייה. R
R
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Mishnah 13: If a bull was pursuing another bull which was damaged. This one says, your bull did the damage, but the other one says, it was hurt by a rock; the burden of proof is on the claimant136.
היי שנים רודפים אחר אחד זה אומר שוו־ך הזיק וזה אומר:משגה יד ואם היו שניסו של איש אחד שניסן חייבין.שוךד הזיק שניסן פטוךין Mishnah 14: If two [bulls] were pursuing another [bull]; each of them says: your bull did the damage; neither of them is liable. But if they belonged to one owner, he is liable for both of them.
98
NEZIOIN BAVA QAMMA CHAPTER THREE
היה אחד גדיל ואחד קטון הניזק אומר הגדול הזיק והמזיק:משנה טו אחד תם ואחד מועד הניזק אומר מועד הזיק.אומר לא כי אלא הקטן הזיק · המוציא מסבירו עליו הו־אייה.והמזיק אומר לא כי אלא תם הזיק Mishnah 15: If one was large, the other small. The person sustaining the damage says that the large one did the damage137 but the person causing the damage says that the small one did the damage, the burden of proof is on the claimant.
היו הניזקיו שנים אחד גדיל ואחד קטון והמזיקים שנים אחד:משנה יו הניזק אומר הגדול הזיק את הגדול וקטן את הקטן והמזיק.?דיל ואחד קטן אחד תם ואחד מ»גד.אומר לא כי אלא קטון את הגדול וגדול את הקטן הניזק אומר מהגד הזיק את הגדיל ותם את הקטן והמזיק אומר לא כי אלא ·המוציא מסבירו עליו הו־איה
.תם את הגדול ומועד את הקטן
Mishnah 16: If two were damaged, one large and one small, and the [bulls] doing the damage were two, one large and one small. The person sustaining the damage says that the large one damaged the large one 137 and the small one the small; but the person causing the damage says that the small one did damage the large one and the large one the small. [Or] one tame and one notorious, the person sustaining the damage says that the notorious one damaged the large one 138 and the tame one the small; but the person causing the damage says that the tame one did damage the large one and the notorious one the small. The burden of proof is on the claimant. 132
An animal cannot insult a
134
human; cf. Chapter 1, Note 17.
person.
133
135
The rules of Ex. 21:26-27 decree
As for injury to any third
Since he committed a capital
only that a slave gain his freedom if he
crime (Ex. 21:15) and nobody has to
is mistreated by his owner personally.
pay if he is tried for his life (Terumot
HALAKHAH 1 7:1, Notes 3-73; Ketubot 3:1).
the value of the attacking animal (Note
136
131, Mishnah 1:5), the person suffering
Without proof that stands up in
court he cannot collect any damages.
the loss is interested in raising that
137
limit.
Since for claims of damages
caused by a 'tame' animal the amount
138
which can be recovered is limited by
loss without limitation.
In order to recover his entire
כל־המקלקלין. בן ?ז־ייא אמר. שני שעריו תמים כולי:הלכה ט
(3d line 49)
אמר רבי יוחנן ?מעביר אינו חייב.פטירין חיץ מן המבעיר והעושה חבורה . שורו. והתנינן. והעושה חבוךה עד שיהא צריך לדם.עד שיהא צריך לאפר .שורו צריך את האפר 139
Halakhah 9 : not liable
141
"Two tame bulls," etc.
140
Ben Pedaia said: Spoilers are
except for one making a fire and one causing a wound.
Rebbi Johanan said, one making a fire only if he needs the ashes; one causing a wound only if he needs the blood 142 . But did we not state: "His bull"143? His bull needs ashes 144 . 139
The ms. has the text placed
introductory paragraph to the laws of
correctly after Halakhah 11 but with a
the Sabbath (Ex. 16:29) only leaving
wrong header, "Halakhah 9". In the
the camp was forbidden. In the Ten
edilio princeps, the paragraph was then
Commandments (Ex. 20:10), "all work"
wrongly inserted after Halakhah 8; it
is forbidden without a definition of
refers to Mishnah 12.
what constitutes "work". The missing
140
The parallels are Sabbat 2:2 (5a
definition is deduced from Ex. 35.
1. 31), Erubin 10:12 (26c 1. 47), Pesahim
That Chapter starts with a repetition of
6:1 (33b 1. 34); Babli Bava qamma 34b,
the Sabbath prohibitions and then
Sabbat 106a, Besah 12b, Yebamot 16b,
proceeds with the instructions for the
Sanhedrin 62b.
building of the Tabernacle.
141
"Liable" and "not liable" here
concludes that the work necessary for
mean "guilty" and "not guilty" under the
building the Tabernacle is the work
laws of the Sabbath.
forbidden on the Sabbath (Mekhilta dR.
In the first
One
NEZIOIN BAVA
CHAPTER THREE
Ismael, Wayyaqhel). Then in v. 33 the
142
work of Besalel and Aholiab, the
work without positive effects is not
builders of the Tabernacle, is defined
punishable.
as " מלכת מחשבתthinking work".
The
143
In the Mishnah here.
which c o n s t i t u t e s a
144
As the Babli explains, 35a, an
only work
Without exception, destructive
punishable desecration of the Sabbath
intelligent bull which has a wound on
is intentional constructive work.
its back sets a fire because it needs the
Therefore, any purely destructive work
ashes to wallow in them to ease its
is not punishable.
pain.
הדין. רבי יודן בעי. יש חייב על מעשה שורו כולי:הלבה יג
(3d line 66)
נישמעינה מהלא· שנים שזרקו שתי ארורות ןשיברי שתי.עמלת בית דין מהו וזה אומר שליין. שליין שבךתי.ה אומר$ .כדים אחת של?ין ואס ת שלשמן . אומרm
אחת ריקנית ואחת מליאה.שם־תי· שניסו משלמיו שלללן
. ריקנית שבו־תי· שניסן משימין את הריקנית. חה אומר.ריקנית שבו־תי שניסן. אתה שבךתה. וזה אומר. אתה שבךתה. יזה אומר.שברו חבית אחת .?טוריו Halakhah 12:
"A person may be liable for the action of his bull," etc.
Rebbi Yudan asked: How is the court trial 145 ?
Let us hear from the
following: "Two persons threw two pebbles and broke two jugs, one full of wine and one full of oil. Each of them said, I broke the one full of wine. Both of them pay for the wine. One empty and one full; each of them said, I broke the empty one. Both of them pay for the empty one. If they broke one amphora. Each of them said, you broke it. Neither of them is liable. 145
This really is a continuation of
is on the claimant", even if the
examples to Mishnaiot 13-16 applying
resulting judgment be logically incon-
the principle that "the burden of proof
sistent.
שור שנגח ארבעה וחמשה פרק רביעי
שור שנגח אךבעה וממשה שווריו זה אחר זה ישלם לאחרון:( משנה אfoi. 4a) אם יש בו מותר יחזיר לשלפניו ואם יש בו מותר יחזיר לשלפני פניו.שבהן •
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״: • ׳. • !
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ד
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:
ד
R
:
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:
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ןה מאתים. רבי שמעון אומר שור ש.האחרון אחרון נשכר דורי רבי מאיר .מאתים ואין הנבילה שוה כלום זה נוטל מנה וזה נוטל מנה י- שוה ד ·.שנגח שור ד׳ ־T •
:
··
V :
T
:
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V
T T
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:
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י
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:
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ה
חזר ונגח לשור אחר של מאתים האמרון נוטל מנה ושלפניו זה נוטל ממשים חזר ונגח שור שוה מאתים האחרון נוטל מנא ושלפניו.וזה נוטל חמשים T T
:
V
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:
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י
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ממשים זוז ושנים הראשונים דינרי זהב Mishnah 1: A bull which gored four or five bulls, one after the other1, should pay for the last of them2. If there is anything left, it should revert to the penultimate. If then there is anything left, it should revert to the one before the penultimate. The later one is always advantaged, the words of Rebbi Me'i'r. Rebbi Simeon3 says, if a bull worth 200 gored a bull worth 200 and the carcass is not worth anything, each one takes a mina. If then it gored another bull worth 200, the last one takes 100 and the preceding each take 50. If then it gored another bull worth 200, the last one takes 100, the preceding one takes 50 zuz4, and the two first ones each a gold denar5. 1
A tame bull went on a goring
rules of the tame bull; i. e., the bull has
spree before it could be declared
to be sold and from the proceeds half
notorious in court. The damage which
the damages have to be paid,
it caused has to be liquidated by the
2
According to R. Meir, a bull
NEZIOIN BAVA
AMMA CHAPTER
R
which gored becomes the property of
and the owner of the victim become
its victim's owner. The original owner
co-owners of the attacking bull. The
has a claim to the excess of the sale
last owner takes a/2; the owner of the
price over the claim for restitution.
penultimate victim then is a 50% owner
Assuming that the bull was worth a;
of the remaining a/2, and so on. In this
it gored n bulls, worth a!, aj, • • . ,an-
way, the owner of the y'-th bull gored
The owner of the last bull claims a2/״
gets fl/21׳1־;־1 ;־the owner of the
from the owner of the bull gored as the
attacking bull is left with the same
penultimate. If a - an!2 > o, the owner
amount as the one given to the owner
of that bull satisfies himself up to the
of the first victim, a/2״.
amount a2/!.״. If a - an/2 - an.7/2 > 0,
If the values of the bulls are
the preceding owner can satisfy
distinct, the last owner takes a2/״, the
himself up to an.2/2, and so on until all
one before him
of the proceeds a are used up.
In
min(a2/!_״, a/2-a4/)״
practically all cases, the owner of the
and so on.
attacking bull ends up with nothing.
4
Silver denars.
3
5
25 silver denars.
He holds that the original owner
. אמר רבי ינאי.ארבעה וממשה שעריו כולי
שור:( הלבה א4a line
45)
אינו שלך. שלך הוא ונניהו לו. מה נ?שך.בא עליו רבי מאיר משני ?דדיו . ולא כן אמר רבי לעזר שמירת מקיו כשמירת ק?יין.קנניהו לי שאגבנו . ומסרו לו למקיו ואינו אלא משכון בידו.אמר לו רבי יוךן Halakhah 1:
"A bull which gored four or five bulls," etc.
6
Rebbi
7
Yannai said, Rebbi Mei'r attacks him from two sides: As you take it, if it is yours8, give it to me. If it is not yours 9 , hand it over to me that I may satisfy my claim. But did not Rebbi Eleazar say, the guarding of damages parallels the guarding of acquisitions10?
11
Rebbi Jehudah told him, it was
delivered to him for his damages but it remains a pledge 12 . 6
The basic explanation of this
paragraph is given by Nachmanides,
Milhamot Hashem, to Mishnah 4:1. 7
The arguments given to the
HALAKHAH 1 owner of the bull gored last against the
liable for the damages done by an
owner of the bull gored as the penulti-
animal not in his actual possession.
mate.
11
In the Babli, 26b, this is labelled
8
As explained in Note 2.
as R. Aqiba's opinion.
9
But you are part owner as
12
Since he becomes owner for
claimed by R. Simeon.
monetary gain, he is obligated for
10
The property rights given by the
damages as if he were a paid trustee.
Torah to the owner of the dead bull is
The second argument attributed to R.
one of ownership, not possession (cf.
Meir really is valid only if the
Qiddusin 1, Note 352). Therefore, the
penultimate owner actually
potential owner of the bull cannot be
possession of the offending bull.
על דעתיה ךךבי. רבי יוחנן אמי· סקדש ביניהון.ומה ביניהון
took
(4a line 49)
. הוקיר. שניסן מקדישין אותו. על דעתיה דרבי מאיר. מקדיש הראשון.יוךה . הוקרה לשיני. על דעתיה דרבי מאיר. הוקךה לראשון.על דעתיה דרבי יוךה . על דעתיה דרבי מאיר. השכר לראשון. על ז־עתיה דרבי יהודה.עשה שכר על דעתיה. השביח לראשון. על דע^יי׳ דרבי יוזץ. השבים.סשכר לשניסן .דרבי מאיר· סשבים לשניסן What is between them? Rebbi Johanan said, dedication is between them. In Rebbi Jehudah's opinion, the first [owner]13 may dedicate14. In Rebbi Meir's opinion, [only] both together may dedicate it15. If it went up in price. In Rebbi Jehudah's opinion, it increased for the first. In Rebbi Meir's opinion, it increased for the second. If it was rented out, in Rebbi Jehudah's opinion, the rent belongs to the first. In Rebbi Meir's opinion, [the rent] belongs to both of them. If it improved16, in Rebbi Jehudah's opinion, the improvement belongs to the first. In Rebbi Meir's opinion, the improvement belongs to both of them.
NEZIOIN BAVA
13 In this paragraph, one assumes that the bull gored only once. The first owner is the original one; the second is the the owner of the dead bull. 14 The second owner is co-owner, but as long as he did not actually take possession of the bull, the first can pay him off as mortgage-holder and be both owner and in possession. Therefore, only he may dedicate since
CHAPTER
R
nobody can dedicate what is not in his possession (cf. Ketubot 5:5, Notes 105106; Tosephta 5:1; Babli 33b). 15 While the bull is still in the possession of the first, ownership belongs to the second. They can only act together. The same reasoning applies to the following examples. 16 Cf. Chapter 3, Note 130.
. רבי יוךה ורבי שמעון שניךןן אמרו דבר אחד.( אמר רבי יוחנן4a line 53) . קנה אלא שרבי יוז־ן אומר. כן רבי שמעון אמר. קנה.כמה ךר?י יודה אמר . ל א קנה אלא למת בלבד. ורבי שמעון אומר.קנה לחי קנה למת Rebbi Johanan said, Rebbi Jehudah and Rebbi Simeon stated the same. Just as Rebbi Jehudah said, he acquired, so Rebbi Simeon said, he acquired17, only that Rebbi Jehudah says, he acquired the living and the dead18; but Rebbi Simeon says he only acquired the (dead)19.
17 The owner of the injured animal becomes part owner with the owner of the attacker. 18 Chapter 3, Note 135; Tosephta 3:3. The owner of the attacker also becomes part owner of the carcass.
19 This certainly should read: the living. R. Simeon only discusses the case that the carcass be without value; this skirts the issue of ownership of an injured animal.
הותירו או פסתו כך הן. וכן שלישה שהטילו לכיס.( תמו תנינן4a line 55) דיכול מימר ליה. נראין ךברים ?שנטלי מרגלית. אמר רבי בון.חולקין אבל דבר שדרכו לחלק מביאין.אילילי עשמזי דינריי לא הויתה מז?ין ?לון . דיכיל מימר ליה. אמר ר?י לעזר ואפילו דבר שדרכו לחלק.לאמצע ןחולקין
HALAKHAH 1
5
אנא ?ך?מטיא דידי קליל.את פך?מטןא דיךך סגין ןאףנ מנעא מן??תא . עד כדיו ?שהייתה פרגמטייו נתונה כאן.:ואנא ןזפך ומתהפך בדידי ומטי בן עד דאת קליק לרומי אנא. דיכיל מימר ליה.היתה פרגמטייו ?תונה ?רומי .הפך ומתהפך ?דידי הכא ומטי בך 20
There, we have stated: "Similarly, if three who invested together lost
or gained they would split in this manner."
Rebbi Abun said, the
statement looks reasonable if they bought a precious stone because he can say to him, without my ten denars you could not have bought anything. But anything that usually is split {smaller units that can be bought with less capital} one adds together and splits {proportionally to the capital invested}. Rebbi Eleazar says, even things that usually are split [are divided evenly], because he can say to him, you have a lot of merchandise and you have difficulty selling it. I have little merchandise and turn it over rapidly and make as much as you do. So far if his merchandise was here. What if his merchandise was in Rome? He can say to him, by the time you went to Rome, I turn mine over rapidly here and make as much as you do.
20 Mishnah Ketubot 10:4. The text and its relation to the corresponding
one in Ketubot 10:4 is explained there in Notes 73-75.
4) ?אילו.תני· שלשה שהטילו לכיס ונגנבו כך הן חילקיו והתניa une 66) סלעים גסות הן. אמר ר?י שמי.אבנים ןנ??בי מסצה לזה ימסצה לזה אבל אבנים דקות הן ולית ידע אי מן הדין.ואיפשר ל?לול לצאת לדי כולן מה חמית ?גניבה.ונסב אי מן הדין ?סב מספק כל־אחד נוטל לפי כיסו . אמר ר?י יוסי ביר?י בון.מימר אנו קילמיו אי אינן קיימיו אלא ?משתייר הגע עצמך. נמצאת מידת הדין ליקה. ?גניבה אנו קיימין.ואפילו תימר.
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נ??בו חמשין אישתבח ךרודין.ולדין מאה ורוכ>שין
R סמשין
דןזוה לדיו
.דסמשיתא ךלא מ?סיד ?לום It was stated:
21
Three who invested together and suffered theft, absorb
[the loss] in the same way22. But was it not stated: If those [precious] stones were stolen, half for each one 23 . tetradrachmas are large
24
Rebbi Shammai said,
and it is possible to subdivide exactly but stones
are easy24 and it is impossible to know which part in it belongs to whom. Because of the doubt, each one takes proportional to his investment. What did you see to say that we deal with theft, maybe one deals only with what is left25? Rebbi Yose ben Rebbi Abun said, even if you say that we deal with theft, would not equity be hurt? Think of it, if one invested 50 and the other 150. If 50 was stolen, would not the one with 50 not lose anything26?
21 Tosephta Ketubot 10:4. 22 The distribution algorithm described in Ketubot 10:4 (Note 62). 23 Each of the investors absorbs the same amount of loss. 24 Probably one should interchange the positions of "large" and "easy". Money can be divided easily and exactly; precious stones are a one or nothing affair as noted in the preceding paragraph. 25 Which is money and therefore easily distributed.
26 This is difficult to understand. There are 150 left and the sum total of the claims is 200. By the method of Mishnah Ketubot 10:4, the first 50 are claimed by both investors, the remaining 100 only by the second. Therefore, the first gets 25, the second 125; each one loses 25. If the loss were distributed proportional to the investment, the first investor would take 37.5, the second 113.5. It is a matter of opinion which method be more equitable.
HALAKHAH
ושנים. האחרון נוטל מנה ושלפניו ממשים זוז.תפע תנינן
10 (4a line 75)
אפנר רבי. וכן לשכר.הראשונים דינרי זהב רבי שמואל בשם רבי זעירא קשייתה קומי. אמר רבי מני. רזדא דרבי זיךא ?ליגא על דרבי לעזר.יוסי לא מודה רבי לעזר שאם התנו ביניהן שזה נוטל לפי כיסו. אמר לי.רבי יוךן אמר. חזר ואמךה קומי רבי יוסי.וזה נוטל לפי כיסי· שוורים כמותניו הן . רבי זעירא אמר. סתמו חולקין בשווז. רבי לעזר אמר. בפירוש ?למי.ליה .סתמו זה נוטל לפי כיסו וזה נוטל לפי כיסו 27
There, we have stated: "If [the ox] gored an ox worth 200, the last
one takes 100, the one before him 50, and the two first ones each a gold denar." Rebbi Samuel in the name of Rebbi Ze'ira: The same holds for earnings. Rebbi Yose said, the statement of Rebbi Ze'ira disagrees with Rebbi Eleazar. Rebbi Mani said, I asked this before Rebbi Yudan. He said to me: does Rebbi Eleazar not agree if they contracted between themselves that each can take according to his contribution? Oxen are as if contracted. He turned around and said this before Rebbi Yose, who answered him, they disagree explicitly: Rebbi Eleazar said, if nothing was said, they split evenly; Rebbi Ze'ira said, if nothing was said, each takes according to his contribution. 27
Cf. Ketubot 10:4, Notes 76-79.
מהגד. שור שהוא מועד למינו ןאינו מועד לשאינו מינו:^( משנה ב1.43) את שהוא.גד לגדולים/ מהגד לקטנים ואינו מו.לאדם ואינו מועד ל?המה אמרו לפני רבי.זק שלם ואת שאייי מ ו ע ד לי משלם מצי נזק3 מ יע ד לי משלם אמר להם בשבתות.יהודה הרי שהיה מועד בשבתות ואין מועד בימות החול
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אימתי הוא תם משיסזור בו.משלם נזק שלם ובימות החול משלם וחצי נזק .של שת ימי שבתות Mishnah 2: A bull which is notorious for its kind but not notorious for other species, notorious for humans but not notorious for animals, notorious for small ones but not notorious for large ones, pays full damages for what it is notorious for, but half damages for what it is not notorious for. They asked before Rebbi Jehudah: If it was notorious on the Sabbath but not on weekdays? He answered, it pays full damages on Sabbaths but half damages on weekdays. When does it revert to be tame? If it changed its ways for three Sabbath days28.
28
Following R. Jehuda's opinion in Mishnah 2:6.
4) מכמן שהרג אךם אחד אינו. שור שהוא מועד למינו כולי: ה ל ב ה גb line 6) ?שרדף שלשה. רבי יוסי בן סנינה אמר. בשה_רג שלשה גוים.רב אמר. .מועד רדיפות ויזו משעריו ש?ש ברדיפתו נגיחה. Halakhah 2 "A bull which is notorious for its kind," etc. After it killed one human, is it not notorious 29 ?
Rav said, if it killed three
Gentiles30. Rebbi Yose ben Hanina said, if it pursued three times and it was estimated that every pursuit was for goring31.
29 Any animal which killed "a man or a woman" has to be killed (Ex. 21:28). How can such an animal ever become notorious after three times if it is killed after the first time? 30 Who are not subsumed under
the appellation "man or woman". Babli 41a, in the name of Rav Sheshet. 31 For endangering humans, an animal may become notorious for trying three times.
10
HALAKHAH
בשלישי. בשיני ונגח כלבים.( שאים יצא ביום ראשון ונגח שוורים4a line 9) יצא ביום
. על ידי ג מעין לג ימים מהי ש^שה שור מועד.ונגח חזירים
ייבא כפלוגתא דרב. בשלישי יצא ונגח וכולי. בשיני לא יצא.ראשון ונגח -
;
T :
ד
־r :
T •
·
·
:
־
TY
. . .
-
_
T
.
ן
ביום ראשון. נידה שבךקה ע*מה. ךאיןנפלגון.אדא בר אחווא וך_רב הונא רב אדא. . בשלישי בךקה ומצתה טמא. בשיני לא בךקה.בךקה ומצתה טמא אמר. נדה ספק. רב הונא בשם רב אמר. נידה וודאי.בר אחווא ?שם רב . אישתאלת לרב ואמר. תמו הוינא ?רישא ובסיפה ובאמצעיתה.רב הונא ורב אז־א בר אחייא. ספק. חזר ומר. וודאי. אישתאלת לרב ואמר.ספק . וודאי.לא הוה תמן אלא כך מר 32
If it was let out the first day and gored bulls, the second it gored dogs,
the third it gored pigs: would it be declared a notorious bull for three different kinds on three days? If it was let out the first day and gored, the second day it was not let out, the third day it was let out and gored, we come to the disagreement between Rav Ada bar Ahawa and Rav Huna, who disagreed: A menstruating woman checked herself the first day and found herself impure. The second day she did not check. On the third day she checked and found herself impure. Rav Ada bar Ahawa said in the name of Rav: she certainly is niddah. Rav Huna said in the name of Rav: it is doubtful whether she is niddah. Rav Huna said, I was there at the beginning, I was there at the end, and I was there in the middle when Rav was asked, and he said, it is doubtful. Rav was asked and he said, it is certain; then he reversed himself and said, it is doubtful. Rav Ada bar Ahawa was only there when he said, it is certain.
וזלכה ?רבי מאיר בתמה וכרבי יודה בהוועדאה.רב ?רמיה ?שם רב אמר Rav Jeremiah said in the name of Rav: Practice follows Rebbi Meir for the tame animal and Rebbi Jehudah for testimony.
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CHAPTER
32
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90-96.
?)כיון דו חמי לון. מאי טעמא ךךבי יודה.לזוינן ס?רין מימר
(4b line 20)
.לבישין ?קיין עוד היא משפה דעתיה We wanted to ask: what is the reason of Rebbi Jehudah33? Because it sees us dressed34 cleanly, it changes its behavior. 33
He accepts that a bull may be
for " מנין נקןייןclean garments". Quoted
notorious only for the Sabbath. Is it
in Hebrew translation by Tosaphot 37a
reasonable to expect animals to change
s.v. ;הריexplaining that the bull does
their behavior according to a human
not recognize its master and attendants
calendar?
wearing Sabbath clothing.
34
E reads מניין נקיץ, a misspelling
ל ש ך א ל שנגח שור ש ל מקדש ושל הקדש שנגח לשור
של
שור:( משגה גfoi. 4a)
.שלישךאל פטי ר שנאמר שור רעהו ול א שור הקדש Mishnah 3: The bull of an Israel which gored a bull of Temple property or the bull of Temple property which gored a bull of an Israel are not liable since it was said "his neighbors bull"35, not a bull of Temple property.
שור של לשךאל שנגח לשור של נכרי פטור ושלנל נכרי שנגח:משנה ד .לשור של ישראל בין תם בין מועד משלם נזק שלם Mishnah 4: The bull of an Israel which gored a bull of a non-Jew is not liable; the bull of a non-Jew which gored a bull of an Israel pays full damages, whether tame or notorious. 35
Ex. 21:35.
HALAKHAH
ראה. רב אמר. שור שלישראל שנגח לשור שלנכרי כולי:( הלכה ד R
R
-
R
-
• : R -
V
:
- T V
··
T
:
· -
V
( 4 b
line 22
הופיע מהר פך! והופיע פנים. חןקיה אמר. התיר ממונם שלגוים.ויתר גוים רבי אבהו. היריד! מנכסיהן. רבי יוסי בן מנינה אמר.כנגד אומות העולם לא על הז־א אימאמרת אלא. אמר רבי לא. כדיניסן.בשם רבי יוחנן אמר אף על פי. שור שלגוי שנגח שור שלגוי אחר סבירו.בהךא ךתני רבי חייה על הךא.שקיבל עליו לדון כדיני ישךאל בין תם בין מועד משלם נזק שלם . כדיניהן. רבי אבהו בשם רבי יוחנן אמר.איתאמרת Halakhah 4: "The bull of an Israel which gored a bull of a non-Jew," etc. Rav said, "He saw and permitted Gentiles36," He permitted the Gentiles' money37. Hizqiah said, "He appeared from Mont Paran38," He appeared in front of the Gentiles; Rebbi Yose ben Hanina said, He made them poor39. Rebbi Abbahu in the name of Rebbi Johanan said, following their laws40. Rebbi La said, this was not said referring to this topic, but to what Rebbi Hiyya stated41: If a Gentile's bull gored another Gentile's bull, even though they accepted to be judged by the laws of Israel, he is liable for full damages whether tame or notorious. On that it was said that Rebbi Abbahu said in the name of Rebbi Johanan, following their laws. 36
Hab. 3:6. The usual translation
interpreted as a list of those to whom
is: "He saw and made peoples jump" (by
the Torah was offered first but who
an earthquake).
declined, and only Israel did accept
37
(Babli Avodah zarah 2b; Sifry
In the Babli, 38a, a statement of
Deut.
R. Abbahu, applies to those Gentiles
343; Pesiqta dR. Cahana Berakhah, ed.
who violate the Noahide command-
Buber 199b; Tanhuma
ments. Cf. Lev. rabba 13(2); Tanhuma
(Buber 3); Pseudo-Jonathan Deut. 32:2);
Buber Semini 10; Deut. rabba Eqeb 1
Midrash Tannaim Deut. 32:2.
(some mss.).
39
Berakhah
4
This statement possibly is
Deut. 33.2. The list of peoples
fragmentary; cf. the formulations in the
living around Sinai is traditionally
sources indicated in the preceding two
38
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Notes. 40
R
Gentiles is illegitimate (Sifry Deut. 16; It is stressed in Ex. 21:1 that the
Mekhilta
dR. Ismael
Neziqin
laws of that Chapter is before ihem\ it
Gentile law does not
applies only to intra-Israelite lawsuits.
payment for half the damages.
An application to suits involving
41
1).
recognize
Tosephta 4:2.
מעשה ששילח המלכות שני איסרטיוטות ללמוד תורה מרבן
(4b line 29)
.גמליאל· ולמדי ממנו מקי־א משנה תלמוד הלבות ואגדות י? ס יר אמרו לו בת
.כל־תורתכם נאה ומשובחת חוץ משני ךברים הללו שאועם אומרים
בת ישראל לא.ישראל לא ךניילד לנכרית אבל נכרית מיילךת לבת ישראל גזילו
.תניק ןנה שלנכרית אבל נ?רית מנילןה לבת ישךאל ברשותה
באותה שעה גזר רבן גמליאל על גזילות.שלישראל אסור ושלנכרי מותר !״.
.
.
.
.
.
.
ן
T
-
_
T
* ד ד
T
:
T
· :
T -
V
T
··
T
:
·
:
V
שור שלישראל שנגח לשור שלנכרי פטור.נכרי שיהא אסור מפני חילול השם מטון לסולמיה ךצור
P אפילו. בדבר מיה אין אנו מודעיו למלכות.כולי .עד ךש?חון כולו
42
It happened that the [Roman] government sent two officials to study
Torah with Rabban Gamliel. They learned from him Bible, Mishnah, Talmud, practice, and homilies. At the end, they told him: All of your teachings are beautiful and commendable except two things which you say: "A Jewish woman shall not act as midwife to a Gentile, but a Gentile woman may act as midwife for a Jewish woman; a Jewish woman shall not nurse the child of a Gentile, but a Gentile woman may nurse for a Jewish woman with her consent; what was robbed from a Jew is forbidden but from a Gentile it is permitted43." At that moment did Rabban Gamliel decide that what was robbed from a Gentile be forbidden because of desecration of the Name. "The bull of an Israel which gored a bull of a non-Jew is not liable," etc.
But we shall not inform the
government of this. Nevertheless, by the time they reached the Tyrian ladder they had forgotten everything.
HALAKHAH 42
Babli 38a; Sifry
Deut. 344;
In Midrash
Haggadol:
"what was
Midrash Tanna'im (Midrash Haggadol
robbed from a Jew is forbidden but
Deut. 32:2).
what was lost by a Gentile is per-
43
mitted." The entire sentence is missing
In this version, a Jew could be a
fence for goods stolen from a Gentile.
in the Babli.
שור. שור של פיקח שנגח שור של חרש שוטה וקטן חייב:( משנה הfoi. 4a) שור של חרש שוטה וקטן.של חרש שוטה וקטן שנגח לשור של פיקח פטור נמפקה.שנגחו מעמידין לסו אפי?\רופוס וניעידין בסן בפני אפי?\רופוס רבי יוסי.סחרש נשתפה סשו?\ה והגדיל הקטן חזר לתמותו דברי רבי מאיר שור הא^טדין אינו חייב מיתה שנאמר כי יגח ולא.אומר סרי הוא בחזקתו .שיגיחוהו אחרים Mishnah 5: If a bull of a sane person gored the bull of a deaf-mute, insane, or underaged person, he is liable. If a bull of a deaf-mute, insane, or underaged person gored the bull of a sane person, he is not liable44. If a bull of a deaf-mute, insane, or underaged person gored, one45 appoints a guardian for them and receives testimony about them46 in the presence of the guardian47. If the deaf-mute became hearing, the insane normal, the underaged of age, it returns to be tame, the words of Rebbi Me'ir48; Rebbi Yose said, it remains in its prior state. A bull of the stadion49 is not to be killed since it is said: "if it gores," not that others train it to gore. 44
Since these persons cannot
declared notorious. Once the animal is
appear in court, they cannot be sued.
declared notorious, the guardian will
45
have to pay damages from the estate of
In the Mishnah in the Babli:
"The court".
his wards.
46
47
About the animal, to have it
Since testimony in general may
NEZIOIN BAVA
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not be taken in the absence of the
rious" is not a property of the animal
parties. In the case of the goring bull,
but a qualification of the legal status of
it is stated in Ex. 21:29 that testimony
its owner.
must be "in presence of the owner'
person in law, his status would have to
(Midrash Haggadol ad loc.).
be determined anew.
48
49
He holds that "tame" or "noto-
If the owner became a
Trained for bullfights.
שור שלחרש שור. כיני מךנניתא. שור שלפיקח כולי:הלבה ה
(4b line 39)
.שלשו?\ה שור שלקטן Halakhah 5: "If a bull of a sane person," etc. So is the Mishnah50: The .bull of a deaf-mute, the bull of an insane, the bull of an underaged .The
Mishnah should not be read
dumb insane person from liability
as freeing only the underaged deaf-
שור חרש שוטה וקטן שנגחו מעמידיו לסן אפיטרופוס.( והא תנינן4b line 40) עד ?דין ?שהועדו לפני המגלים ומסרום.ומעידין לסן ב?ני אפיק\רופין ניש?ןעינה מן. הועדו לפני אפי?\רופין ומסרום למגלים מהו.לאפיק\רופין גד ה?עלים משלמיו חצי נזק וסשואל/הלא· שאלו בחזקת שהוא תם ונמצא מו סדי הוא. אמר רבי אלעזי· דרבי יוסי היא· דרבי יוסי אמר.רוצי נזק ואין.?חזקתו ואיו ?ר?י יוסי ?שלם את סכל· ?ששאלו ?חזקת שהוא תם בששאלו ?חזקת שהוא תם לא ?שלם ?לום ?יודע בו שהוא נגחו סמית .?פני השואל ומסרו למגלים עד שלא נ?מר דינו פטור משנ?מר דינו חייב .ר?י יעקב אמי· אף משנגמר דינו עד שלא נק\קל פטור Did we not state: "If a bull of a deaf-mute, insane, or underaged person gored, one appoints a guardian for them and receives testimony about them in the presence of the guardian"51? So far if testimony was taken in the presence of the owner and he delivered to the guardian. If testimony was taken in the presence of the guardian and he delivered to the
11
HALAKHAH owner 52 ? Let us hear from the following:
53
"If somebody borrowed it
with the understanding that it was tame but it turned out to be notorious, the owner pays half of the damages and the borrower pays half of the damages 54 ."
Rebbi Eleazar said, this is Rebbi Yose's, since Rebbi Yose
said, it remains in its prior state. But if this is Rebbi Yose's, he 5 5 should pay in full. If he borrowed it with the understanding that it was tame 5 6 . But if he borrowed it with the understanding that it was tame, he should not have to pay anything. If he knew that it was apt to gore 57 . It was stated 58 : "If it killed while at the borrower's, who handed it back to the owners, before judgment was rendered he is not liable 5 9 , after judgment was rendered 6 0 he is liable.
Rebbi Jacob said, even after
judgment was rendered but before it was stoned, he is not liable61." 51
The Mishnah seems self-contra-
dangerous animals (Midrash Haggadol
dictory. Either incompetent persons
Ex. 21:36).
are not liable or they have to be
52
represented by guardians whose duty it
sense. One may adopt the emendation
will be to indemnify the victims of the
of Pene Moshe and switch the objects:
animals of the incompetent.
"So far if testimony was taken in the
The
This text seems to be devoid of
question is also asked in the Babli, 39a.
presence of the guardian
It is answered there but here left
delivered to the owner. If testimony
unanswered. One may not assume that
was taken in the presence of the owner
the treatment of the Babli is valid for
and he delivered to the guardian?"
the Yerushalmi. It is more likely that
This text refers to the disagreement
the question is not answered because
between R. Melr and R. Yose. For the
the Mishnah has a straightforward
latter, a notorious beast always remains
interpretation: The incompetent are
notorious. For R. Mei'r the designation
not liable, but it is the duty of the court
of "notorious" lapses if the animal is
to intervene and appoint guardians
handed over to the grown-up owner by
responsible for future control of the
the guardian.
and he
What would be his
116
NEZIOIN BAY A OAMMA CHAPTER FOUR
opinion if an owner of a notorious
be liable for the entire damage.
beast developed a mental illness and
56
his estate were handed to a guardian
Babli, 40a.
by the court? Does he also hold that
57
the designation of "notorious" lapses in
informed that the animal had been
this case?
declared notorious by action of the
53
Babli 40a, Tosephta 5:4.
court.
54
The owner has to pay f u l l
58
Same explanation given in the
But the borrower was not
Tosephta 5:4; cf. Babli 44b/45a,
damages for the notorious animal.
98b.
Since he failed to inform the borrower,
59
he has regress on him only for half the
does not have to replace it even though
damages since the borrower is respon-
after judgment the bull will not be
sible to watch the animal to make sure
worth anything.
Since he handed back a bull, he
it causes no damage as "tame". (For the
60
different versions of the Tosephta, cf.
and its carcass forbidden for usufruct
S. Lieberman in Tosefta kiFshutah.)
(Ex. 21:28).
55
61
Since for R. Yose the status of
the animal does not change with a
That the bull has to be killed
Since he returned the bull; its
changed legal status is not apparent.
change of control, the borrower should
בבחילה איו מהנין אפיטרופין על מנת לחוב לסן.( אמר רבי יוחנן4b line 50) בין בףנחילה בין. רבי יוסי בן חנינה אמר. ואם חבו חבו.אלא לזכות לסן מקנניתא.בסוף איו ממנין אפיטרופין על היתומיו לא לזכות ולא לחובה מעמידין לסן אפי?\רופיו ומעידין לסן בפני.פליגא על רבי יוסי בן חנינה . ש?ייא סיא בשור שלא יצא מזיק. אמר ליה.אפיטרופין 62
Rebbi Johanan said, as a matter of principle one 6 3 does not appoint
guardians for orphans to their detriment, but only to their profit; but if they are detrimental, they are detrimental. Rebbi Yose bar Hanina said, neither as a matter of principle nor as a reaction, neither for profit nor for detriment.
A Mishnah disagrees with Rebbi Yose bar Hanina:
"One
11
HALAKHAH
appoints a guardian for them" There is a difference about an ox, lest it continue to cause damage. 62
This paragraph has an exact
there, Notes 100-101, 116-122.
correspondence in Gittin 5:4 (47a 1. 15),
63
The court, if the father had
Notes 111-115. The next paragraph is
failed to appoint a guardian before his
a reformulation of the topic discussed
death.
. רבי יוחנן אמר.( שורו שלתימין ושלאפיטרופין ש?צא והזיק כזהו4b line
55)
לא ניגשה אדם מעולם. שאים אתה אומי· מש?!אפיטרופין.משליתימין ותייא דרבי יוסי בן. רבי יוסי בן חנינה אמר משלאפי?\רופין.אפיטרופוס אפיטרופוס שמינהו. ךתנינן תמן.חנינה כאבא שאיל וךרבי יוחנן כ_רבנין . מינהו בית דין לא ישבע שבית דין מ?חינין אותו.אבי סיתומים ישבע אפי?\רופוס שמינהו אבי היתומים לא.אבא שאול אומר חילוף הדברים אית בר נש בעי מיתן כמה. מינהו בית דין ישבע. ךבעי ממשכנה ליה.ישבע .ומימקרי הימן If a bull of orphans and guardians went out and did damage, what is the rule?
Rebbi Johanan said, [the damage is paid] from the orphan's
property. For if you say from the guardians', nobody ever will agree to become a guardian. Rebbi Yose ben Hanina said, from the guardians'. Rebbi Yose ben Hanina follows Abba Shaul and Rebbi Johanan the rabbis, as it was stated there: "A guardian appointed by the orphans' father shall be made to swear; if he was appointed by the court he shall not be made to swear," for the court will check him out. "Abba Shaul says, it is the other way around," a guardian appointed by the orphans' father shall not be made to swear; it would be as if he would take a pledge from him. If he was appointed by the court he shall be made to swear, since a person will do much to be called trustworthy.
118 ז
: זו
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER FOUR :
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המכיש בהמת חבירו והלכה. הדא אמרה.ר רב הונא
T ! 1 •
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T
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.והזיקה חייב בנזקיה Abba bar Rab Huna said: This 64 implies that somebody who hit another person's animal which as a consequence went and did damage is responsible for the damage caused65. 64
The statement which excepts
the bull trained
to f i g h t f r o m
retribution; the Mishnah puts all the
65
Even though in general one does
not allow suits for indirectly caused damages.
blame on its trainers.
שור שנגח את האךם ומת מועד משלם את הכופר !־תם:( משגה וfoi. 4a) נגח עבד או אמה.פטור מן הכופר חה וזה ח״ביו מיתה וכן בבן וכן בבת נותן שלשים קלעים ביו שהוא יפה מנא וביו שאינו י?ה אלא דינר זהב. Mishnah 6: A bull which gored a human who then died, if it is notorious [the owner] pays weregilt66, if tame he is not liable for weregilt; in both cases they have to be killed67. The same holds for a son or a daughter68. It it gored a male or female slave, [the owner] pays 30 tetradrachmas69, whether he was worth a mina or was worth only a gold70 denar. 66
Ex. 21:30.
victims.
67
Ex. 21:28,29.
69
Ex. 21:32.
68
There is no difference whether
70
This reading is also found in
the victim was adult or underage. The
some Babli mss., Alfasi, and the Naples
statement is only necessary since the
print of the Mishnah. In other texts:
verse, Ex. 21:31, stresses that the same
"one (silver) denar".
rules apply to underage as to adult
HALAKHAH
נקי. ובעל השור נקי. תני. שור שנגח את האךם כולי:הלבה ו
11 (4b line 64)
והל א מוקךם הוא. רבי. דברי רבי אליעזר· אמר לו רבי עקיבה.מרוצי כופר לא אמו־תי אלא בנתכוןן לןזרוג את הןהכןה. אמר לו.לבית הקקילה סמוךה אמר. עד דו מקשי לה על דרבי לעזר יקשינה על דידיה.והרג את האז־ם כולי דרבי1 ואית דבעי מימר· מאן דילפה מ.רבי מיישא· תיפתר בשעבר ושחטו לא אמךתי אלא בשנתכווו לסרוג את הבהמה והרג.ליעזר עוד הוא אמר כן מה מקיים. פטור. לנפלים והרג שלקיימה. לנ?רי ןהרג ?שךאל.את האדם ולית ליה לרבי ליעזר נקי מדמי. נקי מדמי עבד.רבי עקיבה ובעל השור נקי ןלית ליה לרבי עקיבה נקי. במועד הכתוב מדבר. אם כופר יושת עליו.עבד מה שור. נאמר כאן השור יסקל מאמר להלן השור יסקל.מחצי כופר ש?אמר להלן במועד הכתוב מלבר אף השור יסקל שנאמר כאן ?מועד הכתוב מוטב ?למד השור ?סקל משור. אמר. ולית כתיב סקול יסקל השור.מדבר .?סקל ואל ?למד השור ?סקל מסקול ?סקל השור Halakhah 6: "A bull which gored a human," etc. It was stated71: "But the owner of the bull is free72," free from half the weregilt, the words of Rebbi Eliezer. Rebbi Aqiba said to him, Rabbi, is he not destined for the severity of the stoning place73? He answered him, I said this only for one which intended to kill an animal but killed a human74, etc.75 Before he objects to Rebbi Eliezer, should he not object to himself76? Rebbi Miasha said, explain it if he transgressed and slaughtered it77. But some want to say, from what78 we learn from Rebbi Eliezer who said, I said this only for one which intended to kill an animal but killed a human, a Gentile but killed an Israel40, still birth but killed a viable [child]79, he is not liable. How does Rebbi Aqiba explain "the owner of the bull is free"72·76? Free from paying for a slave. Does not Rebbi Eliezer agree that he is free from paying for a slave? "If weregilt is imposed on him,80" the verse
1
NEZIOIN BAVA
speaks of the notorious 81 .
CHAPTER FOUR
Does not Rebbi Aqiba agree that he is free
from half the weregilt? It is said here, "the bull shall be stoned 82 ," and it says there, "the bull shall be stoned. 83 " Since about "the bull" mentioned there, the verse speaks of the notorious, so also about "the bull shall be stoned" mentioned here, the verse speaks of the notorious 84 . But is it not written: "The bull by stoning shall be stoned72"? It is better that "the bull shall be stoned" shall be interpreted following "the bull shall be stoned" rather than that "the bull shall be stoned" should be interpreted following "the bull by stoning shall be stoned"84. 71
Babli 41b; cf. Mekhilta
dR.
given later in the paragraph.
Ismael Neziqin 10 (Horovitz-Rabin p.
76
283); Mekhilta dR. Simeon ben Iohai
holding that the verse frees the owner
21:28, Midrash
Tanna'im
Below, R. Aqiba is quoted as
(Midrash
of a tame bull from paying for the
Haggadol Ex. 21:28, ed. Margaliut p.
death of a slave. He should have told
484.)
himself that his interpretation is
72
Ex. 21:28.
impossible.
73
As the formulation of the Babli
77
As stated in Mishnah 9, the
makes explicit, since any damages
bull's meat becomes forbidden only
caused by a tame animal are paid from
when it is stoned.
its body and a bull which killed a
slaughter it immediately after the
human is stoned and its carcass
attack, before the court had time to
forbidden for usufruct, there is nothing
intervene, the meat is valuable and its
from which either damages or fine
proceeds are a v a i l a b l e to cover
might be paid.
damages.
74
78
The bull was attacking another
If the owners
Reading !a "from" instead of !sn
animal when a human intervened and
"who" (I. Lewy).
was killed. In that case, the bull is not
79
condemned to be stoned and is not
which is not viable is forbidden but not
forbidden for usufruct.
prosecutable as murder; the same holds
75
for killing a terepha, a terminally ill
A list of similar situations as
Killing a fetus or a newborn
11
HALAKHAH person by a notorious bull.
Ex. 21:32. This verse imposes a
person.
83
Ex. 21:30.
80
fine for the killing of a slave.
Therefore, the notion of were-
81
84
;gilt is not applicable to the tame bull
for the killing of a slave by a tame
the exemption needs no verse.
bull.
82
Therefore, no fine is imposed
Ex. 21:29. This verse imposes
weregilt for the killing of a f r e e
דרבי שמואל בר רב ?וירוק הכא
) (4c line 3אמר רבי ?סא מילה שמעית
ולית אנא ידע מה היא .אמר ליה רבי זעירא .דילמא דא היא .בתחילה אינו T-5
:
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5
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מדבר אלא בתם .ססזיר את המועד לכופר .מחזיר את שניהן לנזקי!־ .יכול ?שם שסחזירו לנזקין ?ד מחזירו לךמי עבד .תלמוד לומר ובעל השור נקי. נקי ?>דמי ע?ד .אמר ר?י לא .בכל־אתר אףנ החמיר בעבד יותר מן הכל. שאפילו מוכה שחין נותן שלישים קלע .ח?יתי אומר .אף ?א?יו ובאמו כן. תלמוד לומר ובעל השור נקי· נקי מדמי וולדות? .כל־אתר ארג מחמיר במועד יותר מתם והכא את מחמיר בתם יותר מבמועד .אלא כיני .אנשים :
ד*
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שאינן מתכוונין חיןביו שעריו שאינן מתכוונין פטורין .הא אם היו מתכוןנין יהו חייבין .תלמוד לומר ובעל השור נקי .נקי מדמי עלדות .תניי חוךן תני. ובעל השור נקי .נקי מדמי עבד .ולית ?תי? וכי ינצו אנשים .אנשים ולא שערים .אמר ר?י חגיי .כיני מקנניתא .אנשים שאיו מקנכענין חיי?ין. שערים שאיו מתכענין ?טורין .הא אם היו מקנכענין יהי חיי?ין .תלמוד לומר ובעל השור נקי .נקי מדמי עבד .ןלית ?תיב ?י ?נצו כי ?ריבון .והלא היא מצות י
זיא
מריבה אי מה להלן ?מתכון אף כאן ?מךנכון .מה כאן
?שאינו מתכון אף להלן בשאינו מתכון .מאי כדון .כיי דמי ר?י שמואל בר רב יצחק .בתחילה איני מדבר אלא ?תם כולי. Rebbi Yasa said, I heard something 85 from Rebbi Samuel ben Rav Isaac in this matter, but I do not remember what it was. Rebbi Ze'ira told him, maybe it was the following: At the start the discussion refers to the tame
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER FOUR
animal. It added weregilt for the notorious. Then it added damages for both of them86. I could think that as it added damages, it added the payment for the slave87; the verse says "but the owner of the bull is free72;" free from paying for a slave. Rebbi La said88, everywhere you are more restrictive for a slave than anything else since even if he is scabbed one pays thirty tetradrachmas; I would have said also (for his father and his mother)89 the same; the verse says "but the owner of the bull is free72;" free from paying for fetuses 90 .
Everywhere you are more
restrictive for a notorious than for a tame one, would you be more restrictive here for a tame one than for a notorious91? But it must be so: Men who act unintentionally are liable; bulls who act unintentionally are not liable. Does this mean that if they acted intentionally, they were liable? The verse says, "but the owner of the bull is free72;" free from paying for a slave92. Another Tanna stated: "But the owner of the bull is free72;" free from paying for a slave92. But is it not written: "If people quarrel93", people but not bulls. Rebbi Haggai said, so is the baraita: Men who act unintentionally are liable; bulls who act unintentionally are not liable. Does this mean that if they acted intentionally, they were liable? The verse says, "but the owner of the bull is free72;" free from paying for a slave92. But is it not written: "When they quarrel93," "when they brawl94". Is not quarrel the same as brawl95? Since there the act was intentional, so here the act was intentional; or since here the act was unintentional, so here the act was unintentional. What about this96? As Rebbi Samuel ben Rav Isaac said, at the start it treats the tame animal, etc.
85
A baraita.
which kills a human. Verses 29-32 deal
86
Ex. 21:28 discusses the tame bull
with the notorious bull which is killing.
13
HALAKHAH Verses 35-36 then deal with both kinds
argument in the text presupposes the
of bulls as damaging goods.
statement later in the text: "'people' but
87
Since the payment for killed
not bulls." (cf. Midrash Haggadol to
slaves is not treated as weregilt but as
Ex. 21:22) This exempts the owner of
payment of damages to the owner for
a notorious bull from payment if it
the loss of his slave, might it not be
causes a miscarriage. Therefore, there
trated as part of the rules for payment
is no reason to think that the owner of
of damages?
a tame bull should pay. Why should R.
88
A d i f f e r e n t but
parallel
Eleazar b. Azariah have to mention it?
argument is in the Babli, 42b.
92
89
here: "for fetuses".
It seems that one has ro read: "a
It seems that one has to read
male or female slave".
93
Ex. 21:22.
90
94
Ex. 21:18, specifying the pay-
There is an obvious lacuna here
which is filled by E: "But the owner of
ments due for intentionally inflicted
the bull is free;" free from paying for
injuries.
a slave. It was stated in the name of
95
Rebbi Eleazar ben Azariah:
"but the
ponding rhetorical question "and fight
owner of the bull is free," free from
the same as quarrel"? It is in E. The
paying for fetuses.
arguments are used to impose the
There is missing the corres-
The scribe's error was induced by
payments mentioned in Ex. 21:18 for
the repetition of the same text. For the
intentional injuries on the unintentional
statement of R. Eleazar ben Azariah, cf.
injuries mentioned in 21:22, and vice-
Note 71.
versa (Nazir 9:5, Notes 183-184; San-
The payment for fetuses refers to Ex. 21:22:
If quarelling
people
hedrin 9:3, 27a 1. 58; Midrash Haggadol 21:22).
unintentionally hit a pregnant woman
96
who then has a miscarriage, they have
arguments is to be accepted? Neither.
to indemnify her husband.
Which of the two contradictory
The
״riy on !״.m> Tin iN na? ?)־In -ijoii? ־nn>ri .*Tiyn (»!־ipi n?pin not Nt> .־ion in .pniP :n ־ni?! 1 5 « ^ >?!־nyi 1 »־n» 1 ipp.־io S? Dbwp .־i£N ro־jn !־.*־i^yn 1?a n<־VTi
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER FOUR
From where damages for a slave97? The verse says, "or it gores a son, or it gores a daughter, . . . , and if a slave98, etc." Rebbi Hiyya bar Abba and Rebbi Samuel bar Isaac. One said, the addition may not be more than the main thing99. But the other said, he has to pay the entire damages.100 97
If a slave was injured by an
animal but was not killed.
May his
for an injured slave can be at most 30 tetradrachmas.
This opinion is not
owner sue the animal's owner for
found in the Babli.
damages.
100
98
Verses Ex. 21:31,32 treat attacks
person (medical costs, lost wages,
on minors and on slaves in parallel. It
payment for pain and suffering) are
is implied that any payments due for an
due for a slave without limitation. The
All payments due for a free
injured child are due for a slave.
Babli, 43b, attributes this opinion to R.
99
Samuel b. R. Isaac.
Since for a slave killed the
payment is 30 tetradrachmas, payments
שור שהיה מרנחכך בכוןנל תפל על האןם נתכוון לחרוג את:( משגה זfoi. 4a) .הבהמה והרג את האךם לנכרי והרג בו ישראל לנפלים והרג ?ן קיימא פטור Mishnah 7: A bull which was rubbing itself against a wall which then fell on a human, [or which] intended to kill an animal but killed a
,human74, a Gentile but killed a Jew40, stillbirth but killed a viable child is free from prosecution,
ואיש כי יכה כל־נפש. שור שהיה מתחכך בכותל כולי:הלפה ז
(4c line 26)
. אין בו כדי להמית. אית תניי תני. להביא את המ?ה ויש בו להמית.אדם והמית. ואפילו יש בו להמית ובא אחר והמית הממית חייב.אמר רבי לא
1
HALAKHAH
. מה רואיש מוריש מקיו לבניו אף אשה מורישה מקירו לבניה.איש או אשה כך פיךשה רבי הושעיה אבי. אמר ריש לקיש.ואין הבעל יירש את אשתו בכופר שלאחר מיתה שנו.המשנה. T
Halakhah 7:
T
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"A bull which was rubbing itself against a wall," etc. "A
man who kills any human soul, 101 " to include a hit which is potentially deadly. Some Tannaim state, even if it is not deadly 1 0 2 .
Rebbi La said,
even if it is deadly but a third person came and killed, the killer is guilty 103 . "And it killed a man or a woman 104 ," just as a man lets his sons inherit his injury claims, so a woman lets her sons inherit her injury claims. But does not a man inherit from his wife 1 0 5 ? Rebbi Simeon ben Laqish said, so did Rebbi Hoshaiah, the father of the Mishnah, explain: One teaches here about weregilt which is due after death 106 . 101
Lev. 21:17.
102
The Babli, Sanhedrin
prosecuted for first degree murder. 78a,
103
A tannaltic statement in Sifra
explains that the verse can be read
Emor Pereq 20(1).
either as "a man who kills a human
104
Ex. 21:29.
totally" or as "a man who kills anything
105
How can her children (or in the
of a man." In the first version, if one
absence of children, her paternal
attacker wounds a person and a second
relatives) inherit anything from her if
one finishes him off, the second
she is survived by her husband?
attacker is the murderer even if the
106
wounds inflicted by the first are
21:29, p. 181). The biblical right of
potentially lethal.
In the second
inheritance by the husband, based on
version, the heirs of a person killed by
Num. 27:11, excludes future claims
a gang have indemnity claims against
(Babli 42b; Bava batra 8:6 Note 129).
all gang members taking part in the
Since there is no weregilt for a living
attack even if none of them can be
person, the husband cannot inherit.
(Mekhilla dR. Simeon b. lohai
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER FOUR
. מקח טעות הוא. רב אמר. המוכר שור לחבירו ונמצא נגחן.( תני4c line
32)
. ונתן פךיון נ?שו. לשחיטה מכךתיו לך. יכיל היא מימר ליה.ושמואל אמר . נפש ניזק. ??ש ניזק מאן ךאמר. אית תניי תני. נפש מזיק.אית תניי תני . יש נזקים ?כולו. אין תימר.הכהו הראשון הכיית מיתה ובא השיני ובילבלו הראשון. אין מקין ?כולו. אין תימר.הראשון נותן נזקו והשיני נותן כופרו יש. אין תימר. פדיון נפשו שלמזיק.נותן כופת !השיני פטור ?מאן ךאמר . אין מקין ?כולו. אין תימר. הראשון נותן כופרו והשיני פטור.מקין ?כולו .שניהן פטורין If somebody sells a bull to another person and it turns out to be goring. Rav said, it is an acquisition in error, but Samuel says, he can tell him: I sold it to you to be slaughtered107. "He shall give weregilt for his person.108" Some Tannaim state: The attacker's person. Some Tannaim state: The person suffering the damage. Following him who said, the person suffering the damage, [assume] the first one injured him fatally and then the second came and kept him in confusion109. If you say that damages are fully required110, the first one pays damages and the second pays the weregilt. If you say that damages are not fully required111, the first one pays weregilt but the second is not liable. Following him who said, the attacker's person, if you say that damages are fully required, the first one pays weregilt and the second is not liable112. If you say that damages are not fully required, neither one is liable113. 107
According to Rav, the buyer can
buyer to specify for which use he is
force the annulment of the sale and
buying since for livestock there do not
receive his money back. According to
exist generally valid criteria of quality.
Samuel, since a bull can be sold either
(Sevi'it 5:8, Notes 70,71; Babli 46a, Bava
for meat or for work, it is up to the
batra 92a).
1
HALAKHAH 108
Ex.. 21:30.
It is not clear to
110
Damages are due even though
whom the verse refers in mentioning
weregilt was paid.
"his", cf. Ketubot 3:10, Note 151 and all
111
sources quoted there, in particular
there is one for weregilt.
Babli 40a.
112
108
strictly defensive, he is not an attacker.
The bull of owner A injured a
There is no claim for damages if
Since the action of B's bull was
person who was prevented by the bull
113
of owner B to seek immediate medical
criminally liable, neither of them can
attention; the person then died.
be held financially liable.
If neither of them can be held
שור האישה שור היתומין שור א?מץרו?וס שור המךבר שור:( משנה חfoi. 4a) רבי יהוךה. לי יירשין הרי אלו חייבין מיתה1ההקדש שור הגר שמת יאי אומר שור סמךבר שור המקדש שור הגר שמת ואיו לו יוןשין ?טוריו מן .ממיתה מפני שאיו למן בעלים M i s h n a h 8:
A bull belonging to a woman, a bull belonging to
orphans 114 , a bull under a guardian 1 1 5 , a wild bull, a bull of Temple property, a bull belonging to a proselyte who died without heirs, these are subject to the death penalty 116 . Rebbi Jehudah says that a wild bull, a bull of Temple property, a bull belonging to a proselyte who died without heirs 117 , are not subject to the death penalty since they have no owners. 114
116
If they killed a person.
was appointed.
117
Whose estate is ownerless; cf.
115
Qiddushin 1:1, Note 30.
.
Minors for whom no guardian
Property of orphans.
4
)
. תני רבי הושעיה. אין בעלים לאילו לעניין נזקין.והועד בבעליו ולא ?שמרנו רבי ?דת ?שם רבי. לכופר מה.ן מקין רבי מאיר מסייב ורבי ירדן פוטר2לע?י
18
NEZIOIN BAVA
CHAPTER FOUR
ואיו ךא?)ריו רבי יוחנן ?שם רבי. הכל מודין בכופר שהוא חייב.הושעיה רבי ירמיה בעי קומי רבי. כשם שחולקין בנזקיו כך הן חולקין בכופר.ינאי לעניין נזקין רבי מאיר. ?רבי הושעיה. אמר ליה. היך עבדיו עובךא.זעיךא .? הא לכופר ד?רי הכל חיי.מחייב ור?י ירדן פוטר Halakhah 8: "A bull belonging to a woman, a bull belonging to orphans," etc. What is Rebbi Jehudah's reason? "It was testified to before its owners and they did not watch it;118" those have no owners who could be responsible for damages. damages
119
Rebbi Hoshaia stated:
In matters of
, Rebbi Mei'r declares liable but Rebbi Jehudah declares not
liable. What about weregilt? Rebbi Pedat in the name of Rebbi Hoshaia: Everybody agrees that he is liable for weregilt. But some say, Rebbi Johanan in the name of Rebbi Yannai: Just as they disagree for damages so they disagree for weregilt120. Rebbi Jeremiah asked before Rebbi Ze'ira: How does one actually act? He said to him, following Rebbi Hoshaia that in matters of damages, Rebbi Me'ir declares liable but Rebbi Jehudah declares not liable; therefore, in matters of weregilt everybody agrees that he is liable. 118
Ex. 21:29. Tosephta 4:6. The
was still living.
verse speaks of the notorious bull; one
120
seems to understand that no ownerless
seems to support R. Johanan.
bull can be brought to court.
formulation of the Babli, 44b (in the
119
Damage claims are possible only
name of Rav Huna and a baraita) is
against humans. One must refer to a
inconclusive. (The Babli, 44a, reports a
bull who did damage before its owner
similar disagreement, between Rav and
dedicated it to the Temple, or was
Samuel, referring to Mishnah 7.)
property of a proselyte while the latter
The language of the Tosephta The
1
HALAKHAH
שור שהוא יוצא ליסקל והקדישו מגליו אינו מוקדש ואם:( משגה טfoi. 4a) אם עד שלא טנמר דינו הקדישו ?עליו מוקדש ואם שחטו.שחטו ?שרו אסור .?שרו מותר Mishnah 9: If one dedicates a bull which is led out to be stoned, it is not dedicated, and if it was slaughtered, its meat is forbidden121. If its owner dedicated it before sentence was pronounced, it is dedicated, and if it was slaughtered, its meat is permitted. 121
Ex. 21:28 reads in part: "The
pronounced.
If the owner wants to
bull shall be stoned; its meat shall not
save something of the value of the bull,
be eaten."
he has to
If the bull is killed by
slaughter it immediately
stoning, it is not ritually slaughtered
after it killed 1Mekhilta dR.
and automatically its meat is forbidden
Neziqin 10; dR. Simeon ben lohai 21:28,
as carcass meat. The specific mention
p. 178; Yerushalmi Pesahim 2:1 (28c 1.
of the prohibition of the meat is
34), 'Orlah 3:1 Note 26; Babli Pesahim
interpreted to mean that it becomes
22b].
Ismael,
forbidden the moment sentence is
שור שהיה יוצא. תני. שור שהוא יוצא ליסקל כולי:הלבה ט
(4c line 40)
ריש לקיש. כל־הקודם בו זכה. ר?י יוחנן אמר.ליסקל ונמצאו עידיו זיממין ר?י. וכן ע?ד היוצא ליהרג ונמצאו עיז־יי זיממין. ?יאוש טעות הוא.אמר . ייאוש טעות הוא. ריש לקיש אמר. זכה לע^מו.יוחנן אמר Halakhah 9: "A bull which is led out to be stoned," etc. It was stated122: If a bull was led out to be stoned when its witnesses were found to be false, Rebbi Johanan said, the first to come acquires it123; Rebbi Simeon ben Laqish said, it was false despair124. Similarly, if a slave was led out to be killed when his witnesses were found to be false, Rebbi Johanan said, he acquired himself125; Rebbi Simeon ben Laqish said, it was false despair.
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER FOUR
122
Sanhedrin 6:2(23b 1.25) an exact
agree that the bull never was ownerless
copy, 10:8(29d 1.14) a reformulation.
if the judgment was overturned on the
123
initiative or appeal by the owner.
Since the court declares the bull
to be forbidden for usufruct, it cannot
124
remain the property of its owner.
was annulled, only that the owner gave
When the prohibition of usufruct is
up hope of ever having use of the bull
lifted because the sentence was
again. The bull remains the property
declared false, the bull is ownerless. If
of its owner who may use it once the
a third party grabs the bull before the
prohibition of usufruct is lifted.
owner can take it back, that third party
125
now is the legal owner.
manumission.
The Babli,
He holds that ownership never
He is free and needs no bill of
Keritut 24a, holds that R. Johanan will
מסרו לשומר חנם ולשואל ולנושא שכר והשוכר נכנסו תחת:( משנה יfoi. 4a) קשרו בןגליו במוסיךה.זק שלם ותם משלם סצי נזק3 מועד משלם.הבעלים רבי יהודה אומר.ונעל בפניו כראוי ויצא והזיק אחד תם ואחד מועד חייב T
T
־
״T
T V :
T
T
V
׳
T T :
TT
T T :
T :
רבי אליעזר.תם חייב ומועד פטור שנאמר ולא ישמןנו בעליו וישמור הוא זה .אומר איו לי שמירה אלא סכין Mishnah 10: If it was handed over to an unpaid trustee, or a borrower, or a paid trustee, or a lessee, they entered instead of the o w n e r 1 2 6 ; a notorious animal pays full damages, a tame one half damages. If he tied it down with a rope and locked it in as he should, if then it broke out and caused damage he is liable whether tame or notorious 127 . Rebbi Jehudah says, for the tame he is liable, for the notorious he is not liable since it was said: "if its owner would not guard it 128 ," but it was guarded. Eliezer says, this one can be guarded only by the knife 129 .
Rebbi
131
HALAKHAH 10 126
The four cases of temporary
Tosephta 5:7 and Mekhilta dR. Ismael,
guardians of other people's property
Neziqin 10, R. Mei'r declares the owner
are defined in Mishnah Bava mesi'a 6:8.
of the tame bull not liable in this case,
For damages caused while the animal
only the owner of a notorious bull. In
was in the temporary control of
all of these sources there is a third
another person, the person in control
opinion, by R. Eliezer ben Jacob, that
may be responsible in place of the
neither is liable.
owner. This limited liability is detailed
128
in the second part of the Mishnah.
corresponding verse regarding a tame
127
In the Halakhah, the Babli,
bull.
Mekhilta dR. Simeon b. lohai, and most
129
independent Mishnah texts, this is
notorious, it has to be slaughtered
identified as R. Meir's opinion.
immediately.
In
Ex..
21:36.
There
is no
Once a bull has been declared
. ד?רי רבי מאיר. אמר רבי לעזר. מסרו לשומר חנם כולי:( הלכה י4c line 46) .שמירת נזקין כשמירת שומר חנם דברי רבי יידו שמירת נזקין ?שומר שכר . יצא והזיק פטור.*יי· מסר שור לשומר חנם0? אמר ר?י לעזר ד?רי רבי אמר. יצא ונטרף פטור.? ?צא והזיק חיי. לשומר שכר.יצא ונשרף פטור .? ?צא והזיק חיי. דברי ר?י יידו מסר שור מועד לשומר חנם.ר?י לעזר אמר ר?י. נשרף חייב. ?צא והזיק חייב. לשומר שכר.?צא ונטרף פטור אמר ר?י לעזר· כל־ שמיךה.לעזר· והלא שמיר ה ו א והתורה מחי?בתו לפיכך.שאמרה תורה אפילי הקיפו חומת ?חל איו משעריו אותו אלא ?גופו .רואיו אותו אם לאיי לשמיךה פטור ואם לאו חייב Halakhah 10:
"If it was handed over to an unpaid trustee," etc. Rebbi
Eleazar said, the words of Rebbi Meir that watching for damages is on the level of an unpaid trustee 130 ; Rebbi Jehuda said that watching for damages is on the level of a paid trustee 131 . Rebbi Eleazar said, the words of Rebbi Mei'r: If one handed over a bull 1 3 2 to an unpaid trustee, if it went off and did damage, he is not
1
NEZIIN B A A OAMMA CHAPTER FOUR
liable130; if it went out and became torn133, he is not liable134. To a paid trustee, if it went off and did damage, he is liable; if it went out and became torn, he is not liable135. Rebbi Eleazar said, the words of Rebbi Jehudah: If one handed over a notorious bull to an unpaid trustee, if it went off and did damage, he is liable; if it went out and became torn, he is not liable 136 .
To a paid
trustee, if it went off and did damage, he is liable; if it went out and became torn, he is liable137. Rebbi Eleazar said, was it not watched? But the Torah declared him liable. Rebbi Eleazar said, for every guarding required by the Torah, even if it was done by enclosing in an iron wall, one only qualifies by personal presence 138 .
Therefore one determines whether he is qualified for
watching; then he is not liable, otherwise he is liable. 130
The unpaid trustee has to pay
severely damaged by another.
only if anything happens because of his
134
negligence. Therefore, it seems that R.
Rashba's explanation, the person who
Eleazar refers to R. Mei'r's position as
accepts the duty to watch over an
articulated in Tosephta and Mekhilta
animal becomes liable if the animal is
dR. Ismael, Note 127.
damaged.
131
In E and Rashba: "is liable". In
The paid trustee has to pay for
The text of L seems to be pre-
any damage which it was in his power
ferable since the unpaid trustee is
to prevent. R. Jehudah frees the person
freed from liability if he can swear
guarding a notorious bull from being
that the damage was not caused by his
liable only because of an exemption
negligence.
granted by the verse.
135
132
liable".
In E and Rashba: "a tame bull".
It seems that one has to read: "is The clause is missing in
This seems to be required by the next
Rashba's quote.
paragraph.
136
133
The bull is a t t a c k e d
and
Since even the paid shepherd
does not have to pay for the torn, by
13
HALAKHAH 10 Ex. 22:12.
138
137
Even though Ex. 22:12 frees the
replace personal supervision. Even the
paid trustee from paying for a torn
unpaid trustee will be liable if he relies
animal, here he should have prevented
on a mechanical device instead of his
the bull from getting out in the first
personal supervision.
place.
Mechanical devices cannot
שור שנגח את הפרה פרק חמישי
שור שנגח את הפו־ה ונמצא עו?ךה ?צידה ואין ידוע אם עד:( משנה אfoi. 4c) .שלא נגחה ילדה אם משנגחה ילדה משלם חצי נזק לפרה ורביע לוולד ז
:
—
·
״ ז ז
י
VV
·
!־
··
־
:
ז
: זו
ז ז: • : ·
ז
: 1ז
ז ז:
Mishnah 1: A bull gored a cow and her fetus 1 was found beside her. If it is not known whether she gave birth before she was gored 2 or gave birth after she was gored, he pays half the damages for the cow 3 and a quarter for the fetus 4 . 1
A
dead
fetus
after
a
cannot prove that the bull caused the
miscarriage.
miscarriage but neither can the owner
2
In that case, the owner of the
of the bull prove that his animal did
bull would not have to pay for the
not cause it, and the bull's attack on the
miscarriage.
cow is proved by two witnesses, the
3
claim of damages for the fetus is
The normal amount for damage
caused by a tame bull.
"money in doubt" which is split evenly,
4
cf. Ketubot 2:1, Note 9.
Since the owner of the cow
?הלך. ן?י כל־הפרות מפילות. שור שנגח את הפךה כולי:( הלכה א4d line 40) זאת אומךת שלא הילכי ?מידת.בסו אחר הרוב ואמור מחמת נגיחה הפילה במקום אחר הילכו. אמר ר?י יוסי.הדין ?ממון אחר הרוב אלא במיעוט גמל האוחר בין. כהןא ךתני ר?י אחא.?מידת הדין בממון אחר הרוב . ??דוע שזה ןזךגו. אני אומר.הגמלים ונמצא שם אחד מת חייב Halakhah 1:
"A bull gored a cow", etc.
5
D o all c o w s have
miscarriages? Should we follow the majority of cases? This implies that
13
HALAKHAH
in criminal cases and in money matters one does not apply a majority argument. Rebbi Yose said, in another case they applied a majority argument in criminal cases and in money matters, as Rebbi Aha stated: 6
"If a camel was in heat among camels and one finds one of them dead, I
am saying that certainly the one in heat killed it." 5
This is a slight reformulation of
6
Tosephta 3:6.
a passage in Ketubot 2:1, Notes 9-11.
!־כן פרה שנגחה את השוד ונמצה ווללה ?צידה ואין ידוע:( משנה בfoi. 4c) אם עד שלא נגחה ילדה אם משנגחה ילדה משלם חצי נזק מן הפרה ורביע ־
T T
־
י
·
י
·
-J
״
־
:
T : IT
T
: IT ·.·
·
י
T ! IT
T
! IT
״5׳
מן הוולד. Mishnah 2: And similarly, if a cow gored an ox and her calf is found next to her, but it is not known whether she gave birth before or after she gored7, he pays half the damage from the cow and a quarter from the calf. 7
If at the moment of her goring
goring, it is not available to the owner
the calf was part of her body, it is
of the bull. Therefore, the claim of the
available to be sold to cover the
bull's owner on the calf cannot exceed
damages. But if it was born before the
a quarter of its value.
משלם חצי נזק מן הפרה ובעל. כיני מתניתא.ואמר דבי ינאי
(4d line 45)
זה נותן ממצה וזה נותן. אמר רבי יוסי.הוולדות עולה לבעל הפרה רביע מאן למי· משלם סצי נזק לפרה. מה מפקה מביניהין מתו הוולדות.מחצה משלם סצי. אוזן יהיב ניזקיה ואהן ?סיב ניזקייל· מאן למר.וךביע ?זק לוולד אוזן ?סיב ניזקיה ואוזן.נזק מן ספרה ובעל הוולדות עולה לבעל הפרה ךביע .אמר ל א לדין בעית איידי ליקומקז
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER F 8
And Rebbi Yannai said, so is the Mishnah: He pays half of the damage
from the cow and the owner of the calves returns a quarter to the owner of the cow 9 .
Rebbi Yose said, each of them gives half 1 0 . What is the
difference between them? If the calves died. According to him who said, he pays half of the damage from the cow and a quarter of the damage from the calf, each one pays his part of the damage.
According to him
who said, he pays half of the damage from the cow and the owner of the calves returns a quarter to the owner of the cow, one pays the damage, but the other one says, I did not want these, here they are before you 11 . 8
In mss. and editio princeps, this
approach: If the cow is available, he
paragraph is part of Halakhah 1. But it
collects half his damages from the cow.
clearly refers to Mishnah 2.
If the cow is not available, he collects a
9
quarter of his damages from the calf.
He refers the Mishnah to the
case where the rancher sold the
10
expected calf of his pregnant cow to a
bull has to collect separately, first half
third party. The owner of the bull has
of his claim of half the the damages up
to be indemnified by the cow's owner
to a quarter of the calf's value and then
alone, but the latter has regress on the
the remainder from the cow's owner.
calf's owner up to a quarter of its
11
value.
not worthless, he may return the dead
The Babli, 46b, has
another
He holds that the owner of the
Even if the carcass of the calf is
bodies and claim his money back.
רבי בון בר כןזנא בעא. וכן פךה שנגחה את השור כולי:( הלבה ב4c Une 50) הא אילו וודאי זה נותן מחצה חה נותן.קומי רבי אימי· מפני שהוא ספק זה נותן מחצה.אחד rt כולה שלאדם אחד ד rt רגלה שלאדם. כך אני אומר.מחצה T
·.·;
V
י
··
V
T
s
T
ד
V
T
ן
V
t
:
־
·•ו
··
'זי
T V:
V
?מועד היא מקנניתא· ר?לה מכוךה לך· מכר.חה נותן מסצה אמר ליה כל־אילין. אמר ריש לקיש. מכר חצי חצייה. רגלה שנייה מכורה לך.חצייה י
•י
•
·י
T
··
-
R
T
V
·
־
T
· יR
T
T
·
:
T ;
T
.שמועתא ללוי אינון
13
HALAKHAH
Halakhah 2: "And similarly, if a cow gored an ox," etc. Rebbi Abun bar Cahana asked before Rebbi Immi: Because it is in doubt; therefore if it were certain, each one would give half12? Would I say that a foot of a person is the entire person? Each one would give half? He said to him, the Mishnah deals with a notorious animal13.
14
"Its foot is sold to you," he
15
sold half . "Its second foot is sold to you," he sold half of the [remaining] half16. Rebbi Simeon ben Laqish said, all these traditions are Levi's17.
12 Why is the calf treated on an equal footing with the cow? Is not the calf here only an appendix to the cow? 13 It is difficult to accept this reading since the Mishnah clearly speaks of half damages, but it is confirmed by all quotes of this paragraph in Medieval sources. 14 A similar text is in Tosephta , Arakhin 3:9,10. 15 The side to which the foot belongs. 16 Since he did not say that he was selling the other half, something is not sold. Therefore, sale of the unborn calf can be treated as sale of a quarter
interest in the cow. If the cow were notorious, the owner of the calf would be liable as holder of a quarter interest in the cow. 17 As the Babli points out, 46a, both Mishnaiot have to be rejected. Instead of an appeal to Symmachos's principle that "one splits money in doubt", one rules that "the burden of proof is on the claimant" and in the absence of witnesses the owner of the injured animal has no chance to prove any claim he might have on the calf. R. Simeon ben Laqish seems to attribute to Levi the acceptance of Symmachos's rule in these cases.
הקדר שהמיס קןדירותיו לסצר בעל הבית שלא בו־שות:^( משנה ג1. 40) ושבךתן בהמתו של בעל הבית פטור ואם היזקה בסן בעל הקדירות חייב ואם .ספניס בו־שות בעל סחצר חייב
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NEZIOIN BAVA
CHAPTER F
Mishnah 3: If a potter put his pots in a private courtyard without permission and an animal of the owner broke them, [the owner] is not liable; if [the animal] was hurt, the owner of the pots is liable. But if he puts them there with permission, the owner of the courtyard is liable.
4) הכניס קדירותיו לסצר בעל. הקדר שהניח קדירותיו כולי: ה ל כ ה גc lin הדא. הוזק בסן פטור.בית שלא בךשות ובא שור ממקום אחר ןש?ךן פטור אמךה· הקךן ?טורה בחצר שאינה שלשניסן. Halakhah 3: "If a potter put his pots," etc. If he put his pots in a private courtyard without permission and a bull came from another place and broke them, he 18 is not liable. If it was hurt by them, he is not liable19. This implies that 'horn'20 is not liable in a courtyard which belongs to neither party21.
18 19
The bull's owner. The potter.
20 21
Probably one should read: 'foot'. Chapter 1, Halakhah 2.
המיס פירותיו לחצר בעל הבית שלא בו־שות ואכלתן:( משגה יfoi. 4c)
3סמתי של בעל סבלת פטור ואם הוזקה בסן בעל הפירות חייב ןאם סמיס ברשות בעל החצר חייב. t
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Mishnah 4: If somebody put his produce in a private courtyard without permission and an animal of the owner ate them, [the owner] is not liable; if [the animal] was hurt, the owner of the produce is liable. But if he puts them there with permission, the owner of the courtyard is liable.
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HALAKHAH
הכניס פירותיו. הכניס פירותיו למצר בעל הבלת כולי:( הלכה ד4c line 56) הוזק בהן.לחצר בעל הבית שלא בןשות ובא שור ממקום אחר ואכלן פטור . שהשן ?טורה ?חצר שאינה שלשניסן. הךאאמךה.פטור Halakhah 4: "If somebody put his produce in a private courtyard," etc. If he put his produce in a private courtyard without permission and a bull came from another place and ate them, he is not liable. If it was hurt by them, he is not liable. This implies that the 'tooth' is not liable in a courtyard which belongs to neither party.
הכניס שורו לסצר בעל הבית שלא בךשות ומחו שורו של:( משנה הfoi. 4d) נגח הוא שורו של בעל הבית.בעל הב?ת אי ש?שכו כלבו של בעל הבית פטור היה אביו או בנו לתוכו משלם את. נפל לבורו והבאיש מימיו חייב.חייב •·
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דבי אומר בכולן עד שיקבל»!גליו.הכופר ואם הכניס בןשות בעל סחצר חייב .לשמור Mishnah 5:
If somebody put his bull in a private courtyard without
permission and the owner's bull gored it or his dog bit it, [the owner] is not liable; if it gored the owner's bull, he 18 is liable. If it fell into his22 cistern and caused it to stink, he is liable. If his22 father or son were inside23, he pays weregilt. But if he put it in by permission, the owner of the courtyard is liable; Rebbi says, in all these cases24, only if he21 agreed to watch.
21 23
The courtyard's owner. And were killed by the falling
bull. 24 Mishnaiot 3-5.
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NEZIOIN BAVA OAMMA CHAPTER FIVE
4cline<62 הכניס שור לסצר בעל. הכניס שור לוזצר בעל הבית כולי:( הלבה ה נגח נגף נשך זרבץ בעט משלם נזק.הבית שלא בךשות ובא שור ממקום אחר על. על השן ועל הרגל חייב. וחכמים אומרים.שלם דברי רבי מאיר הנגיחה ועל ה?גיפה ועל החשיכה ועל הרביצה ועל ה?עיטה ועל הדחייה תם זק שלם מן העלייה3 מועד משלם.צי מק0 משלם Halakhah 5: "If somebody put a bull in a private courtyard," etc. 25"If somebody put a bull in a private courtyard without permission, and a bull came from another place. If it gored, hit, bit, walloped, or kicked, he pays full damages, the words of Rebbi Meir26. But the Sages say, for 'tooth' and 'foot' he is liable27; for goring, or hitting, or biting, or walloping, or kicking, or pushing, a tame [bull] pays half the damages, a notorious full damages from storage."
25 Tosephta 5:10,9. A very incom- only applies in the public domain. plete quote in the Babli, 48a. 27 Cf. Halakhah 1:2. 26 For him, half damages for 'horn' 4) הלכה. רב זעירא אמר. הלכה כרבי. ר ב יהודה בשם שמואלc line 62) T T - :
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. הכנס ואני משמרו. הכל מודין בבית שהוא אומר לו. אמר דבי ירמיה.קרבי רבי. ?חצר. מה פליגין. ה?ניסהו ושימרהו.הכל מודין בשךה שאומר לו המגדיש ?תוך. תמן תנינן. חצר כבית. וחכמים אומרים. חצר כשךה.אומר אמר ר?י יוסי בי ר?י. גדישים בשךה ככלים בבית.שדה חבירו שלא ?רשות תיפתר בהיא דאית לה מסגר.בון. T
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Rav Jehudah in the name of Samuel: Practice follows Rebbi . Rav Ze'ira said, practice follows Rebbi. Rebbi Jeremiah said, everybody agrees that in a house, if he tells him, "put it in," [he implies] "and I shall watch it." Everybody agrees that on a field, if he tells him, "put it in," [he implies] "and you watch it." Where do they disagree? In a courtyard. Rebbi says,
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HALAKHAH 6
a courtyard is like a field, but the Sages say, a courtyard is like a house. There, we have stated29: If somebody assembles sheaves in another person's field without permission." [R. Isaac said,]30 sheaves on a field are like vessels in a house31? Rebbi Yose ben Rebbi Abun said, explain it by one which has a lock32.
28 Babli 48b. 29 Mishnah 6:3. There, it is stated that if the owner gave permission, he is liable for damages; this seems to contradict R. Jeremiah's explanation.
30 Reading of E and Halakhah 6:3. 31 Because of their value, they always are guarded. 32 The field is fenced and locked in.
שור שהיה ?»ונכון לחבית והפה את האשה ןיצאו ילדיה:( משנה וfoi. 4d) ואדם שהיה מתכון לחבית והכה את האשוז ויצאו ילדיה.פטור מדמי וולדות T
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שמין את האשה כמה היא יפה. כיצד משלם דמי וולדות.משלם דמי וולדות אמר רבן שמעון בן גמליאל אם כן.עד שלא ילדה ן?מה היא יפה משילןה משהאשה יולדת משבחת· אלא שמין את הוולדות ?מה הן יפין ונותנים היתה שפחה ונשתחךךה או גיוךת. ואם אין לה בעל נותנים ליוו־שיו.ל?על .פטור T
Mishnah 6: If a bull intended [to hurt] another bull but hit a woman who then had a miscarriage, he is not liable. But if a man intended [to hurt] a neighbor but hit a woman who then had a miscarriage, he pays for the children33. How does he pay for the children? One estimates the worth of the woman before and after she gave birth34. Rabban Simeon ben Gamliel said, but the value of a woman increses after giving birth!35 But one estimates how much the children would have been worth and
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NEZIOIN BAVA
CHAPTER F
gives [the value] to the husband; if she does not have a husband, to the latter's heirs. If she was a freedwoman or a proselyte36, he is not liable.
33 Ex. 21:22 speaks only about quarrelling men hitting a woman, not animals attacking. 34 How much she would be worth on the slave market. 35 Before she gave birth, a potential buyer would discount the price to account for the risk of death in childbirth.
36 If she was pregnant when she was manumitted or converted, she has no legal father of the children. Also if a woman was married to a freedman or a proselyte who died childless, the attacker does not have to pay since the husband has no heir (but cf. Babli 49a/b, Mekhilta dR. Simeon b. Iohai 21:22).
הא. שור שהיה מונכון לסבירו. שור שהיה מהנכון כולי:( הלכה ו4c line 75) ולא שנייא היא ביו שהוא מתכוין להכות את.אם היה מןנכוין לאשה חייב . אמר אבא בר רב חנה. ולמה תנינה הכא.האשה בין שנתכוון להכות סבירו אדם שהיה מתכון לחבירו והכה את האשה ויצאו.בגין מתני הא דבתרה 1T :
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.ילךיה משלם דמי וולדות Halakhah 6: "If a bull intended," etc. A bull which intended [to attack] another; therefore, if it intended to hit the woman is he liable? Does it make a difference whether it intended to hit the woman or intended to hit another [bull]37? Then why was it stated here? Abba bar Rav Hana38 said, because he had to state the next clause: "But if a human intended [to hurt] another human but hit a woman who then had a miscarriage, he pays for the children."
37 Since Ex. 21:22 speaks only of Ada bar Ahawa. men; animals are excluded irrespective 38 One might wonder whether to of their actions. The same argument is read "Abba bar bar Hana". in the Babli, 49a, in the name of Rav
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HALAKHAH
ש?חה וולדנית אני מוכר לך ב?יה משביחין. האומר לחבירו.( תני5a line 3) כתיב כי ינצו אנשים. קוטיסמי היא זו.ן גמליאל אומר5 רבן שמעון.אותה ממשמע שנאמר. אבא יוסי בן חנן אומר.ונגפו אשה הרה ויצאו ילדיה ־
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מגיד שאין. מה תלמוד לומר הרה.ויצאו ילדיה איני יודע שהיא הרה י
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הא אם הכה על כף יךה או על כף ר?לה.מקנחייב עד שי?ה במקום עוברה שומעני אף על פי שאין ההריון שלו. ^ליו בעל האשה39 כאשר יושת.פטור . רבי עוקבא שאל. מגיד שאיני משלם אלא לבעל ההריון.תלמוד לומר הרה את. תלמוד לומר בעל.בא על אמו בא על אחותו אף הוא בעל הריון הוא .שראוי ליקרות בעל יצאו אילו שאינן ראוייו להיות בעל It was stated: "I am selling you a fertile slave girl, her children increase her value. Rabban Simeon ben Gamliel says, this is buttocks40." It is written41: "If quarrelling men hit a pregnant woman and she loses her children."
42
Abba Yose ben Hanan said, from the meaning of "and she
loses her children" would I not know that she was pregnant? Then why does the verse say "pregnant"? It tells you that he is not liable unless he hits her at the place of her pregnancy. Therefore, if he hit her on the palm of her hand or the sole of her foot, he is not liable 43 . "As the woman's husband will put on him".
Do I understand, even if the
pregnancy is not his44? The verse says, "pregnant". It tells that he pays only to the master of the pregnancy. Rebbi Uqba45 asked, if somebody sleeps with his mother or his sister, is that one not also the master of the pregnancy? The verse says "husband", somebody who may be called "husband". This excludes those who cannot be called452 "husband"46.
39 In the biblical text . ישיחthe word is used here in a slightly 40 Greek κάθισμα "buttocks, pornographic meaning. behind; seat; sinking". It may be that 41 Ex. 21:22.
144 42
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER F Mekhilta dR. Ismael Neziqin 8;
unlikely text.
partially quoted in the Babli, 49a.
45a
43
reading להיקרותof E, not the bland "to
In E and Or Zarua' (vol. 3,
The translation follows the
#236), one reads: "If he hit her on the
be" of L.
palm of her hand or the sole of her
46
foot, on her head or any of her limbs,
no marriage at all (Qiddusin 3:12), Or
would we understand that he be liable?
zarua' (loc. cit.) deduces from here that
The verse says, "pregnant" (it tells you
the adulterous father of a bastard fetus
that he is not liable ...).
has a claim on the money since he
44
If he married a pregnant girl.
could have married the woman had she
45
In the Medieval parallel sources
not been otherwise married. The Babli,
[Tosaphot 43a, Or zarua', Yalqut Sim'oni
43a, explicitly gives the claim to the
Qonteros Aharon (Ashkenazi), Rashba
money to the b o y f r i e n d of
ad 43a (Sephardi)], "R. Aqiba", an
unmarried pregnant woman.
Since an incestual marriage is
. ניחא ?שן. עוברין אין יו^אין ?שן ועין.( ר?י יסא בשם ר?י יוחנן5a line
an
13)
עובי־ין אין יתצאין בשן ועין. פיני מךנניתא. אמר ר?י יסא ?יר?י בון.ועין של אמן Rebbi Yasa in the name of Rebbi Johanan:
Fetuses do not gain
freedom by 'tooth and eye.'47 One understands "eye". Tooth?48 Rebbi Yose ben Rebbi Abun said, so is the baraita: Fetuses do not gain freedom by their mother's 'tooth and eye.'49 47
A slave gains his freedom if his
The Babli, Qiddusin 24b, understands
master severely injures one of his
the statement as meaning that the child
limbs, exemplified by "tooth and eye";
of a slave mother is born free if he was
Ex. 21:26-27, Qiddusin 1:3, Note 380.
injured in the womb by his master.
48
49
The translation follows E. In L,
This
contradicts
the
the terms are exchanged, following the
Yerushalmi's doctrine (Qiddusin 1:3,
biblical mention of "tooth" before "eye".
Notes 403-407) that a slave woman and
But a fetus has no tooth, only eyes.
her fetus cannot have different status;
1
HALAKHAH
it follows the minority opinion of R. Johanan (Qiddusin 1:3, Notes 408) that there can be no partial manumission
except in the case of a slave belonging to two joint owners,
החופר בור בו־שות הרבים ונפל לתוכו שור אי סמור ומת:( משנה זfoi. 4d) אם פן לפזה נאמר. אחד החופר בור שיח ומערה חריצים ונעיצים חייב.חייב מה הבור שהוא כדי להמית עד עשרה טפחים אף כל־דבר שיש בו כדי.בור היו ?חותיו מעשךה טפחים ונפל לתוכו שור או.להמית עד עשרה טפחים .חמור ומת פטור ואם הוזק בו חייב Mishnah 7:
50
One who digs a pit in the public domain is liable if an ox
or a donkey fell in and died. Anyone who digs a pit, a ditch, a cave, rectangular excavations, or bases for poles, is liable. Then why is it said "a pit"? Just as a pit to be life-threatening must be ten handbreadths51 deep, so everything to be life-threatening must be ten handbreadths deep. If it was less than ten handbreadths deep when an ox or a donkey fell in and died, he is not liable52, but if they were damaged, he is liable53.
החופר בור בו־שות היחיד ופתחו לךשות הרבים או בךשות:משנה ח הרבים ופתחו לרשות היחיד ברשות היחיד ופתחו לרשות היחיד אחר חייב. T
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Mishnah 8: One who digs a pit in a private domain and opens it to the public domain54, in the public domain and opens it to a private domain, in a private domain and opens it to another private domain, is liable55.
50 In the Babli and most applicable. independent Mishnah mss., Mishnah 7 is 53 For any obstacle put into the Mishnah 8 and vice versa. public domain, the person responsible 51 About 1 yard. is liable for full damages (Chapter 1, 52 Since Ex. 21:33-34 is not Note 3).
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NEZIOIN BAVA
54 If the pit is so close to the public domain that an unsuspecting passer-by might be tripped by it, it is counted as obstacle in the public domain. If the private domain is separated from the public domain or another private domain by a fence at
CHAPTER F
least 10 handbreadths high, the owner can do what he pleases on his property (Babli 50a). 55 Again, if the pit is too close to the other property, it is putting an unauthorized obstacle on somebody else's property.
כתיב כי יפתח איש בור. החופר בור בו־שות הרבים כולי:( הלכה ז5a line 15) אחד. אמר רבי יצחק. אחד בור למקין ואחד בור למיתה.וכי יכךה איש בור וכשהוא בא לבור.בור שלמיתה ואחד בור למקין שניסן ממקרא אחד נתרבו חייב. פטור על סכלים וכשהוא בא לבור שלמקין את מר.שלמיתה את מר שנאמר או. לקח ירש ניתן לו במתנה מניין. אין לי אלא ?שחפר.על סכלים אמר רבי. וכי יש לו ךשות להוקיר נזקיו בךשות הרבים.כי י?ךה איש בור של שה)ךברים( שסן. תיפתר ?רבי יוסי בירבי יהוךה דאמר.יוסי ביר?י בון .סמוכין לו־שות כךשות Halakhah 7: "One who digs a pit in the public domain," etc. It is written56: "If a man open a pit" and "if a man dig a pit." One pit for damages, the other pit for death57. Rebbi Isaac said, both the pit of death and the pit of damages were added from the same verse, but when it comes to the pit of death you say he is not liable for vessels, but when it comes to the pit of damages you say he is liable for vessels58! This is not only if he dug, from where if he bought, inherited, or it was given to him as a gift? The verse says, "if a man acquire a pit.59" Has one the right to abandon his damages in the public domain60? Rebbi Yose ben Rebbi Abun said, explain it following Rebbi Yose ben Rebbi Jehudah who said, three [handbreadths]61 close to a domain are like that domain62.
56 57
Ex. 21:33. The verse mentions "opening"
for a pit which is not deep enough to kill an animal, and "digging" for a pit
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HALAKHAH this is charaterized as Phoenician.
deep enough to kill. 58
In the next Halakhah
one
60
Since 'pit' is an obstacle in the
deduces "an ox but not an ox with his
public domain, how is it possible to
vessels" from the language of the verse.
acquire if from another person?
Why does this not apply to damages in
61
case the animal survives the fall? No
in the text.
answer is given; it must be that the
62
award of damages in this case is a
to another domain" in Mishnah 8 (Note
matter of common, not biblical law.
54). In the Babli, 50a, he requires a
59
יכרהas not
distance of at least 4 handbreadths. A
derived from I " כרהto dig" but from II
private domain can be bought or
" כרהto buy" (Deut 2:6, Hos. 3:2); in the
inherited with all its liabilities.
Understanding
Reading טפחיםfor " דבריםthings" This defines what means "close
Babli (Sotah 13a, Ros Hassanah 26a)
אין. והיכי ןמי. כוהו שיעשה את העימק ?גובה.( רבי מנא בעי5a
line 23)
. אלא בההוא דאתי מן לרע.בההוא דאתי בע עיל חמי ליה Rebbi Mana asked: Can the depth be considered like the height? How is that63? If about him who comes from up high, he sees it. But for him who comes from below64. 63
As I. Lewy correctly notes, היכי
is dug on an incline; it does not go
דמיis pure Babli language.
deeper than the surrounding valley.
64
In the absence of parallel texts,
For an ox coming down from the hill,
any interpretation of this paragraph is
the pit is simply a slightly steeper
speculative. The explanation of Eliahu
declivity, but for one climbing up from
Fulda seems the most natural: The pit
the valley it is a real obstacle.
בור של שני שותפין עבר עליו הראשון ולא כיסהו ןהשיני:« משגה ט01.4d) . כיסהו הראשון ובא השיני ןגילהו השיני חייב.ולא כיסהו השיני חייב כיסהו.כיסהו הראשון ובא השיני ומצאו מגולה ולא כיסהו השיני חייב לא כיסהו כראוי ונפל לתוכו.כראוי ונפל לתוכו שור או חמור ומת פטור !
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NEZIOIN BAVA
CHAPTER F
נפל לפניו מקול הכרייה חייב לאחריו מקול הכרייה.שור או חמור ומת חייב נפל לתוכו שור ןכיליו ונשתברו חמור וכיליו ןנךנקךאו חייב על הבהמה.פטור בן או בת עבד או. נפל לתוכו שור חרש שוטה וקטן חייב.ופטור על הכילים .אמא פטור T
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Mishnah 9: A pit dug by two partners; if the first went by and did not cover it, the second and did not cover it, the second is liable. If the first covered it, the second came and uncovered it, the second is liable. If the first covered it, the second came, found it uncovered but did not cover it, the second is liable. If he covered it appropriately65 but an ox or a donkey fell in and died, he is not liable 66 .
If he did not cover it
appropriately and an ox or a donkey fell in and died, he is liable. If it fell forward because of the noise of the excavation, he is liable, backward because of the noise of the excavation, he is not liable67. If an ox and its equipment68 fell in and broke, a donkey and its equipment69 was torn, he is liable for the animal but not liable for the equipment. If the ox falling in was deaf-mute, insane, or young, he is liable70; a son or daughter, a slave or slave-girl, he is not liable71.
65 This will be defined in the Halakhah. 66 Ex. 21:33 explicitly absolves him if the pit is covered. 67 An animal falling backward is an unusual occurrence that cannot be foreseen; also in this case the animal
fell on the ground and not into the pit. 68 Harness and plough. 69 Cover and saddle. 70 These categories do not apply to animals. 71 Humans are supposed to watch where they are going.
היד אי?שר לבור שלשני. בור שלשני שותפיו כולי:( הלבה ט5a line 25) ולמה לא פתר. תיפתר שנמנו שניהן אבן האחרונה. אמר רבי ינאי.שותפים
1
HALAKHAH
דו בעי מיפתריניה בבור שלעשרה טפחים.לה בחפר זה עשרה וזה עשירה •
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.שלשני שותפיו Halakhah 9: "A pit dug by two partners," etc. How is a pit of two partners possible72? Rebbi Yannai said, explain it if they both together put in the last stone73. And why did they not explain that each of them dug ten handbreadths74?
Because he wants to explain it for a pit ten
handbreadths deep75 of two partners.
72 Since the pit is dug in the public domain, it is the sole responsibility of the digger; there can be no joint ownership. 73 They together secured the rim lest the pit collapse. In the Babli, 51a, this explanation is ascribed to R.
Johanan, R. Yannai's student. 74 Halakhah 1:2, Note 107. 75 The mininum depth for which the digger is responsible if an animal is killed. The Mishnah is always formulated to apply to the borderline case.
רבי.גבר עליו הראשון ולא כיסהו והשיני ולא כיסהו השיני חייב/ (5a une 28) נוךננין לו שהות לכרות ארזים פ>ן.בא בר ביזנא רבי יסא ?שם רבי יוחנן פעמים. פגגמים שקזמוכין ללבנון. אית בה לחומרא ואית בה לקולא.הלבנון .שרחוקין ללבנון "If the first went by and did not cover it, the second and did not cover it, the second is liable." Rebbi Abba bar Bizna76, Rebbi Yasa in the name of Rebbi Johanan: One gives him time to cut cedars from Lebanon77. That can be a stringency and it can be a leniency78. Sometimes he is close to the Lebanon, sometimes he is far from the Lebanon.
76 An Amora of this name is not Bina (Abbina)". otherwise known. With all quotes in 77 In the interpretation of the Medieval authors one should read "bar Babli (52a): The first partner is freed
150
NEZIOIN BAVA
from liability if the second had time to bring wood from Lebanon after being informed that the pit was not covered. 78 It is missing the main point of a legal rule, to be equally applicable to
CHAPTER F
everybody. In the Babli, Samuel therefore states that the first is freed from liability the moment the second becomes aware of the situation.
פדי שתהא. ייבא כיי דתנינן תמן. עד היכן כיסהו.( כיסהו כו־אוי5a line 32) .עגלה מהלכת שעונה אבנים "If he covered it appropriately." How much does it have to be covered? It shall be as we have stated there: "That [it can withstand] a truck full of stones driving over it.79"
חוצה לו לפניו. לתוכו ביו שלפניו בין שלאחריו פטור.אמר רבי ינאי .פטור לאחריו חייב Rebbi Yannai said, in front of him, whether forward ot behind he is (not) liable. Outside, forward he is (not) liable, behind he is [not] liable80.
79
Mishnah Bava batra 3:12; cf. 1:1, Notes 19-20. 80 This refers to the case that the animal was frightened by the noise of the excavation. It is clear that in the entire statement, "not liable" has to be replaced by "liable", and vice versa. Bikkurim
This is confirmed by Tosephta 6:13 which frees from liability only if the animal falls backward outside the pit; Mekhilta dR. Ismael Neziqin
11 (ed.
Horovitz-Rabin p. 289), Mekhilta dR. Simeon b. Iohai 21:33 (ed. EpsteinMelamed p. 185 1. 13).
( נפל לתוכו שור ןכיליו ונשתחרר סמור ןכיליי ן?תקךאו חייב על5a line 35) אבל אם. בשהתריפו מחמת אוירו.הבהמה ופטור על הכלים שמואל אמר אפילו נןזבט.מרין£ דבי יוחנן וריש לקיש מריהיו.?חבט בלןךקע חייב שור ולא. ךךץד ?פילה פשרה תורה ונפל שמה שור או חמור.בקו־קע פטור מה אם בור ?זקין שפטור מן. שהיה ?דין.שור ??ליי· חמור ולא חמור בכליו
HALAKHAH
11
רה טפחים שחייב על המיתה אינו דין/ בור שלעש.המיתה חייב על הכלים שור ולא שור. תלמוד לומר ונפל שמה שור או חמור.שיהא חייב על הכלים •
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.בכליי· סמור ולא חמור ?כליו "If an ox and its equipment
68
fell in and broke, a donkey and its
equipment69 and was torn, he is liable for the animal but not liable for the equipment." Samuel said, when it became disoriented because of the air81, but if it hit the ground he is liable. Rebbi Johanan and Rebbi Simeon ben Laqish both say, even if it hit the ground, he is not liable82: The Torah absolved from liability when it fell down. "An ox or a donkey fell in there;56" "an ox" and not an ox and its equipment; "a donkey" and not a donkey and its equipment83. Since it looked logical: If a pit of damages58, where one is not liable for death, one is liable for vessels; would it not be logical that for a pit ten handbreadths deep, for which one is liable for death, should one not be liable for vessels?84 The verse says, "an ox or a donkey fell in there;" "an ox" and not an ox and its equipment; "a donkey" and not a donkey and its equipment.
81 The bad air exuding from the pit. 82 In the Babli, 53a, Samuel's statement is attributed to Rav, R. Johanan and Resh Laqish's to Samuel. Since in the Babli practice follows Samuel and in the Yerushalmi R.
Johanan, both Talmudim decide in the same way. 83 Cf. Halakhah 3:1, Note 34, and the references given there. 84 Mekhilta dR. Ismael Neziqin 11 p. 288 1. 16.
כיני. אמר רבי לעזר.( נפל לתוכו שור חרש שוקה וקטן חייב5a line 44) בן או בת עבד,[ שוור ןהוא חרש שור והוא שוטה ]שור והוא קטן.מקנניתא .או אמא פטור T
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NEZIIN B A A
AMMA CHAPTER F
"If the ox falling in was deaf-mute, insane, or young, he is liable". Rebbi Eleazar said, so is the Mishnah: an ox which is deaf-mute, an insane ox 85 , [an underage ox]86; "a son or daughter, a slave or slave-girl, he is not liable". 85
One should
not read
the
86
Addition from E and a Genizah
Mishnah as: "An ox, a deaf-mute, an
fragment; also required by general
insane, or a minor," the last three items
Talmudic style.
referring to humans.
אחד השוי־ ואחד כל־ה?סמה לנפילת הבור לס?ךשת הר:( משנה יfoi. 4d) וכן.ולשבת.ל ולהשיב אבידה לפריקה לחסימה לכלאים9? סיני ולתשלומי אלא שדיבר הכתוב. אם כן למה ?אמר שור אי סמור.חיה ועוף כיוצא בסן .בהווה Mishnah 10: The ox and any domestic animal equally are under the rules of falling into a pit, separating from Mount Sinai88, paying double restitution, returning lost property, unloading, muzzling, interbreeding, and the Sabbath. Wild animals and birds follow the same rules. Then why was it said "ox or donkey"? But the verse speaks of the actuality87. 87
At the time of the promulgation
of the Law, these were the most
5)
frequent cases. 88
Ex. 19:13.
ל?פילת. אחד סשור ואחד כל־סבסמה ל?פילת סבור כולי: ה ל כ ה יa
line 46)
סבור תפל שמה שור או חמור לס?ךשת סר סיני אם ?סמה אם איש לא לתשלומי כפל משור עד סמור לסשיב אביךה השב תשיבם לפריקה.יחיה
13
HALAKHAH 10
לכלאים ?המונד לא תרביע. לחסימה לא תחסום שור ?דישו.עזוב תעזוב . לשבת למען ינוח שוו־ך וםמוךד.כלאים Halakhah 10: "The ox and any domestic animal equally are under the rules of falling into a pit," etc. Falling into a pit, "and an ox or a donkey fell in there.56" Separating from Mount Sinai, "neither animal nor man shall live.88" Paying double restitution, "from ox to donkey89". To return lost property, "you shall certainly return them90." remove 91 ."
Unloading, "do
Muzzling, "do not muzzle an ox while threshing 92 ."
Interbreeding, "your animal you shall not breed kilaim9i."
The Sabbath,
94
"that your ox and your donkey may rest ." 89
Ex. 22:3, the penalty for the
92
Deut. 25:4.
thief found with livestock.
93
Lev. 19:19.
90
Deut. 22:1.
94
Ex. 23:12.
91
Ex.. 23:5.
5)
אווז ים עם אווז יישוב. ו כ ן חיה ועוף כיוצא בסן שמואל אמרa
ברR אלא שור יעם שור .מתניתא לא אמרה כן .י אמר רבי יוסי.בזה ד כלאים זה TV 1 · ·· ז: זו ,
. ריש לקיש אמר משנה שלימה שנה רבי.סמור עם סמור בר כלאים זה בזה . ואנא ךאייתיתיה מן ךבית לוי. אמר רבי יוחנן.וכן חיה ועוף כיוצא בסן תרנגול עם פיסיוני תןץגול עם התווסת אף על פי שדומין זה לזה כלאים זה vד
"Wild animals and birds follow the same rules."
95
Samuel said, the sea
goose is kilaim with domesticated goose. Rebbi Yose said, the Mishnah does not say so, but an ox and a bison are kilaim with one another; a donkey and a wild donkey are kilaim with one another96. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah: "Wild animals and birds follow the same rules.97" Rebbi Johanan said, and I brought this
line 51) -
1
NEZIOIN BAVA
CHAPTER F
from the House of Levi 98 : A rooster with a pheasant 99 , a rooster with a peacock-hen 100 are kilaim even though they are similar one to the other. 95
In Kilaim 8:6: R. Samuel, but in
animals are kilaim, then certainly land
the Babli, 55a, in the name of Samuel.
and water fowl are kilaim and one does
96
not need a specific statement for this.
Contradicting the rabbis in
Kilaim 8:6, Notes 97-98. The Genizah
98
Babli 55a, in the name of R.
fragment here has an addition: "A pig
Simeon ben Laqish.
and a wild boar are kilaim;" this is
99
Greek φασιανός.
from Tosephta Kilaim 1:8.
100
טווס, Greek ταώς "Peacock".
97
If two related kinds of land
הכונס פרק ששי
. הכונס צאן לדיר ונעל בפניה כךאוי ויצתה והזיקה חייב:( »שנה אfoi. 5a) הוציאוה ליקזטין.נ?ךצה בלילה או ש?ךצוה ל?טים ויצתה והזיקה פטור הלסטין חייבין Mishnah 1:
1
He who brings a flock 2 into a corral and locks them in as
he should 3 , but they managed to get out and caused damage, is liable. If they broke out in the night 4 or robbers broke in and they managed to get out and caused damage, he is not liable.
If robbers let them out 5 , the
robbers are liable. 1
In the Babli and the independent
Mishnah mss., the text reads:
3
The Babli, 55b, defines "locking
in as one should" as a minimal standard:
He who brings a flock into a corral
fencing, including the doors, which can
and locks it as he should, but they
withstand a normal wind but not
managed to get out and caused damage,
necessarily a storm. There is no reason
is not liable. If he did not lock them in
to assume that the same minimal
as he should, they managed to get out
standard is accepted in the Yerushalmi.
and caused damage, he is liable.
4
It seems that this text also underlies the
Yerushalmi
Halakhah;
the
When it could not have been
noticed by the rancher. 5
As the Halakhah explains, the
shortened version may be a scribal
robbers are liable only if they led the
error.
flock out for their own purpose. The
2
Sheep and goats are notorious
case that they broke into the corral and
for eating everything edible in their
the flock left through the breach is
way; in this respect they can be
covered by the preceding sentence.
compared to a bull known to be goring.
1
NEZIOIN BAVA
CHAPTER
. רבי לא ?שם דבי ינאי. הכונס צאן לדיר כולי:הלבה א
(5b line 29)
מסתברא הדא. אמר רבי לא. דברי הכל הוא. רבי לעזר אמר.במחלוקת T
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ריש לקיש. מאי כדון.ךר?י לעזי· שהרי אין כתיב שמירה בגופו אלא בקו־ן ואית דאמדיו· ךרבי. רבי לעזר אומד־ ד?רי הכל היא.אמי· במחלוקת . בין כך ובין כך פטור. ךאמר.ליעזר בן יעקב היא Halakhah 1:
"He who brings a flock into a corral," etc. Rebbi La in
the name of Rebbi Yannai: In disagreement 6 . everybody's opinion.
Rebbi Eleazar said, it 7 is
Rebbi La said, Rebbi Eleazar's s t a t e m e n t is
convincing since watching the animal itself is written only for "horn"8. What about it? Rebbi Simeon ben Laqish said, in disagreement.
Rebbi
Eleazar said, it is everybody's opinion. Some say, it follows Rebbi Eliezer ben Jacob who said9, in no case is he liable 10 . 6
The Babli refers the Mishnah to
8
Only for a notoriously goring
a disagreement in Mishnah 4:10 about a
bull does Ex. 21:36 require that the
bull which was tied down with a rope
animal be under the control of a human
and locked in, where R. Mei'r does not
24 hours a day; Babli 55b. It follows
absolve the owner from liability but R.
that for damages classified as "tooth"
Jehudah does. It is asserted that the
or "foot", even R. Me'ir may agree to
Mishnah in the version of the Babli and
the long version of the Mishnah.
the independent Mishnah mss. is R.
9
Jehudah's, but the Mishnah in the
text is Tosephta 5:7; cf. Chapter 4 Note
version of the Yerushalmi is R. Me'ir's.
127.
7
10
The
long
version
of
the
Mishnah.
In the case of Mishnah 4:10; the
R. Jehudah would agree with
the short version of the Mishnah.
היתה גדורה משלש רוחותיו. ( ( עד כדון בשהיתה גדורה מד רוחות5 b T
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ג
י
1ine
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נפל. נישמעינה מן הדא.ו?רוצה מרוח אחת ויצאת ממקום כ׳?רצה מהו ואם לאו. אם עמד ו?נאו ?צורכו פטור.כוןגלי מקול הזועות מקול הרעמים . כלום צריכה לא בשנפלו שם שלשה כתלים בריאים ממנה.חייב T V
י
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HALAKHAH1 11
So far if [the corral] was fenced in on four sides. If it was fenced in
on three sides and breached on one side 12 , and [an animal] left through the breach, what is the rule? Let us hear from the following 1 3 : "If his wall fell in from the noise of earthquakes 1 4 or thunder and he rebuilt it as required, he is not liable 15 , otherwise he is liable. 16 " The only problem is if three better built walls fell together with it 17 . 11
In case the animals escaped in
13
Tosephta Bava Mesi'a 11:7.
the night.
14
In the Genizah text and the
12
Tosephta: "because of an earthquake".
As the text stands, it seems to
make no sense. Nobody can claim that
15
animals are "locked in as they should
code, but the wall collapsed again and
be" if they are brought to an area open
somebody was hurt in the collapse, the
on one side. E reads "[the robbers]
builder is not liable.
If he followed the local building
breached"; it has to be rejected since
16
the Genizah text supports L. One has
for damages by animals escaping
to explain that the corral is fenced in
through a substandard fence.
Therefore, the rancher is liable
on all four sides but while three sides
17
are strong enough to withstand a
builder is responsible for damages
concerted push by the flock, the fourth
from the collapse of a substandard wall
side is not. In that case, was the escape
(or fence) when the same incident also
of the flock to be foreseen and should
destroyed walls built to local standards.
The question remains whether a
the rancher be liable?
או־בעה אין חייבין לשלם מן הדיו ואין. רבי יהושע אומר.( תני5b
line 38)
היודע עדות לחבירו ואינו מעידו אין חייב.השמים מוחליו להן עד שישלמו השוכר עידי שקר וגבה.לשלם מן הדין ואין השמלם מוסלין לו עד שישלם הכובש קמה.אין חייב לשלם מן סדין ואין השמים מוסלין לו עד שישלם לפני האור והפורץ גדר לפני בהמה איו סייב לשלם מן הדיו ואין השמים .מוסלין לו עי שישלם
18
NEZIOIN BAVA
CHAPTER
It was stated18: Rebbi Joshua said, four persons are not required to pay19 but Heaven will not forgive them until they pay up: A person who knows testimony beneficial to another but does not testify 193 is not required to pay but Heaven will not forgive him until he pays up. A person who hires false witnesses20 against another and collects is not required to pay but Heaven will not forgive him until he pays up. A person who bends standing grain towards a fire21 or who makes a breach in a fence for animals22 is not required to pay but Heaven will not forgive him until he pays up. 18
Tosephta Sebuot 3:1-3, Babli
55b. 19
committing a criminal act is not diminished by his performing the act
He holds that damages caused
for the benefit of another person.
indirectly cannot be recovered in court.
21
19a
agricultural produce which but for his
He refuses to appear as a
He causes a wildfire to burn
witness in another person's civil case
intervention might have been spared.
who as a consequence loses his suit.
22
The person refusing to be a witness has
breach later on their own. This case
the moral obligation to idemnify the
explains why robbers who break into a
other.
corral and thereby create a possibility
He lets the animals find the
This is
for the animals in the corral to escape
indirect causation since "there is no
cannot be sued for the damage caused
agency in criminal matters"; the
later by the animals.
20
In money matters.
responsibility of a person knowingly
?^הוציאוה. אמר רב הושעיה.( הוציאוה ליסטין הלקזטין חייבין5b line 44) . אבל אם הוציאוה לאבךה הליסטין ?טוריו.לגוזלה "If robbers let it out, the robbers are liable." Rav Hoshaia said, if they let it out as part of their robbery23. But if they let it out to get lost, the robbers are not liable22.
1
HALAKHAH 23
Since they took the animals as
with them,
their property, they take the liability
הניחה בחפזה אי שמסךה ?יד חרש שו?\ה וקטן ויצתה:( משגה בfoi. 5a) נפלה לגינה והזיקה. מסךה לרועה נ?נס הרואה תחתיו.והזיקה חייב כיצד.יךךה ?דךכה והזיקה משלמת מה שהזיקה
.משלמת מה שנסנית
שמין בית סאה באותה שךה ?מה היונה יפה וכמה היא.משלמת מה שהזיקה יפה ד?י שמעון אומר אכלה פירות ?מידיו משלמת פירות אמיריו אם סאה סאה אם סאתיס סאתים. ־
Mishnah 2: If he left it
24
in the sun
25
•
T
•
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or handed it over to a deaf-and26
dumb, an insane, or an underage person , he is liable.
If he handed it
over to a shepherd, the shepherd takes his place. If it fell 2 7 into a garden and caused damage 28 , it 29 pays for what it profited 30 . If it entered in due course 3 1 , it pays for what it damaged. damaged?
32
One estimates a bet se'ah
worth and how much is it worth 3 3 .
How does it pay for what it of the field; how much was it
Rebbi Simeon says, if it ate ripe
produce it pays for ripe produce 34 , whether one or two se'ah. 24
Even though Mishnah 1 is
equivalent of letting the animals roam
formulated for a flock, Mishnah two
freely without supervision.
always refers to a single animal.
27
By accident.
25
28
In most Babli and Mishnah mss.,
If the corral has no shade, the
animal can be expected to try to break
"and profited", by eating the produce
out to find shade somewhere. Since the
around it. A "garden" is an irrigated
owner causes the break, he is liable for
plot.
all consequences.
29
26
These three categories are the
Mishnah and Alfassi mss., in the entire
paradigm of irresponsible persons.
Mishnah one reads " משלםhe (the
Appointing these as shepherds is the
owner) pays", instead of " משלמתit (the
In the Halakhah and some
T
:
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER
animal) pays".
size of a field; cf. Peak 2:1, Note 31.
30
33
The animal's owner does not
The animal's owner only pays
have to pay the high-priced vegetables
the diminution in value of the crop as
which his animal ate but only the value
if the damaged parcel had been part of
of animal feed of corresponding
a standard field whose yield is sold
nutritional content.
wholesale.
31
34
Under the control of the owner,
not by accident. 32
The exact retail value of what it
destroyed.
2'500 square cubits, the standard
. רועה שמסר צאנו לרועה. תני. הניחה בחפןה כולי:הלבה ג
(5b line 46)
מכייו שמסרה. רב וריש לקיש תריהיו אמריו.הראשון רוץב והשיני פטור .לבן דעת פטור Halakhah 2: It was stated35: "If a shepherd handed his flock over to another shepherd, the first is liable, the second is not liable.36" Rav and Rebbi Simeon ben Laqish both said, since he handed it over to a responsible person, he is not liable37. 35
Tosephta 6:20.
employed by the first as his helper
36
If the owner did not give prior
since then one may assume an implied
authorization for the change of control;
consent for the transfer of control.
cf. Qiddusin 1:4, Note 449; Ketubot 9:5,
37
Notes 127-146.
The first shepherd
the owner remain liable if he hands
remains liable to the owner; he might
over control to an irresponsible person,
sue the second shepherd once he paid
one may infer that any change of
the owner. The Babli, 56b, makes an
control between responsible persons
exception if the second shepherd is
implies a change of liability.
Since the Mishnah insists that
ונפלה לגינה והזיקה משלם.( מסרה לרועה נכנס הרואה תחתיו5b Une 48) "
־
:
די
·
־
:
T
* ־
T S I T :
T
:
-
T
T S ·
׳:
T
T T :
מךה ורעת# אבל. כש?ח?טה על גבי עשבים. רב הונא אמר.מה שנהנית .משלם מה שהזיקה
11
HALAKHAH
"If he handed it over to a shepherd, the shepherd takes his place. If it fell into a garden and caused damage, he29 pays for what it profited." Rav Huna38 said, if it fell on vegetables39. But if it stood up and grazed, he pays for what it damaged40. 38
In the Babli, 57b/58a, "Rav".
benefit to the owner is quite large.
39
"Paying for the benefit" may be
40
If the shepherd
does
not
more than "paying for the damage". If
immediately remove the animal from
the animal would have had broken
the field, the subsequent damage is not
bones if the f a l l had not
considered caused by the accident but
been
cushioned by the vegetation, the
under the shepherd's control.
רבי יוסי ברבי חנינה.ירדה ?דרכה והזיקה משלם מה שהזיקה
(5b line 50)
רבי יוחנן וריש לקיש רנריהון.ךת חייבת0 אותה השדה פטורה ןשךה א.אמר לעולם אינה חיי?ת עד שתצא מתוכה. אפילו רעת כל־־השדה ?טורה.אמריו אלא נפלה לגנה וירדה.לו־שות הרבים ותיכנס מךשות הרבים לשזרה אןוךת אותה השדה. על דעתיה דרבי יוסי בן חנינה ךאמר.לתוך גנה א ס ו ת מהו אפילו. וכא חייבת על דעיניו דרבי יוחנן וריש לקיש דיניו אמריו.?טורה לעולם אינה חייבת עד שתצא מתוכה לרשות הרבים.רעת כל־השדה פטורה •
R
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יךךה. אלא נפלה למקום שראויה לירד.ומרשות הרבים לשדה אחרת T
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R
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אלא נפלה. היא מקנניתה. אמר רבי יוסי בר חנינה.למקום שראויה ליפול דא ?ריכא לדא ודא. נפלה למקום שראויה לירד.למקום שראויה ליפול . ודא צריכא לדא. שמשלם מה שנהנית. דא צריכא לדא.צריכא לדא R
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.שמשלם מה שהזיקה "If it entered in due course, he
29
pays for what it damaged."40 Rebbi
Yose ben Rebbi Hanina said, on that field itself he is not liable, but for another field he is liable41. Rebbi Johanan and Rebbi Simeon ben Laqish both said, even if it grazed on that entire field he is not liable; he only is liable if it left the field for the public domain and from the public domain
1
NEZIOIN BAVA
CHAPTER
entered another field42. But what is the rule if it fell into a garden and then entered another garden? In the opinion of Rebbi Yose ben Rebbi Hanina who said, on that field itself he is not liable, here he will be liable43. In the opinion of Rebbi Johanan and Rebbi Simeon ben Laqish who both said, even if it grazed on that entire field he is not liable; he only is liable if it left the field for the public domain and from the public domain entered another field. But if it fell into a place which it could have entered, or it entered a place into which it could have fallen? 44 Rebbi Yose bar Hanina said, that is the Mishnah; it fell into a place into which it only could have fallen45. But if it fell into a place which it could have entered? Each case is problematic for one of them46. One needs the first case, that he pays what it profited45; the other47 needs the other case, that he pays what it damaged. 40
This quote from the Mishnah is
responsible realizes that the animal left
out of place since the following
the field into which it had fallen.
discussion still refers to the case that
43
Since he imposes full liability as
the animal accidentally fell into an
soon as the animal leaves the field of
area used for growing produce.
the accident.
41
44
He disagrees with Rav Huna and
In a case which could be
holds that for all damages caused by an
classified in two different ways, which
animal falling into a growing area by
section of the Mishnah is applicable?
accident, only the corresponding value
45
of animal feed is due. In the Babli.
leniency of the Mishnah only applies to
58a, this position is attributed to Rav
a case in which the animal fell into a
Cahana.
plot not accessible to it by walking.
In the entire paragraph, "liable"
46
A genuine accident.
The
R. Yose ben Hanina and R.
means "liable for the full value of the
Johanan.
destroyed produce".
47
42
an animal falling into a field accessible
In the Babli, 58a, R. Johanan
Even R. Johanan will agree that
holds that a change in the status of
to it by walking is judged by the rules
liability occurs as soon as the person
of entering, not falling.
13
HALAKHAH
ולא בית קב ?»פני.( תני· אין שמין בית פור מפני שהוא פוגם5b
line 63)
. אלא שמין בית סאה באותה שדה כמה היתה יפה וכמה היא יפה.שמשביח T T
·
T
-
:
T T
T
: IT
T
־
V T
T
J
T
S
י
·
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T V
5
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. בזמן שאכלה ייחורי תאנים וקיו־טמה לולבי גפנים. אימתי.אמר רבי יודה אמר רבי יודן משום.אבל אם אכלה בוסר או פגין שמין לו פירות ?מוריו א?לה פירות גמיריו משלם פירות ?מירין ?טיעות שמין לו.רבי עקיבה ?טיעות שמין לו בית סאה רבי שמעון בן להודה אומר משום דבי.נטיעות . לבי רבי ינאי אמרי. תבואה שלא הביאה שליש נידונת כנטיעות.עקיבה רבי יוסי בירבי חנינה אימר שמין קלח ?ס.שמין תו־קב ?ששים תךקבים .קלחים 48
49
It was stated : "One does not estimate a bet kor
because it would
diminish, nor a bet qab50 because it would inflate. But one estimates a bet se'ah32 of the field in question, how much it was worth and how much is it worth now. Rebbi Jehudah said, when? If it ate shoots of the fig tree or plucked shoots of vines. But if it ate unripe grapes or unripe figs, one estimates them as fully grown fruits. Rebbi Jehudah said in the name of Rebbi Aqiba: If it ate fully grown produce, he pays for fully grown produce, [fruits of] 51 trees, one estimates trees for him. 52
estimates by the bet se'ah
Trees one
Rebbi Simeon ben Jehudah said in the name
of Rebbi Aqiba: Produce not yet one-third ripe is estimated under the rules of trees.53" In the House of Rebbi Yannai they said, one estimates a three-<7aZ> in sixty three-qabs54. Rebbi Yose ben Rebbi Hanina said, one estimates a stalk in sixty stalks55. 48
Tosephta 6:21 (partially with
d i f f e r e n t tradents); Mekhilta Simeon ben lohai p. 195.
cubits.
At this wholesale level, the
dR.
damage done by the animal would be
Parts are
considered minimal and the farmer
quoted in the Babli, 58b/59a, as
deprived of just compensation.
Amoraic statements.
50
49
plot of this size the damage would be
30 bet se'ah = 75'000 square
One sixth of a bet se'ah.
In a
164
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER
complete and the farmer overpaid.
53
51
Reading of the Genizah text.
size of a bet se'ah.
52
In a minimal orchard, ten trees
54
To be estimated on a field the
A damaged plot the size of half
grow on a bet se'ah (cf. Sevi'it 1:2, Note
a bet se'ah is estimated in 30 bet se'ah,
18).
not 60.
One has to e s t i m a t e
the
diminution of value in the wholesale
55
price of the yield of ten trees.
Babli, 58b.
A similar statement is in the
. אמר ליה. אתא עובךא קומי >ץמואל.חד בר נש גנב חןא ?פוני
(5b line 72)
. ?בשה דאהיני חוה. אפור רבי יוסי ביו־בי בון.זיל שיימא ליה בריש דקלא A person stole a hard date 56 . The case came before Samuel who said to him 57 , go and estimate for him at the top of the date palm 58 . Rebbi Yose ben Rebbi Abun said, it was a preserve of unripe dates 59 . 56
Which is barely edible.
57
Probably to his student and
most expensive dates. 59
The treatment turned an almost
aide, Rav Jehudah, to determine the
wooden fruit into a delicacy for which
amount of restitution due.
a comparison with the sweetest kind of
58
fresh date might be appropriate.
The place most exposed to the
sun, which produces the sweetest and
המגדיש לתיד שדה סבירו שלא בךשות ואכלתן בסמתי של:( משנה גfoi. 5a) ואם הגדיש בךשות בעל. ואם הזיקה בסן בעל הגדיש חייב.בעל השךה פטור השדה חייב. T
־
· : ד
-
Mishnah 3: If somebody stacks his sheaves on another person's field without permission and the field's owner's animals ate them, he 6 0 is not liable. If it was damaged by it 61 , the owner of the stack is liable. But if he stacked his sheaves with permission, the field's owner is liable.
1
HALAKHAH 60
The field's owner; cf. Mishnah
61
5:4.
If the produce stacked there
was inappropriate as animal feed.
גךישים. אמר רבי י^חק. המגדיש לתוך שדה חבירו כולי:( הלבה ג5b nne 75) תיפתר ?ההיא ךאית ליה. אמר רבי יוסי בי רבי בון.בשךה ?כלים בבית .מסגר 62
If somebody stacks his sheaves on another person's field without
permission." R. Isaac said, are sheaves on a field like vessels in a house? Rebbi Yose ben Rebbi Abun said, explain it by one which has a lock. 62
Halakhah 5:5, Notes 29-32.
השולח את הבעירה ביד חרש שו?\ה וקטן פטור בדיני אדם:( משגה דfoi. 5a) אחד ה?יא את האש. שילחה ביד פיקח הפיקח חייב.וחיי? ?דיני שמים אחד ה?יא את העצים ואחד.ואחד ה?יא את העצים המ?יא את העצים חייב לי?הו. בא אחר וליבה המלבה חייב.הביא את האור המביא את האור חייב T
T
־
· . · ־: ־
T
י
··
-
T
T
־
T
V
. . .
-
T
·.·
·
··
.הרוח הרי כולן פטורין Mishnah 4: He who causes a fire through the hand of a deaf-mute, an insane, or an underage person63 is not liable in human law 64 but liable in Heaven's law65. If he causes it through a hearing person, the hearing person is liable66. If one person brings the fire and another one the wood, the one bringing the wood is liable. If one brings the wood and another one the fire, the one bringing the fire is liable67. If another person came and fanned the flames, the one who fanned is liable. If the wind fanned it68, none of them is liable69. 63
These are irresponsible; no
liability can be imposed on them.
The expression "to send a fire" is a pun on the expression "sending "בעירה
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER
(Ex. 22:4), his animal, and paying for 67 If several ingredients are " בערהarson" in v. 5; cf. Ibn Ezra ad loc.necessary, the person contributing the 64 Damages by indirect arson last ingredient makes the act possible cannot be recovered. and, therefore, bears full liability. 65 He cannot hope for divine 68 And without wind the fire forgiveness unless he pays the damages. would not have caused damage. 66 Since "there is no agency in 69 Since they did not directly cause criminal matters", cf. Note 20. the damages. . ?שמסר לו גמלת. חזקיה אמר. השולח את הבעירה כולי:( הלפה ד5c line 1) היא גחלת היא שלהבת וקשיא. אמר דבי יוחנן.ת חייב5אבל מסר לו שלה ךאה גחלתו שלסבירו מגלגלת ןהול?ת ואין# אילו מי.על דעתיה ךחזקיה אינמי. תיפתר בשמסר לו גחלת הפקר. אמרי. שמא אינו פטור.כולה אותה ··
?..
.
-
״
.. -
-
T
..
T
ג
·
··
:
IT
T
··
T
v
T
. ולית שמע מינה כלום.שלסבת ספקר Halakhah 4: "He who sets a fire," etc.
70
Hizqiah said, if he handed
him71 a glowing coal. But if he handed him an open flame he is liable72. Rebbi Johanan said, coal and flame are the same 73 .
It is difficult
according to Hizqiah, for if somebody saw another person's glowing coal rolling by and did not extinguish it, is he not free from liability74? They said, explain it if he handed him an ownerless glowing coal, or also an ownerless flame, and one cannot infer anything75.
70 A similar discussion is in the Babli, 59b-60a; but the underlying argument there seems to be different. 71 The irresponsible person. 72 In that case, he is directly responsible for the fire; it is not indirect causation. 73 Since after handing the fire to the deaf-and-dumb, insane, or underaged, he cannot know what they
are going to do with it; the causation of the damage is still indirect. R. Johanan will agree that if somebody hands a fire to an irresponsible person and then guides that person until the fire is set, he is the arsonist and liable for all damages. 74 The passive bystander who fails to prevent a fire cannot be sued for damages. Then what is the difference
HALAKHAH
between an irresponsible and a responsible person in this matter? 75 The responsible person will acquire the coal or burning object by picking it up and becomes liable in all respects; an irresponsible person cannot acquire. E has a different version of the last sentence, which avoids the Babylonian
expression
1
:אינמי
תיפתר שמסר לו שלהבת של הקדש ולית ש׳ מ ?לום.
"Explain it if he handed him a flame belonging to the Sanctuary, and one cannot infer anything." Taking the Sanctuary's property is sinful; only the adult can sin.
. וליבה. מאן דמר. וניבה. אית תניי תני. וליבה.( אית תניי תני5c line 6) . וניבה והיה בלי?י ?אש בוערת. מאן זימר.ד?תיב בלבת אש Some Tannalm state: says
וליבה. Some Tannaim state: וניבה. He who
· וליבהAs it is written, "in the flaming fire"76. He who says וניבה
י
"it was in my heart like burning fire.77"
76 Ex. 3:2. 77 Jer. 20:9. A similar argument is in the Babli, 60a. It seems that the difference between the versions is simply a dialectal switch between the liquids / and «; but a biblical source is sought. In the Babli,
the reference is to Is. 57:19, where the "fruit of the lips" is interpreted as "speech". The verse from Jer. quoted here then points out that speech can be fiery, i. e., with one's mouth one can fan a fire.
אבל ברוח שהעולם. ?רוח שלאמסין היא מונניתא.( תמו אמרין5c line 8) אפילו רוח שהעולם. ר?י יוחנן וריש לקיש ףנךיהון אמרין.מתנהג בו חייב .מתנהג ב י ? ט ו ר · שפעמים בא פעמים לא בא There78, they say, the Mishnah speaks of a catastrophic wind, but in case of normal wind he is liable. Rebbi Johanan and Rebbi Simeon ben Laqish both say, even in case of normal wind he is not liable; for sometimes it blows, sometimes it does not blow79.
18
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER
78 Babli 60a, in the name of Rava, the representative of Galilean Halakhah. 79 Wind is unpredictable; wind
which is fanning a fire cannot be planned. If without the wind the fire would not have spread, the person starting the fire is not liable.
השולח את ה?עירה ואללה עצים או אבנים אי ןגפר חייב:( משגה הfoi. 5b) בךה גדר שהוא גבוה או־בע אמות# .שנאמר כי תצא אש ומצאה קוצים וגוי .נהר דפטור או דרך הרבים או דד ··׳יד״:·.· Mishnah 5: He who sets a fire which consumes wood, or stones, or dust, is liable since it is said: "If fire gets out of control and finds thorns, etc."80 If it crossed a wall four cubits high81, or a public road82, or a brook83, he is not liable.
80 Ex. 22:5. The Halakhah will explain the proof from the verse. 81 A stone or brick wall which will not burn.
82 At least 16 cubits wide (Halakhah 6, Mishnah Bava batra 6:7). 83 At least 8 cubits wide (Halakhah 6).
מה קוצים. השולח את ה?עיךה ואכלה עצים כולי:( הלבה ה5c line 11) תלמוד לומר.מיוחדין שדרכן לידלק אף אין לי אלא ךבו־ים שדךכן לידלק או מה גדיש מיוחד שתלוש מן הקךקע אף אין לי אלא ךבר התלוש מן.גדיש או מה אילו ואילו פ>יוחדין >{\דרכן לידלק אף. תלמוד לומר קפ>ה.הקרקע תלמוד. ליסכה נירו סי?קזפה אבניו מניין.אין לי אלא דבר שדרכו לידלק על דעתיה דרבי.לומר או סשךה ויאמר קוצים קמה גדיש ואל יאמר שךה אינו. ועל דעתין דרבנין דאמרי. דאמר משלם כל־מה שבתוכו.יוזץ ניחא דבר נאמר שןה ולאי זהm לאי
.משלם אלא גדיש חטים וגדיש שעורים .ךבר ?אמר גדיש
HALAKHAH
1
"He who sets a fire which consumes wood,84" etc. Since thorns are flammable, do I only include flammable material? The verse says, "a stack". Since a stack of sheaves is particular in that it was harvested, do I only include harvested material? The verse says, "standing grain." Since all of these are particular in that they are flammable, do I only include flammable material? If it swept his furrow or damaged his stone, from where? The verse says, "or the field.85" Should it only have mentioned thorns, standing grain, and stack, but not mentioned field? In the opinion of Rebbi Jehudah86 this is acceptable since he says, he pays for everything inside. But according to the rabbis, who say that he only pays for a stack of wheat or barley sheaves, why did it mention "field"87, why did it mention "stack"88?
84 The full verse reads: "If fire gets out of control and finds thorns, or consumes a stack of sheaves, or standing grain, or the field, the person who set the blaze shall certainly pay." Similar discussions on what the different examples mentioned in the verse imply are in the Babli 60a, Mekhilta dR. Ismael, Neziqin 14 (ed.
Horovitz-Rabin p. 297), Mekhilta
dR.
Simeon ben lohai p. 196.
85
The earth constituting the field.
.־twa ־tro In
־Ijnv >? >־.i»n
86 Mishnah 7. Since R. Jehudah requires the arsonist to pay for everything of value stored inside the stack, nothing of value would have been excluded if "field" had not been mentioned. 87 To include stones and require the arsonist also to pay for the work needed to plough the field anew. 88 To include everything stacked, even limestone assembled to be burned into lime (Mekhilta dR. Ismael).
:jtt iN rriox v?!־n
tts 7mj| (5c line 20)
nrn n?v>p)3:a !?ini .njwjip N>n nniipn .ni! w n o ? nniip?
N>n n?v>pp.? .־־ION
1
NEZIOIN BAVA
CHAPTER
"If it crossed a wall four cubits high, or a public road, or a brook, he is not liable." Rebbi Abba said, the Mishnah speaks of burning fire89. But if it is wind-whipped everybody agrees that he is liable90. Rebbi Johanan said, the Mishnah speaks of wind-whipped fire, but if it is burning he is not liable90
89 A fire which spreads by burning the flammable material next to it, to be distinguished from wind-whipped fire which jumps over fire clearings and waterways.
90 Since it can be expected to cross a fire clearing of 16 cubits and more. 91 If the fire unexpectedly crosses a fire wall.
רבי אלעזר. המז־ליק ?תוך שלו עד כמה תעבור הךלילןה:1 ( משכהfoi. 5b) רבי ליעזר אומר שש.עזריה אומר רואיו אותה ?אילו היא ?אמצע בית כור עשרה אמי ת ?דוד רשות הרבים ורבי עקיבה אומר סמשים אפוה ורבי שמעון אומר שלם ישלם המבעיר את ה?עיךה הכל לפי הךליקה Mishnah 6: If somebody starts a fire inside his property, how far does it have to spread92? Rebbi Eleazar ben Azariah says, one looks at it as if he started it at the center of a bet kor9i. Rebbi Eliezer says, sixteen cubits like a public road; and Rebbi Aqiba says, 50 cubits; and Rebbi Simeon says "the person setting the fire shall certainly pay,94" everything depends on the setting of the fire.
92 That the spreading of the fire therefore is 273.86 cubits and the was not foreseeable and the person distance of the center from the side is starting the fire would no longer be 136.93 cubits. For him, the liability liable. stops if a strip 137 cubits wide around 93 Which is 75'000 square cubits the fire is protected against the spread (Note 49). The edge length of a bet kor of the fire. 94 Ex. 22:5.
11
HALAKHAH
מעשה ש^ברה ךליקה את. תני. המךליק בתוך שלו כולי:( הלבה ו5c line 24) ר אומר שש עשרה$ רבי ליע. עד כפ>ה תעבר הךליקה. שהיונה קשה.היךדן רבי יהוךה אומר שלשים. בשעת הרוח שלשים אמה.אמות כךךך הרבים בשעת. רבי עקיבה אומר ממשים אמה. בשעת הרוח חמשים אמה.אמה . אימתי.הרוח מאה אמה מעשה בערב שקפץ האור יותר משלש מאות אמה אבל אם היו עצים מצויין לפניו או שהיה מספסף והולך אפילו.בזמן שקפץ . עבךה נהר או שלולית ךחביו שמו?ה אמות פטור.עד מיל חייב Halakhah 6: "If somebody starts a fire inside his property," etc.
95
"It
happened that a fire crossed the Jordan, because it was a firestorm 96 . How far may a fire spread97? Rebbi Eliezer says sixteen cubits like a public road, if there is wind thirty cubits. Rebbi Jehudah says thirty cubits, if there is wind fifty cubits. Rebbi Aqiba says 50 cubits, if there is wind a hundred cubits. It happened in Arabia that a fire jumped more than three hundred cubits. When is this? If it jumps. But if there is wood or it burns continuously98, he is liable even up to a mil".
If it crossed a
river or a pond eight cubits wide, he is not liable."
95
Tosephta 6:22-23; cf. Mekhilta dR. Ismael, Neziqin 14 (ed. HorovitzRabin p. 297), Babli 61a. 96 A large fire can create its own storm which carries the flames beyond the expected limits. 97 How wide a strip has to be
cleared of flammable material to protect the person who set the fire from damage claims? 98 If the safety strip is not cleared of all flammable material. 99 2'000 cubits.
המךליק את הגדיש והיו בו כלים רבי יהודה אומר ישלם:( משגה זfoi. 5b) כל־מה שבתוכו וחכמים אומרים אינו משלם אלא גדיש של חטין או גדיש של עבד כפות לו וגדי. היה ?די כפות לו ועבד סמוך לו ונשרף עמו חייב.שעורין
1
NEZIOIN BAVA
CHAPTER
ומודין חכמים לרבי יהודה במדליק את הבירה.סמוןז לו ונשרף עמו פטור .שהיא משלם כל־מה שבתוכה שכן ךרןז ?ני אדם להניח בבתים Mishnah 7: He who sets fire to a stack of sheaves which contains implements, Rebbi Jehudah says, he has to pay everything contained in it but the Sages say, he pays only for a stack of wheat sheaves or a stack of barley sheaves100. If a goat was tied to it, and a slave was nearby 101 , and they were burned, he is liable. If a slave was tied to it, and a goat was nearby, and they were burned, he is not liable 102 . But the Sages agree with Rebbi Jehudah that one who sets fire to a building has to pay everything contained in it since people regularly store things in houses.
100 He has to pay only for what was visible from the outside. 101 Since the slave was not bound, he could have escaped. The arsonist is not guilty of murder; he is liable for all material damage which he may cause. 102 Since the slave could not have
escaped, the arsonist is a murderer. Even if he cannot be criminally prosecuted for lack of eye witnesses or for other reasons, he cannot be sued for monetary damages (Ketubot 3:1, Notes 29ff., Terumot 7:1, Notes 3-73, and sources given there.)
. רבי אבהו בשם רבי יוחנן. המדליק את הגדיש כולי:( הלבה ז5c line 31) .מידיו חכמים לרבי יודן בכלי גירו שדרכן להטמין מחלפה שיטת רבי יילן ולית רבי יוךו. לרבות הטמון. והכא הוא אמר. ?רט לטמון.תמן הוא אומר . שמשלם כל־מה שבתוכו. לאי זה דבר נאמר גדיש.דריש הכא אלא גדיש T
··
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-
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T
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T
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. ?רט לטמון. וכא אכירין. לרבות טמון. תמו אמרין.מחלפה שיטת רבנין מידיו חכמים לרבי יודן בכלי גורן.ולא כן אמר רבי אבהו ?שם רבי יוחנן אבל אם יש עדים כל־עמא. בשאין עדים. אמר רבי הושעיה.שדרכן ליטפןן או גדיש. היה גדיש חיטים מחופה שעורין.י כן3מי ד י על ל׳דא דרבי)יוסי( ךת ?הךא חד בר נש אפקד גבי. נותן לו גדיש שעירים.שעירין מחו?ה ?חיטין ואהו היא. סיגין הוה מלא. אהן אמר.חבריה חד שק צריר ואירעו אונס . מרי זה נשבע ונוטל. מטקסין ןזוה מלא.אמר
13
HALAKHAH
Halakhah 7: "He who sets fire to a stack of sheaves," etc. Rebbi Abbahu in the name of Rebbi Johanan: The Sages agree with Rebbi Jehudah about threshing tools which usually are hidden there103. The argument of Rebbi Jehudah seems inverted. There104 he says except what is hidden, but here he says including what is hidden? But does not Rebbi Jehudah simply explain "stack"? Why was "stack" written? That he has to pay for all that is in it105. The argument of the rabbis seems inverted. There they say, including what is hidden; but here they say, except what is hidden? But did not Rebbi Abbahu say in the name of Rebbi Johanan: The Sages agree with Rebbi Johanan about threshing tools which usually are hidden there?106 Rebbi Hoshaia said, if there are no witnesses. But if there are witnesses, everybody agrees with Rebbi (Yose) 107 as it was stated:
10
«"If it was a stack of wheat sheaves covered with barley or a
stack of barley sheaves covered with wheat, he pays for a stack of barley." As the following: A person deposited a tied sack with another person, when something happened. This one said, it was full of dross, but the other said, it was full of raw silk. [ ] 109 He swears and collects110. 103
The Babli (61b) agrees in the
mention of "stack" the arsonist would
name of Rava, the proponent of
have to pay for the grain, the inclusion
Galilean Halakhah.
of "stack" can only mean "everything in
104
a stack, whether recognizable from the
Mishnah Peak 6:9. The parallel
treatment there in Halakhah 6:9 (Notes
outside or not."
151-154) is more explicit.
106
105
The difference has nothing to
Jehudah. Their difference is about the
do with positions of R. Jehudah, but
standards of proof required from the
with his interpretation of Ex. 22:5. The
victims of a fire. R. Jehudah holds that
They do not disagree with R.
verse states that the arsonist has to pay
the arsonist would have to disprove any
for "thorns, or a stack, or standing
claim while the rabbis hold that the
grain, or a field." Since even without
claimant still has the burden of proof
174
NEZIQIN BAVA ΡΑΜΜΑ CHAPTER SIX
unless he is supported by current
loss by robbery. Since the Yerushalmi
agricultural practice.
holds that the Sages mostly agree with
107
R. Jehudah, everybody must hold that
Pne has to read: Jehudah, with
Rosh (Chapter 6, #16).
the victim of a fire may swear and
108
Tosephta 6:24, Babli 62a.
collect. In the case described, since the
109
Add with Rosh and Alfasi
sack was deposited tightly tied, the
(#125): "Rav said."
argument of the person with whom the
110
The text is elliptic; it is best
sack was deposited (who may have set
explained following Nahmanides (and
the fire himself), that the sack might
all Spanish commentators of the Babli.)
have contained scrap metal, is not more
The first problem is what is the
than a c o n j e c t u r e and may
connection between the story and the
disregarded.
be
question at hand; the second is why the
By the biblical law of deposits {Ex.
claimant may swear and collect.
22:6-8), the person holding the deposit
Nahmanides (as quoted by Rashba ad
has to swear that he did nothing to
62a and others) thinks that the sack
impair the deposit; then he is not liable.
was lost in a fire; the owner of. the sack
If he set the fire, he cannot swear and,
claims payment from the person
therefore, should be required to pay
responsible for the fire. Now Mishnah
without the other side being forced to
Sebuot 7:1 states that in general one
swear. However, this only applies if
only accepts an oath of a person who
the nature of the deposit was known.
can absolve himself of payment by the
If the contents of the sack were not
oath. To collect money based on an
ascertained by the trustee when he
oath is possible only in very few cases,
accepted the sack, the rule that the
one of them being the victim of a
person who cannot swear must pay is
robbery. In the Babli, 62a, it is stated
irrelevant.
that R. Jehudah equates loss by fire to
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HALAKHAH
ךמך דבי ישמעאל ביךבי. וכד ו־בו ךקיקיא יקזבון פלגא.יסבון ךבןבין פלגא . איו מן הךא לית שמע מעה ?לום. אמר. אתא עובדא קומי רבי חייה.יוסי . כבר יהבית פלגא. אמר ליה מריה דפיקדתא. יךנייהבון לבנוי דאריסה.[ ] ומה שאתה נותין על פי בית דין. מה שנתתה על פי בית דין נתונה.אמר ליה יבון לון. מהו ךיימרון ?נוי דאריסיה דבר זיזא ל?נוי ךבר זיזא.אונה נותן מהו ךיימרון. מה שנעשה על פי בית דין נעשה. יכליו מימר לון.מה ךנסתון אמר. יכלין מימי לון מציאה מצאנו. ני?לוג עמכון.ךקוקייא לרבךבייא . לית בין רבךבייא לדקוקייא אלא כמי שנית! לסן מתנה.ר?י יצחק Rebbi Johanan asked: Can one argue for him an argument which does not apply to him 111 ?
Let us hear from the following:
Bar Ziza's
sharecropper deposited a pound112 of gold with somebody. Bar Ziza and Bar Ziza's sharecropper died; the case came before Rebbi Ismael ben Rebbi Yose.
He said, does not everybody know that all Bar Ziza's
sharecrooper had was Bar Ziza's property? It should be given to Bar Ziza's sons. Bar Ziza had adult and underage sons. He said, the adult one should take half and when the underage ones grow up, they should receive half. Rebbi Ismael ben Rebbi Yose died; the case came before Rebbi Hiyya who said, that argument113 means nothing [since there are people who do not flout their wealth] 114 ; it should be given to the sharecropper's sons. The trustee told him, I already disbursed half of it. He told him, what you gave, you gave by court order and what you will give, you will give by court order. May the sharecropper's sons say to Bar Ziza's sons, give us what you took? They can tell them, what was done was done by court order. May the underage ones say to the adult, let us share with you? May they tell them, we found a find? Rebbi Isaac said, the case between the adult and underaged ones is compared to one who gave a gift115.
NEZIOIN BAVA
1 111
The entire paragraph is in a
CHAPTER Century.
slightly different formulation in Sebuot
113
R. Ismael ben R. Yose's.
7:2, 37d.
114
Missing here, added from the
Since the Sages agree with R.
text of Alfasi (#125) and the parallel in
Jehudah that for matters within general
Sebuot. In the latter text, the position
practice one believes the claimant of
of R. Hiyya is explicitly endorsed by R.
fire damages without proof, must the
Johanan who quotes Prov. 13:7: "There
"general practice" be interpreted
are those who pose as rich and have
narrowly or may one admit, e. g.,
nothing, pose as poor and have great
practices of rich people for a poor
wealth".
claimant?
115
112
that "it should be given to Bar Ziza's
A Roman pound, 345 g, an
enormous value in the early 3rd
Since R. Ismael ben R. Yose said
sons," all have to share equally.
גניל שהיה טעון פשתן. גץ שיצא מתתת הפטיש והזיק חייב:( משגה חfoi. 5b) ועובר בךשות הרבים נקננסה פשתנו לתוןז החנות ודלקה בנרי של סנווני הניח החנווני נרו ?)בחוץ החנווני חייב.והז־ליק את הבירה בעל הגמל חייב. רבי יהודה אומר בנר חנוכה פטור. T
t
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Mishnah 8: If a spark came from under a hammer and caused damage, he 1 1 6 is liable. If a camel was loaded with flax and while it walked in the public domain the flax entered a store, was lit by the storekeeper's light, and set the building on fire, the camel's owner is liable. If the store owner put his light outside 117 , the store owner is liable. Rebbi Jehudah says, in case of a Hanukkah light he is not liable 118 . 116
The
person
working
the
domain.
hammer.
118
117
required.
An illicit use of the public
Where an outside display is
HALAKHAH (5c line
59) ?נר חנוכה. תני רבי יידן. גץ היוצא מתתת הפטיש כולי:הלכה ח
כגון אילו. בין כך ובין כך חייב. וחכמים אימרין.פטור מפני שהוא ךשות שהן עושין סוכות בפתחי חנויותיסם ?חג מפני שהוא ךשות ובא אחר והוזק .בסן חייב Halakhah 8: "If a spark is coming from under a hammer," etc. 119
"Rebbi Jehudah stated: In case of a Hanukkah light he is not liable
because he acted with permission118. But the Sages say, in any case he is liable, as, e. g., those who build huts in front of their stores on Tabernacles because it is permitted120; but if somebody else is hurt by them, he is liable." 119
Tosephta 6:28.
120
Because
of
jurisdiction of the Jewish court but it the
religious
cannot supersede the right of others to
requirement, the use of public space
unhindered access to the public
for a hut is permitted under the
domain.
מרובה פרק שביעי
מרובה מידת תשלומי כפל ממידת תשלומי אךבעה וממשה:( משגה אfoi. 5c) ןבר שיש בו רוח חיים ו?ךבר שאין בו רוח3 שמידת תשלומי ??ל ניה?ת בין ומידת תשלומי ארבעה וחמשה אינה נוהגת אלא בשור ושה בלבד.חיים -
.
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שנאמר כי יוננב איש שור או שה וגי'· איו הגונב אחר הגבב משלם תשלומי .כפל ול א הטובח יליא המוכר אחר הגבב משלם תשלומי אךבעה וממשה Mishnah 1: The obligation to make double restitution1 is more frequent than that of paying quadruple or quintuple restitution since the obligation to make double restitution applies both to living things and to inanimate objects; but the obligation of paying quadruple or quintuple restitution only applies to oxen and sheep, as it is said: "If a man steal an ox or a sheep,2" etc. He who steals from a thief does not pay double restitution, nor does the one who slaughters or sells after a thief pay quadruple or quintuple restitution. 1
The general punishment of a thief,
payment for stolen cattle sold or
Ex. 22:3,8.
slaughtered by the thief and quadruple
2
payment for stolen sheep or goats.
Ex. 21:37 decrees quintuple
5)
מאם. מנן תיתי ליה. כ>רובה מידת תשלימי כפל כולי: ה ל כ ה אd
לרבות. כשהוא אומר חיים. אין לי אלא שור יממור ושה.המצא תמצא וגוי אם. ולמה שור !ממור ושה. לרבות את המיטלטלין. הגניבה.כל־בעלי חיים יצאו.תני רבי ישמעאל : IT
·•י
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6
[ ] .דבר שיש בו המיה למזבח ניתני שור ושה L
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T
line 33)
9
HALAKHAH
יצאו. יצאו עבדים שאיו לוז בסן אלא תשמיש.עןךקעות שאיו מיטלטלין .שטרות שאין לך בהו אלא ךאייה Halakhah 1:
"The obligation to make double restitution is more
frequent," etc. From where does he get this? From "if being found it is found3". This includes not only ox, or donkey, or sheep: Since He says "alive", it includes all living beings 4 . movables.
"The stolen goods", to include
Why "ox, or donkey, or sheep"?
If it were restricted to
anything useful for the altar, one should have stated "ox and sheep"5. [If it were restricted to anything useful for the priests, one should have stated "ox and donkey.] 6 Rebbi Ismael stated: It excludes real estate which is not movable; it excludes slaves from whom you only have service; it excludes documents which only are for proof 7 . 3
Ex. 22:3: "If the stolen goods being
Genizah fragment. At first look, the
found arc found alive in his hand, be it
argument seems to prove that double
ox, or donkey, or sheep, doubly shall he
restitution be required only for animals
pay."
Since in 21:37 quadruple or
whose firstborn are either given to the
quintuple restitution was ordered for
Cohen (cattle and sheep, Ex. 34:19), or
selling or slaughtering stolen cattle or
for which a substitute is given to the
sheep, the mention of "donkey" extends
Cohen (donkeys, Ex. 34:20,13:13). The
the set of objects subject to double
extended arguments in the Babli, 64a,
restitution beyond that subject to
and even more so in Mekhilia
multiple restitution.
Simeon ben Iohai, p. 194, note that the
4
Babli 83b, Mekhilia dR. ismael
explicit mention of "stolen goods" shows
Neziqin 13, Mekhilia dR. Simeon ben
that the list is incomplete and, therefore,
Iohai p. 194.
no restriction is intended..
5
7
Since a donkey is an impure
dR.
Babli 64b; for these only simple
animal excluded from the altar, its
restitution is required.
mention declares the law to be a strictly
which prove a claim do not in
profane matter.
themselves represent money's worth.
6
Addition of E, confirmed by a
Documents
180
NEZIQIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
למה לא שנינו שמידת תשלומי ל?ל נימ?ת בטוען.( דבי אבהו שאל5d unc 44) . מה שאין כן בתשלומי אךבעה יסמשה.טענת גנב בשותפין Rebbi Abbahu asked: Why did we not state that double restitution is due if a claim of theft is made in a partnership8, where quadruple or quintuple restitution does not apply9? 8
In any trust relation, the person
Abba in the name of R. Johanan that
making a false claim that something was
quadruple or quintuple restitution
stolen which he himself took has to
applies in case of a fraudulent claim of
make double restitution, Ex. 22:8.
theft, 62b.
9
The Babli quotes R. Hiyya bar
כל־ע^מו אין כתיב. ולא מבית האשה.( תני· וגונב מבית האיש5d
line 46)
אין הגונב אחר ה*?ב משלם תשלומי ]כפל. ותימר הכין.רעהו אלא בשואל גנב.משלם תשלומי[ או־בעה וחמשה
ולא הטובח ולא המוכר אחר
ונגנבה ממנו ]ןארור כך נמצאת הגניבה למי הוא משלם· לראשון לשיני . אין תימר.גליס את השיני ונשבע לסן/ גנב ונגנבה ממנו[ ותפשו הב.לשניסם אין מוציאין מן. אין תימר. מביא קי־בן על השבויה.מוציאין מן השיני אין. גנב ונגנבה ממנו ונמלך השיני להחזיר. אינו מביא קו־בן שבועה.השיני יחזיר לגנב. אין תימר. יחזיר לבעלים פעמים שאין מודיעין לגנב.תימר . ירזזיר לבעלים בפני גנב. כיצד ?עשה.פעמים שאין מודיעים לבעלים It was stated: "It was stolen from the man's house"10, but not from the woman's house11? Is not "his neighbor" only written in respect of the borrower12? But one has to say that "he who steals from a thief does not pay [double restitution, nor does the one who slaughters or sells after a thief pay]13 quadruple or quintuple restitution. If something was stolen which then was stolen from him; 14[when in the end the stolen object was found, to whom does he pay? To the first owner, to the second15, to both of them16? If something was stolen which then was stolen from him151; the
HALAKHAH owners apprehended the second thief who swore to them 17 . If you say that one takes it away from the second, he has to bring a sacrifice for the oath. If you say that one does not take it away from the second, he does not have to bring a sacrifice for his oath. If something was stolen which then was stolen from him 15 and the second thief decides to return it 18 , if you say that he has to return it to the owners, they might not inform the first thief 19 . If you say that he has to return it to the first thief, that one might not inform the owners 20 . What does he have to do? He returns it to the owners in the presence of the thief. 10
Ex. 22:6, s p e a k i n g
of
the
13
This is a quote from the Mishnah,
responsibilities of the unpaid trustee.
complete only in E.
(Different baraitot explaining the verse
fragment, after the first few words the
arc in Sebuot 8:1, fol. 38b). The verse
rest is indicated by "etc." In the Leiden
ends: If the thief is found he has to
ms. it is missing; the scribe skipped from
make double restitution. 11
Since this interpretation does not
תשלומיto 14
.
In the Genizah
תשלומי
Addtion from E supported by the
make sense, it is natural to read the
Genizah fragment. It is again missing in
verse meaning that the thief stealing
L because the scribe omitted the text
from the trustee has to pay double but
between two identical expressions.
the thief stealing from the thief does
15
The thief.
not.
16
The answer is given at the end of
In the Babli, Bekhorot 11a, the
expression is read to exclude stealing
the paragraph.
from public property from double
17
restitution.
steal the object from them.
12
Ex. 22:13. In fact, "his neighbor"
owners can recover the object from the
is also written for the paid trustee, Ex.
second thief, he swore falsely and has to
22:9. In all these cases, it is emphasized
bring a reparation sacrifice as described
that one only deals with the principal,
in Lev. 5:1-13. But if the owners can
not that anything was stolen from a
only demand payment of the object's
He swore falsely that he did not If the
thief. E reads: "Only the borrower is
worth, he did not swear falsely since he
called neighbor."
did not steal from them.
182 18
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER SEVEN returned.
Who also will confess from whom
he took the object. 19
20
That he has to pay
simple
That he owes them
double
restitution.
restitution since the object already was
ם אי על פי שנים אחרים1 גנב על פי שנים וטבח ומכר על פיך:( משגה גfoi. 5c) גנב ומכר בשבת גנב ומכר לעבודה זרה גנב.משלם תשלומי ארבעה וחמשה -T
TT
T
י: -
- ד
-T
1• ־
-
- T
-T
ד
· ־: ·־
•דיT
: -
·· -
:
וטבח גנב אביו כך· · •מת ואחר ומכר וטבח אביו גנב משל הכיפורים וטבח ביום ״T : - r יT IT ·־־: ־T ־T : ·T -T · ־ ־־T: ח לרפואה או5 גנב ןט.ואחר כך הקדיש משלם משלומי ארבעה וחמשה גה#לגילבים השוחט תמצא טרפה השוחט חולין בעזרה משלם תשלימי אר וסמשה רבי שמעון פוטר בשני אילו. Mishnah 2: He who stole according to the testimony of two people21 and slaughtered or sold according to their testimony or the testimony of two others, has to pay quadruple or quintuple restitution. He who stole and sold on the Sabbath22, stole and sold to pagan worship23, stole and slaughtered on the Day of Atonement24, stole from his father, slaughtered, or sold, and then his father died,25 stole, slaughtered, and then dedicated it to the Temple26, has to pay quadruple or quintuple restitution. He who stole and slaughtered for medical purposes or for the dogs, he who slaughtered and it turned out torn27, he who slaughtered a profane animal in the Temple courtyard28, has to pay quadruple or quintuple restitution. Rebbi Simeon frees from liability in these two cases29. 21
To recover stolen property is a
of the thief which can be based only on
civil matter and is judged according to
the testimony of at least two eye
civil law. But for the owners to collect
witnesses to the act.
double, quadruple, or
22
quintuple
restitution requires a criminal conviction
This is forbidden but in itself is
not a capital crime which would
13
HALAKHAH
preempt the imposition of a fine. But if
26
he slaughtered on the Sabbath he
the fine when he dedicated, the
committed a capital crime and could not
dedication cannot erase the liability.
be sentenced to a fine; cf. Chapter 6,
27
Note 102.
found to be sick and the meat unfit for
23
human consumption.
As long as he does not himself
Since he already was subject to
On inspection the animal was
participate in pagan worship, no capital
28
crime has been committed.
bidden for any use.
24
29
The punishment for this deadly sin
The slaughtered animal is for-
He holds that slaughter which
is left to Heaven, not the human court.
does not prepare meat for human
25
Even though he is an heir, he has
consumption technically is called
to pay to his co-heirs their share in the
"killing" rather than "slaughter" and is
fine payable to the estate.
not covered by the rule of Ex. 21:37.
5)
ולא כן אמר רבי אבהו בשם רבי יוחנן הזיז* בחלב ושגג: ה ל כ ה בd
line 53)
רבי בון בר חייה ?שם רבי שמואל בר.בקו־בן ממריו בי ולוקה ומביא קרבן יצא. שני ךברים כ>סירין לבית דין התופס אחד מרזן.רב יצחק כדי רשעתו. דבר שמסור לשמים. ־
29
•
T
-
T
··
Did not Rabbi Abbahu say in the name of Rebbi Johanan: If he is
intentional about fat but in error about a sacrifice, he can be warned, is whipped, and brings a sacrifice.
30
Rebbi Abun bar Hiyya in the name of
Rebbi Samuel bar Rav Isaac: (Deut. 25:2) "Because of his guilt." If two alternatives are presented to the court, one chooses one of them.
This
excludes matters in the power of Heaven. 29
This is the beginning of the
sacrifice which might atone for an
discussion about when a fine can or
intentional sin.
cannot be imposed. The correct text is
30
in Terumot 6:1, Notes 5,6. There is no
Terumot 7:1, Notes 2,14.
T
T
18
N E Z I N BAVA ΡΑΜΜΑ CHAPTER SEVEN
גנב על פי שנים וטבח ומכר על פיסן ונ?)?או זוממיו כ>ש?!מין:( משנה ג101.5d) גנב על פי שנים ןטבח ומכר על פי שנים אחרים אילו ואילו.לו את הכל .נמ^או זופזמין הראשונים ?)שלמים ??ל והאחרונים ?)שלמים תשלומי שלשה נמצאו האחרונים זו?>מין הוא משלם תשלי?יי ??ל והם ?)שלמים תשלומי אחד מן הראשונים זומם. אחד מן האחרונים זומם בק\לה עדות שנייה.שלשה .בטלה כל־העדות שאם אין גניבה אין טביחה ואין מכירה Mishnah 3: One was convicted of theft on the testimony of two witnesses and of slaughtering or selling on their testimony; if they are found perjured they pay everything31 to him. If he was convicted of theft on the testimony of two witnesses and of slaughtering or selling on the testimony of two others who all were found perjured, the first group pays double restitution and the second group triple32. If the second group were found perjured, he pays double restitution33 while they pay triple34. If one of the second group was found perjured, the second testimony is invalidated35.
If one of the first group is found perjured, the entire
testimony is invalidated since if there is no theft there is no slaughter or sale36. Deut. 19:19 requires that the
becomcs criminal only if the animal was
punishment of a perjured witness be the
31
stolen. Therefore the testimony of the
statutory punishment which would have
second group is predicated on that of
been
accused.
the first group; they only have to pay
Testimony can be shown to be perjured
the difference their testimony would
only
imposed by other
on
the
which
make in the sentence imposed on the
establishes that the witness was not in a
testimony
defendant had their testimony been true.
position to see the act which he testifies
For the imputed sale of a stolen sheep
about; cf. Keiubot 2:11, Note 199.
they pay double, for that of a stolen ox
32
triple damages.
As pointed out at the end of the
Mishnah, everybody is permitted to sell
33
For the valid conviction of theft.
or slaughter his livestock.
34
Pr double, as the case may be.
The act
1
HALAKHAH
A
single witness in a criminal
,proceeding is disregarded, Deut. 19:15.
36
No possibility to prosecutc for
sale or slaughter
עד כדון בשבאו עידי ?ניבה ועדי. גנב על פי שנים כולי:הלכה ג
(5d line 57)
. באו עידי ?ניבה ולא קיבלום ואחר כך בעו עידי טביחה.שביחה כאחת הוו יוךעין ש?בר באו עידי ?ניבה ולא קיבלנום ועל ידיכם אנו.׳ו# אמריו דבי. נמצאו עידי טביחה זיממין משלמיו על ידי עידי ?ניבה.מקבליו אותן באו. עד כדיו ?שבאו עידי ?ניבה ןעידי טביחה כאחת.חזקיה לא מר כן אלא ןזוו.עידי טביחה ולא קיבלו אילו ואחר כך בעי עידי גניבה· אימרין לוהן .יח״עיו שכבר באו עידי שביחה ולא קיבלנום ועל ידיכם אנו מקבליו אותן .ונמצאו זוממיו עידי ?ניבה־ משלמיו על ידי עידי שביחה 37
Halakhah 3: "One was convicted of theft on the testimony of two
witnesses," etc. So far if the witnesses for theft and those for slaughter came together38. If witnesses for theft appeared but were not accepted39 and after that came witnesses for slaughter. One tells them "witnesses for theft already had appeared but were not accepted, but on the strength of your testimony40 we shall accept them." If the witnesses for slaughter turn out to be perjured, they pay because of the witnesses for theft 41 . Rebbi Hizqiah does not say so but: So far if the witnesses for theft and those for slaughter came together. If witnesses for slaughter appeared but were not accepted 42 and after that came witnesses for theft.
One tells them
"witnesses for slaughter already had appeared but were not accepted, but on the strength of your testimony we shall accept them." If the witnesses for theft turn out to be perjured43, they pay because of the witnesses for slaughter. 37
In L, Halakhah 3 comes after
given here.
Halakhah 4, but in the Genizah and E
38
Since slaughter or sale are not
texts, and editio princeps, the order is as
criminal unless the animal was stolen, it
18
N E Z I N BAVA ΡΑΜΜΑ CHAPTER SEVEN
is clear that the Mishnah refers to a
restitution only because they caused the
case in which both theft and slaughter
testimony to the theft to be accepted.
arc dealt with in the same court
42
procedure.
there were no witnesses to the theft.
39
43
Their testimony did not stand up
They cannot be heard as long as
In that ease the testimony about
under preliminary cross-examination.
slaughter is "testimony of the wicked"
Failing there is not proof of perjury.
which has to be thrown out of court (Ex.
40
23:1). But since the witnesses to the
Which supports the testimony of
the witnesses to the theft.
theft caused the testimony
41
Since without proof of theft,
slaughter to be acccptcd, they have to
testimony of slaughter cannot be
pay the entire quadruple or quintuple
accepted in court; the witnesses to the
restitution.
about
slaughter have to pay double or triple
גנב על פי שנים וטבח ומכר על פי עד אחד או על פי עצמו:( משנה דfoi. 5d) .משלם תשלומי ??ל ואיני משלם תשלומי ארבעה יסמשה Mishnah 4: A person convicted of theft on the testimony of two witnesses, who slaughtered or sold by the testimony of a single witness or his own confession, pays double restitution but does not have to pay quadruple or quintuple44. 44
Since the testimony of a single
relatives are barred
from being
witness is not admissible in a criminal
witnesses in criminal proceedings, his
procedure, he cannot be convicted of
confession is inadmissible and he never
slaughtering or selling and does not
pays a fine on his own admission. In
have to pay the fine. Similarly, since a
civil procedure one has to pay on the
person is always related to himself and
basis of his admission.
^יד. הדא א?)זרה. אמר רבי זעירא. גנב על פי שנים כולי:( הלכה ד5d line 65) . ותני כן. פתר לה בהךנזרייה.זומם אן נפסל ?בית דין אלא מעצמו הוא נפסל
1
HALAKHAH
אבל. בשתי עליות ובשתי התליות. במה לברים אמורים.אמר רבי יוסי כ ו ^ ה · מהו
בעדות אחת ובהןנרייה אחת כל־עדות שבטלה מקצתה
גליו ?עשרה בניסן שגנב/ היי עימליו ימעילין.שבטלה מקצתה בטלה כולה . הוזמו בחמשה ^שר ?ניסן. טבח ומכר בעשרה בניסן.שור ?אחד בניסן גה הלי אילו/גשר ?ניסן למפרי/ כל־עדות שהעידו מעשרה בניסן עד סמשה ולית שמע.גליו ??רך אחד/ תיפתר ?מעידיו. אמר ר?י בא בר ממל.פסולות הוזמו בראשונה. הן היו הראשונים והן היו האחרונים. ותני כן.מינה כלום T
· R
·
-!
-
T
T
« ··
:
·
· T
T
•· י
ן. . . . . .
.
T
. בשנייה הרי אילו עדות אחד· שלישית מרי אילו שתי עדיות.אין ככל ?לום לא אךנייא. לית שמע מינה כלום.גליו בכלל אחד/ אם במעידין.והיכי למי .לא אלא על ידי עדות ס!ניא Halakhah 4: "A person convicted of theft on the testimony of two witnesses," etc.
45
Rebbi Ze'ira said, this implies that a perjured witness is
not disqualified by the court but is disqualified by himself46. Explain it by warning47, as it was stated: "Rebbi Yose said, when has this been said? For two testimonies with two warnings.
But for one testimony and one
warning any testimony which is partially disqualified is totally disqualified48." What does it mean that if it is partially disqualified it is totally disqualified? If they were standing and testifying against him on then tenth of Nisan that he had stolen an ox on the first of Nisan. He slaughtered or sold on the tenth of Nisan. They were shown to be perjured on the fifteenth of Nisan. Any testimony which they delivered between the tenth and the fifteenth of Nisan is retroactively disqualified. Rebbi Abba bar Mamal said, explain it if they deliver their testimony in one group and you cannot infer anything, as we have stated:
49
"They were the
first and they were the later [witnesses]. If they were shown to be perjured at first, there is nothing. At the second time, there is one testimony. At the third time, there are two testimonies." And how is50 that if they give testimony in one group, you cannot infer anything? It comes only based on multiple testimony51.
NEZIQIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
18
on multiple testimony51. 45
A differently edited text is in
Kilaim 8:1 Note 9, Sotah 7:1 Note 26,
this
Nazir 8:1 Note 46). The court before
paragraph is hinted at in Bava batra 3:6.
accepting testimony has to warn the
The paragraph refers to Mishnah 3, not
witnesses of the consequences of
Mishnah 4.
perjury. If both groups of witnesses
46
In the Babli 72b, Sanhedrin 27a, as
were warned simultaneously, there is
opinion of Abbai. The testimony of a
only one testimony and R. Zc'ira's
proven criminal is invalid since by
argument does not prove anything.
accepting such testimony the court
48
Babli 73a; Tosephta 6:23.
would become the accomplice of an
49
Tosephta Bava batra 2:9.
evildoer, which is forbidden in Ex. 23:1.
person claims ownership of real estate
The question is whether testimony
currently in the possession of another
becomes invalid only after the witness
person. Neither party has documentary
has been convicted of a felony or by his
proof. The claimant can show that he
felonious act.
was a prior owner or is the heir of a
Makkot
1:8; the subject of
While in general
testimony of a criminal
A
becomes
prior owner. The person in possession
unacceptable only after conviction,
claims to have bought or otherwise
perjury carries its own conviction and
legally acquired the property.
all testimony rendered after one which
person can show by testimony that the
was d e t e r m i n e d
claimant had failed to protest during
to be
perjured
automatically becomes void.
If the
three years in which he had undisturbed
The argument presented by R. Ze'ira
and continuous possession, the court will
is based on the end of Mishnah 3: If the
declare him the legal owner. (This is
first testimony was perjured, the second
one of the many meanings of hazaqah,
testimony becomes void. But at the time
cf. Ketubot 5:5 Note 100). If the same
that the second group of witnesses
group testifies three times on the
testified it was not known that the first
possessor's behalf, covering three years,
testimony was perjured. This proves
and one of their testimonies later was
that a later discovery of p e r j u r y
found to be perjured, that and all
invalidates testimony retroactively.
subsequent testimonies arc thrown out
47
by the court.
Criminal intent can be proven
only if the person was duly warned that
50
היכי דמיis an expression otherwise
his intended action was criminal (cf.
known only from the Babli. E and the
19
HALAKHAH
parallel in Makkot
have היכי אמר,
successive years, it is impossible to
idiomatic Galilean Aramaic.
explain the Toscphta as referring to a
51
single testimony. R. Zc'ira's inference is
R. Abba bar Mamal's argument is
rejected. Since possession is established
confirmed.
by separate testimonies regarding three
גנב משלאביו. גנב וטבח לעבודה זרה. גנב וטבח בשבת:( משגה הfoi. 5d) - י- :
7 •
־T
ז ז
R
^:־
- T :
- T
T ־׳
־
־
T
:
-T
גנב והקדיש ואחר טבח ומכר משלם תשלומי.ומת אביו ואחר כך טבח וכזכר דבי שמעון אומר קךשים שהוא.??ל ואיני משלם תשלומי אךמגה ישמשה .חייב ?אחריותן משלם תשלימי אךבעה יסמשה ושאינו חייב ?אחריותן פטור Mishnah 5: One who stole and slaughtered on the Sabbath 52 , or stole and slaughtered for idolatry 53 , or stole from his father and after his father's death slaughtered or sold 5 4 , or stole, dedicated it 5 5 , and afterwards slaughtered or sold, pays double restistution but not quadruple or quintuple. Rebbi Simeon says, for sancta for which he is liable by a warranty 56 he has to pay quadruple or quintuple, but if there is no warranty, he is not liable. 52
Stealing animals on the Sabbath is
act.
forbidden as on weekdays and incurs
55
the same penalty. But slaughtering on
Temple property is not under the rules
As a sacrifice in the Temple.
the Sabbath is a capital crime which
of civil law; illicit use is subject to the
cannot be punished by an additional fine
rules of Lev. 5:14-16, imposing a
(cf. Note 22 and Ketubot 3:1, Terumot
payment of 125% of the value taken.
7:1).
56
53
If the thief made a vow in which
Pagan worship is a capital crime;
he obligated himself for a certain
a fine can be imposed for the theft but
sacrifice and then dedicated the stolen
not for the slaughter.
animal for that sacrifice, the animal still he
was in his possession since if it died or
slaughtered or sold what is partially his
was lost he would be required to
own and cannot be sanctioned for the
provide a replacement. But if he simply
54
Since
he
is a co-heir,
NEZIQIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
190
dedicated the stolen animal as a
become Heaven's possession and its
sacrifice, implying that he would not be
slaughter or sale would not trigger the
obligated to provide a replacement if it
obligation of quadruple or quintuple
were lost or died, the animal would
restitution.
6) בשם רביTאבהו רבי- אמר גנב: ה ל פ ה הa unc 2) T ולא כן ·· י. כוליTבשבת - - וטבח -T:־T ]רבי. מאן תניתה.יוחנן מזיז־ בחלב שוגג בקרבן מתרין בו ולוקה ומביא קרבן [ רבי שמעון אומר לןךשים שחייב ?אחריותן משלם תשלומי. ךוננינן.שמעון פטורr באחריותן ושאין חייבv וחמשה יT : T · ארבעה.: ־ ·· ד
-
1
ד
-
י
"One who stole and slaughtered on the Sabbath," etc.
··
—. ־
29
ד ד
Did not Rabbi
Abbahu say in the name of Rebbi Johanan: If he is intentional error about fat but in error about a sacrifice, he can be warned, is whipped, and brings a sacrifice. Who stated it 57 ? [Rebbi Simeon, as we have stated] 58 : "Rebbi Simeon says, for sancta for which he is liable by a warranty he has to pay quadruple or quintuple 59 , but if there is no warranty, he is not liable."60 57
The statement in the Mishnah that
the thief does not pay
multiple
59
Since these are not Heaven's
property.
restitution for slaughter or sale after
60
dedication.
Babli which holds that R. Simeon docs
58
not at all address the problem of the
Added from E supported by a
Genizah fragment.
The argument is rcjectcd in the
Mishnah (76a-78a).
הפודה כלכלה מיד הגזבר מהו. ( רבי יוסטא בירבי מתון שאל6 3 6 ) . גנב והקדיש ןארור טבח ומכר. והתנינן. מתיב ריש לקיש. למעשרות61שיבטל . ודכוותה הפודה אינו ?לוקח. המקדיש אינו כמוכר.?מה דאת אמר תמן ראוי הוא לפדותו.רי.מ# · מכירה כפדיון.ריש לקיש אמרה.מילתיה ך .ולאוכלו
19
HALAKHAH
Rebbi Justus ben Rebbi Matton asked: If somebody redeems a string of dry figs from the Temple treasurer, does it become tevel
for tithes 6 2 ?
Rebbi Simeon ben Laqish asked: Did we not state 63 about him who "stole, dedicated it, and afterwards slaughtered or sold"? As you say there, the one who dedicates is not like a seller 64 , so one who redeems is not like a buyer. The word of Rebbi Simeon ben Laqish implies that selling is like redeeming. They said, he has the choice of redeeming and eating it 65 . 61
Read with E and Genizah texts:
obligated for quadruple or quintuple
Vae»© . This word has been translated.
restitution by the act of dedication
62
alone. Since dedication is not a sale,
Produce becomes obligated for
tithes only at the very end of harvest. A
redemption cannot be a buy.
profane sale triggers the obligation of
65
tithes for previously exempt produce
is rejected: Dedication is not a sale
(Ma'serot 4:1, Note 7.)
because the person dedicating retains
63
In the Mishnah.
the right of first refusal (Ma'serol 1:1
64
If dedication were the equivalent
Note 23).
of a sale, the thief who dedicated the
R. Simeon ben Laqish's argument
R. Justus's problem is not
resolved.
stolen animal should immediately be
. ראו אותו שוחט שור שחור ביער חזקה גנוב הוא.( אמר רבי לעזר6a Hnc 11) .: תיפתר ב^ראוהו מושן. שמא היה ךבוץ.חש לומר Rebbi Eleazar said: If they saw him slaughtering a black ox in a forest, it is prima facie evidence that it was stolen 66 . Could you not assume that it was lying down 67 ? Explain it if they saw him dragging it 68 . 66
The animal was slaughtered at a
can find witnesses to the theft.
place where it was not easily seen and
67
where usually cattle arc not found and
to ruminate, could the ox not have
slaughter docs not happen. Then the
chosen
court can accept testimony about the
convenience?
slaughter to be used later if the police
68
Since cattle periodically lie down a shady
place
for
his
Viz., the animal into the forest.
192
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
The Babli, 69b, points out that it is
ruminating ox without moving the
necessary for the thief to be seen
animal first did not steal b e f o r e
dragging the animal to establish the
slaughtering and can be sued only for
theft.
simple restitution.
A person who slaughters a
שהטובח.( ?ש בטובח מה שאין במוכר ויש במוכר שאין בטובח6a line 12) מצינו. אמר רבי ינאי בירבי ישמעאל.בשבת חייב והמוכר בשבת פטור · T
״
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ונלוש מן הלןךקע. באומר לסבירו. הגע עצמןז.שהכ>כיךה חייבין עליה בשבת אמר רבי יוסי ביו־בי בין מלישה היא שמחייבת. לא קנייו.הזה וקנה אותו .אותו ולא מכירה T
·
:
:
There is a rule about the slaughterer which does not apply to the seller and to the seller which does not apply to the slaughterer, for he w h o slaughters on the Sabbath is criminally liable but he who sells on the Sabbath cannot be prosecuted 69 . Rebbi Yannai ben Rebbi Ismael said, we find a case of sale for which one is criminally liable on the Sabbath. Think of it, if somebody said to another: tear something off from this ground 70 to acquire, did he not acquire? Rebbi Yose ben Rebbi Abun said, the tearing makes him liable, not the sale 71 . 69
The seller violates the positive
70
Which is an act of harvesting,
commandment to rest on the Sabbath,
forbidden in Ex. 34:21.
but he did not violate any prohibition.
71
Criminal prosecution is possible only for
holds that no quadruple or quintuple
violation of a prohibition. The Mishnah
restitution is due if the sale is
is correct in only mentioning slaughter
simultaneous with and conditioned on a
but not sale in connection with the
prohibited action.
Sabbath.
The Babli disagrees, 70b, and
193
HALAKHAH 6-7
. מכרו חוץ מאחד ממאה שבו או שהיתה לו בו שותפות:( משגה וfoi. 5d) ד
R
: IT
V
V
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השוחט ונקננבלה בידו הנוחר והמעקר משלם תשלומי ?פל ואיני משלם תשלומי ארבעה וחמשה. T
·
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: ־
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72
Mishnah 6: One who sold it except for a one percent interest in it , or had a partnership interest in it73, one who slaughtered and it became a carcass in his hand74, or one who stabs or tears out 75 , pays double restitution but not quadruple or quintuple.
אי שגנב חוץ
גנב בו־שות הבעלים טבח ומכר חוץ מךשותן:משנה ז
אי שגנב וטבח וכ>כר חוץ מךשותן משלם
וטבח ומכר בןשותן1מךשית
אבל אם גנב וטבח ומכר ברשותם פטור.תשלומי ארבעה וחמשה. T
T
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י
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Mishnah 7: He who stole on the owner's property but slaughtered or sold off their property76, or stole off their property and slaughtered or sold on their property, or stole and slaughtered or sold off their property has to pay quadruple or quintuple restitution. But if he stole and slaughtered or sold on their property77, he is not liable. 72
If he did not sell the animal
applicable.
outright, Ex. 21:37 is not applicable. As
75
Mekhilta dR. Simeon ben lohai (p. 191)
some vital organ; the carcass is not fit
explains, slaughter and sale are treated
for Jewish consumption.
on an equal footing in the verse. Since
76
slaughter is all or nothing, a sale must
property he took possession. This makes
He kills the animal by tearing out
By moving the animal off the
be all or nothing.
him a thief and subject to the law of
73
quadruple or quintuple restitution.
It was not completely stolen; cf.
Note 54.
77
74
If the carcass is unfit for Jewish
cannot be called a thief and cannot be
consumption, he killed the animal but
prosecuted under the terms of Ex. 21:37.
did not slaughter it; Ex. 21:37 is not
If he never took possession, he
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
גלים/ גנב בךשות הב. מכרו חוץ מאחד ממאה שבו כולי:ז-( הלבה ו6a line 18) . ?)כר חצייה א ה ןןזצייה א ה ?)וזו. מכךה סציין ?)הו. דבי זעירא בעי.כולי ?)כךה חיץ מיךה חוץ מרגלה הוץ מלןךנה חיץ מגיזתה.נישמעינה מן הדא חיץ מיןךנה. רבי לעזר בירבי שמעון אומר.?)שלם תשלומי או־בעה וסמשה . דבי אומר. חוץ מגיזווזיה משלם תשלומי או־בעה וסמשה.?»שלם תשלומי כפל חוץ מדבר.חוץ מדבר שהנשמה תלויה בה משלם תשלומי ארבעה וחמשה T
T ·
י
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י
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.שאין הנשמה תלמה בה פטור Halakhah 6-7: "One who sold it except for a one percent interest in it," etc. "He who stole on the owner's property," etc. Rebbi Ze'ira asked: It he sold it in halves, what is the rule78? If he sold half of it to one person and the other half to another, what is the rule?
Let us hear from the
79
following : "If he sold it except for its forefoot, except for its hindfoot, except for its horn, except for its shearings80, he pays quadruple or quintuple restitution. Rebbi Eleazar ben Rebbi Simeon81 says, except for its horn he pays double restitution, except for its shearings he pays quadruple or quintuple restitution82. Rebbi says, except for a vital organ he pays quadruple or quintuple restitution; except for a non-vital organ he is not liable." 78
He sold the entire animal to one
the Mishnah and d e f i e s rational
person but in two transactions.
explanation. Since the text is confirmed
79
Tosephta 7:18; essentially the
by all three Yerushalmi and both
same text is in the Babli, 78b, only
Tosephta mss., it cannot be emended, as
except that the Babli in the statements
noted by Rashba, Novellae ad 78b.
of the anonymous Tanna and of Rebbi
80
for "he pays" has "he does not pay" and
except for its wool and then the seller
vice-versa (similarly in Mekhilta
dR.
could shear it before delivery, the sheep
Simeon ben lohai p. 191). The Babli text
was essentially sold completely in two
conforms
the
transactions. Therefore, the answer to
Yerushalmi-Tosephta text contradicts
R. Ze'ira's question depends entirely on
to
the
Mishnah;
Since the sheep could be sold
HALAKHAH
19
-
whether in this case one reads "he pays"
82
or "he docs not pay".
holds that the wool is external to the
81
In all other sources:
R. Simeon
He agrees with the Mishnah but
sheep, not part of its intrinsic body.
ben Eleazar.
הגביהו או. היה מושכו ויוצא ומת בךשות הבבלים פטור:( משגה חfoi. 5d) .שהוציאו חוץ מו־שות המגלים ומת חייב Mishnah 8: If he was drawing it to lead it out but it died on the owner's property, he is not liable 83 . If he lifted it 84 or had led it outside the owner's property when it died, he is liable.
נתנו לבכורות בנו לבעל חובו לשומר חנם ולשואל לנושא שכר:משנה ט T
T
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הגביהי אי שהוציאו חוץ.גלים פטור/ולשוכר והיה מושכו ומת בו־שות הב מרשות הבעלים ומת חייב. T
-
ד · ׳
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:
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85
Mishnah 9: If he gave it for his first-born son , to his creditor, to an unpaid guardian or a borrower, to a paid guardian or a renter, and that person was drawing it to lead it out but it died on the owner's property, he is not liable 86 . If he 87 lifted it or had led it outside the owner's property when it died, he 8 8 is liable. 83
Drawing an animal by its halter or
85
In lieu of paying 5 seqalim to a
leading it on the owner's property is not
Cohen as redemption
an act of acquisition. If the animal died
the Cohen to take a sheep from such
before it left the owner's property it
and such a flock, implying that the flock
was not stolen and no restitution is due.
was his. If the Cohen takes the animal
84
If the thief lifts the animal (e. g., a
in good faith, the person who trickcd
sheep or a goat) on the owner's property
him into taking it becomes the thief.
with the intent of stealing it, he
The same holds for the other cases
acquired it and as a thief becomes liable
mentioned in the Mishnah.
for double restitution.
86
money, he tells
Since there was no theft even if
1
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
one was intended. 87
88
The instigator.
The intended recipient.
.
:
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6
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r
. מהו פטור. מאן דמר לי הדא מילתא אנא נסיב ברנייתיה.אמר רבי מנא T
T
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י
T
R R
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נפטר מחובו או נפטר מגניבה. R
Halakhah 8-9:
·• :
•
T
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ד
״If he was drawing it to lead it out but it died," etc.; "If
he gave it for his first-born son," etc. Rebbi Mana said, if somebody would explain to me the following, I would carry his
389
נרייה: What means "is not
liable"? Is he not liable for his obligation or not liable for theft 90 ? 89
The word and its meaning are
animal died in the assignee's hand
unclear. In E, the reading is n׳n־״i:3,
before a theft happened, are they
1
the Genizah text reads either Kn ?׳:! or 1
barred from asking the person who
nrv'jVia or nn !!?״None of these words
tricked them for payment or is the
has a parallel in Talmudic literature.
explanation as given in Note 85, that no
90
theft did occur? The Babli, 80a, only
In Mishnah 9, what means "is not
liable"? If the Cohen or the creditor
considers the second alternative.
accepted the assignment but then the
איו מגךלין ?המה דקה באךץ ישראל אבל מגדליו בסירייא: משנה י001.5d) איו מגךלין תו־נגולין בירושלים מ?ני הלןדשים.ו?מךברות ש?אךץ ישראל ולא יגדל ישראל סזירין ?כל־מקום.ולא קזנים באו־ץ ישי־אל מפני הטהרות אין פוןסין ?שביו.ולא יגדל אךם את הכלב אלא אם כן היה קשור בשלשלת .ליונים אלא אם כן היה רחוק מן היישוב שלישים ריס Mishnah 10:
One does not raise sheep and goats in the Land of
Israel91 but one raises them in Syria 92 and in the non-arable tracts9·5 in the Land of Israel. One does not raise chickens in Jerusalem because of the sacrifices 94 , nor may Cohanim in the Land of Israel do so because of
19
HALAKHAH
purities95. A Jew may not raise pigs, and a person should not raise a dog unless it is tied by a chain. One does not set traps for pigeons unless thirty stadia 96 distant from any settlement. 91
Since they eat anything they see,
Jerusalem they might dig up the remains
if raised near agricultural land they
of a human bone. This is incompatible
would eat any crop and any sapling and
with the duty to eat "simple sancta" all
their owner would by necessity become
over the walled city of Jerusalem.
a robber, robbing farmers of their crops.
95
92
Which has plenty of empty spaces.
eat heave; chickens would present too
93
מז־בר, from Aramaic " דברto lead",
great a risk.
They have to be pure in order to
is a place where sheep are lead to graze
96
because it is not agricultural land. For
parasang in the Talmudim is usually
A parasang (5523m).
Since a
such a "desert" in a non-desert region cf.
identified with 4 mil, this would make
Gen. 37:22; the word is also used for the
the mil 1281m and the underlying cubit
grasses which sheep find in the prairie,
64cm. It is assumed that at this distance
Targum Onqelos to Ex. 3:1.
no pigeons which are private property
94
can be found.
Chickens were always kept in the
open. They dig up all kinds of things; in
6)
)יגון ?)וזיר. אמר דבי בא.איו מגדליו ?המה ךלןה כולי
:י
הלבהa
line 28)
.שהיא ששה עשר מיל על ששה עשר מיל •
Halakhah 10: Israel," etc.
T
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ד
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י
"One does not raise sheep and goats in the Land of
Rebbi Abba said, for example Mahir which is sixteen by
97
sixteen mil . 97
Pesahim 5:3, 'Avodah zarah 1:6;
Eccl. rabba 1(34), v. 1:13. The place has
to indicate a place in Transjordan of 16 square parasangs without agriculture,
not been identified; in Eccl. r. it seems
)6a line 29 אין מגדליו תמגולין בירושלים מפני הלןךשים ולא כ'סנים.( תני או ייבא כיי דמר רבי. יכול אף בירושלים כן.באו־ץ לשךאל מפני הטהרות
18
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER SEVEN
. עיר ^קןחברת ישראל זה אה. ירושל ם הבנויה וגוי.יהושע בן לוי It was stated: "One does not raise chickens in Jerusalem because of the sacrifices, nor may Cohanim in the Land of Israel because of purities." I could think also in Jerusalem in this way98, but it might follow what Rebbi Joshua ben Levi said, "Jerusalem the built-up99" etc., the city which joins Israel one to the other. 98
That people eating sacrifices may
inhabitants are joined in its holiness.
not raise chickens but all others may. 99
In Hagigah 3:6, The same remark by
Ps. 122:3. The argument is about
the second half of the verse which is not
R. Joshua ben Levi's is given quite a different interpretation.
quoted: "A city joined together." All its
אלא. מה תלמוד לומר ו?\מאים יחיו לכם.( כתיב ?\מאים הם ל?ם6a line 33) כל־דבר שאיסורו ]דבר תורה אסור.אחד איסור אכילה ואחד איסור הנייה T
T
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T
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. וכל־דבר שאיסורו[ מדבריהן מותר לעשות בו סחוךה.לעשות בו סחורה . למלאותו הוא גדל. וןזרי גמל. למלאכתו הוא גדל.וחיי חמור 100
It is written101: "They are impure for you". Why does it say 102 "they
shall be impure for you"? One is for the prohibition of eating, the other for the prohibition of usufruct. Anything forbidden [by the Torah is forbidden for trade, but everything whose prohibition]103 is rabbinical is permitted for trade. But is there not the donkey? It is raised for work. Is there not the camel? It is raised for work. 100
This is from Sevi'it 7:4, Notes 75-
76 ('Orlah 3:1, Pesahim 2:1).
101
Lev. 11:28.
102
Lev. 11:35.
19
HALAKHAH
103
Text missing in the Leiden ms.
(the scribe skipped from איסורוto )איסורו,
6)
taken from E, supported by the Gcnizah text and the parallels.
אמר רבי. ל א יגדל אךם את הבלב אלא אם בן קשור בשלשלתa
line 36)
בל־המגדל בלב רע ?תוך שלו ןגליו הבתוב אומר למס.יוסי ביךבי חנינה מרעהו חשד וגוי. "A person should not raise a dog unless it is tied by a chain." Rebbi Yose ben Rebbi Hanina said: About anybody who raises a biting dog the verse says: "He who refuses kindness to his neighbor,104" etc. 104
Job 6:14; Babli Sabbat 63a/b. As
Eliahu Fulda explains, a biting dog will
frighten away the poor who cannot come and ask for alms.
א י ן פוו־סין נשבין ליונים אלא אם בן היה רחוק מן היישוב שלשיםa line 39) אמר רבי יוסי. נ אמה.[ ולהלן א?נ אמר. שלישים ריס. ]הבה א!זמר.ריס לפרוח פורחת אפילו או־בעת מילין.יבי ב ו ו לןעי ת מריעה נ אמה-1.
6)
"One does not set traps for pigeons unless distant thirty stadia from any settlement." [Here, you say thirty stadia.]105
But there 106 , you say 50
cubits. Rebbi Yose ben Rebbi Abun said, they feed within fifty cubits107; they fly even four mil96. Text missing in the Leiden ms.;
not have a dove-cot within 50 cubits of
added from E supported by the Genizah
105
agricultural land, to prevent the pigeons
text.
from eating the farmer's seeds.
106
Mishnah Bava batra 2:5: One may
107
Babli 83a (in the name of Abbai).
החובל פרק שמיני
החובל בסבירו חייב עליו משום חמשה ךברים ?נזק בצער:( משנה אfoi. 6a) בנזק כיצד סימא את עינו קטע את ידו שבר את רגלו.בריפוי בשבת ובבושת צער כוייו.רואיו אותו כאילו הוא עבד נ?ןכר כמה היה יפה וכמה הוא יפה בשפוד או במס?>ר ואפילו על ציפךנו ?)קום שאינו עושה חבוךה אימדין כמה אדם כיוצא בזה רוצה ליטול להיות מצטער כד. י
ד
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Mishnah 1: One who injures another person owes him under five categories: Damages, suffering, medical costs, loss of earnings1, and embarrassment. How are damages determined? If he blinded his eye, or cut off his hand, or broke his leg, one considers it as if he were sold as a slave; how much was he worth and how much is he worth now 2 . Suffering: If he burned him with a spit, or with a nail, even on his fingernails where it does not cause a wound3, one estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain. 1
Payment of medical costs and
earning power.
replacement of lost earnings are
3
biblical obligations, Ex. 21:19.
damages are due. The payment for
2
Since slaves are bought for their
working power (Halakhah 7:1), what
If no open wound is caused, no
pain is independent of the payment for damages.
has to be estimated is the loss of
החובל בסבירו חמשה נותן לו. תני. החובל ברובירו כולי:( הלבה א6b line 20) . שנים נותן לו שנים. אךבעה נותן לו אךבעה שלשה נותן לו שלשה.ממשה
20
HALAKHAH
נזק צער. הכהו על ידו וקטונה נותן לו חמשה. ןהיכי.אחד נותן לו אחד . צער ריפוי שבת ובו^ת. הכהו על ידי וצבת נותן לו ד.ריפוי ש?ת ובושת ?מקום שאיני נראה נותן לו. צער ריפוי ש?ת.הכהו על ראשו וצבת נותן לו ג . בושת. בטומוס ש?ידו נותן לו א. צער ריפוי.ב Halakhah 1: "One who injures another person," etc. It was stated4: "One who injures another person in five [respects] pays him for five categories, in four he pays him four, in three he pays him three, in two he pays him two, in one he pays him one." How? If he hit him on his hand and severed it, he pays him five times: Damages, suffering, medical costs, loss of earnings, and embarassment. If he hit him on his hand and it became swollen5, he pays four times: Suffering, medical costs, loss of earnings, and embarassment. If he hit him on his head which became swollen, he pays three times, suffering, medical costs, loss of earnings6. At a place where it is not visible he pays twice, suffering and medical costs7. With a tome8 in his hand he pays only once, for embarrassment. 4
Tosephta 9:1.
7
5
Since the damage is not perma-
Maimonides and Rosh.
nent, no damages are due. 6
8
Maimonides (Hilkhot
This supports the reading of
Latin tomus "cut", Greek τόμος
Hovel
"piece, slice". There is no injury or
umazziq 2:2) and Rosh (Chapter 8, §1)
hurt; therefore payment is only due for
read:
embarassment. Ε reads בניומוס, a scribal
embarrassment.
This is
reasonable since a person with a
error.
swollen head is embarrassed but not
parallel in Sifra Emor Pereq 20(4)
disabled. But the Genizah text supports
reads " בלוח ובפינקס ובטומוס ניירותwith a
the Leiden reading; the error, if it is
plank, or a wooden writing tablet
one, must be a very old one. E hs a
(πίναξ), or a bundle of papers."
A differently formulated
lacuna at this place.
קטע ידו וחזר וקטע ידי מלמעלן מהו שיתן לו.( ר?י ירמיה בעי6b line 26) .גה ראשונה/צער של ש
2
NEZIOIN BAVA
CHAPTER E
Rebbi Jeremiah asked: If he severed his hand and returned and severed the arm, does he have to pay additionally for the pain inflicted the first time9? 9
If the case came to court only
treated separately for each attack
after the second attack. In the Babli,
whereas the other payments can be
85b, it is considered obvious that
combined.
suffering and embarrassment must be
ולמקום אחר הוא אומר לא.( >יתיב עין תחת עין שן תחת שן6b line 28) שאילו. יאמר שוגג ואל יאמר מזיד. אחד שוגג ואחד מזיד.תחוס עי?יך שוגג ישלם ממון מזיד ]יקטע את.נאמר שוגג ולא ?אמר מזיד הייתי אומר או אילו נאמר מזיד ןלא נאמר שוגג הייתי. הוי צורך היא שיאמר מזיד.ידי הוי צורך לומר שוגג וצוו־ך. מזיד ?שלם ממון שוגג[ לא ישלם כלום.אומר שאם היה סימא וסימא את עינו קיטע וקיטע את ידו היאך זה.לומר מזיד י^יני משלם אלא5מקנקיים ועשיןזנם לו כאשר זמם לעשות לאחיי· מגיד ׳ .ממון 10
It is written: "An eye for an eye, a tooth for a tooth ." At another place, He says: "Do not be softhearted.11" One refers to inadvertent acts, the other to intentional ones12. He could mention the inadvertent but not mention the intentional. But if the inadvertent had been mentioned but not the intentional, I would have said that for the inadvertent act he shall pay money, for the intentional [have his hand cut off. Therefore it was necessary to mention the intentional. Or if the intentional had been mentioned but not the inadvertent, I would have said that for the intentional act he shall pay money, for the inadvertent]13 he should not pay at all. Therefore it was necessary to mention both inadvertent and intentional. And if he blinded a blind man or cut off the arm of an amputee, how could one fulfill: "Do to him as he intended to do to his brother"14? This indicates that he only pays money.
203
HALAKHAH 10
Lev. 24:20, speaking of payment
13
Text missing in the Leiden ms.,
for either animal or man.
supplied from E and supported by the
11
Deut. 19:21, 25:12.
Genizah text.
12
Cf. Sifry Deut. 293. The quote
14
Deut. 19:19, referring to the
Deut. 19:21 refers to the punishment of
punishment of perjured witnesses. The
the perjured witnesses. Since in injury
quote is confirmed by all three ms.
cases the false accuser wanted to extort
sources but probably the reference
money and therefore would have to
should be to Lev. 23:19: "As a person
pay money, it is concluded that Deut.
injures another, so should be done to
25:12 which prescribes punishment for
him". The Babli, 84a, in quoting a
intentional injury also must mean
similar baraita refers to Lev. 24:22: "A
payment of money.
Therefore Lev.
uniform law shall it be for you"; cf.
24:20
payment
also Sifra Emor Pereq 20(7).
refers
to
for
unintentional injury.
כוייו בשפוד או במסמר ואפילו על ציפוו־נו מקום שאינו.( צער6b line 34) אם ?ש?צעו והוציא. היכי ךמי. ?וניב ?מיה תרות ?וייה וגוי.עושה חבוךה אלא שאים ?וייו. מה תלמוד לומר חבוךה.ךמו ?בר כתיב ?צע תחת פצע גליו שלג או צינים/ בשפוד על כף ידו וצבת על כף רגלו וצבת או שהטיל .?מקום שאינו נו־אה חייב לרפותו "Suffering: If he burned him with a spit, or with a nail, even on his fingernails where it does not cause a wound."
H o w is this 1 5 ?
If he
wounded him so that he lost blood, it already is written: "A wound for a wound 16 ." Why does the verse say "a contusion"? To tell you that if he burned him with a spit on the palm of his hand and it swelled, on the sole of his foot and it swelled, or he put snow or ice on him at a place which is not visible, he has to pay his medical expenses. 17 15
The Genizah and E texts do not
have ;רמיcf. Chapter 7, Note 50. 16
Ex.
21:25.
Of the
one, חבורה, "contusion", already seems to be subsumed under the first, כו;ה,
three
"burn", or the second, פצע, "open
expressions mentioned there, the third
wound". A similar discussion is in the
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER E
Babli, 84b.
contusion'? Why is written 'a burn for
17
A somewhat different text is in
a burn'? To tell you that if he burned
Mekhilta dR. Ismael Neziqin 8: "If he
him with a spit on the palm of his hand
wounded him so that he lost blood, it
or on the sole of his foot and it was not
already is written: 'A wound for a
noticeable, or he put snow on his head
wound'; if he caused a contusion, is
and gave him a cold, he has to pay for
there not written 'a contusion for a
his suffering."
.ה רוצה ליטול להיות מ^טער ?כך$אימדין כמה אדם כיוצא ב
(6b line 39)
כמה את בעי למיתן ולא ייאבך. חמיי בר נש ואבריו ליה.אמר רבי זעיךה ?מה אךם רוצה. אמר מר עוקבה.אהן צערא ימה ךהוא אמר יה?ין ליה 3 ?מה אף. אלא סמיי בר נש לאמריו ליה. ותימר אכן.ליטול היא מקנניתא . בן עזאי אומר. תני. ומה ךו אמר יה?ין ליה.בעי מיס? ןיא?ך אוזן צערא . ?קךמיתא סוינא אכיל טלו?חין ויךק.י ?יירו ?>הי ??^י מזון2*?? נימ^יו אמר ר?י. ומה ךו אמר יה?ין ליה.וכדון לית ?י מיכל אלא ביעין ןתןנוגלין אוזן רומיי כד מיבאש לא ?פיק לקרבא עד ךייכול מה ךחסר.יוסי בר יעקב .יומין ?יומין "One estimates how much a person in his state would ask to be paid in order to be willing to suffer such pain." Rebbi Ze'ira said, one sees a person and asks him, how much would you give that such pain would not be inflicted on you? And what he says, he has to give18. Mar Uqba said, the Mishnah is "how much a person would ask to be paid," and you say so? But one sees a person and asks him, how much would you ask that such pain not be inflicted on you? And what he says, he has to give 19 . Ben Azai said, one gives food invalidity20. What is food invalidity? Before that, I was eating lentils and vegetables but now I can only eat eggs and chicken. What he asks one 21 gives him. Rebbi Yose ben Jacob said, a Roman who was sick would not go into battle until he could eat all he had been missing those days.
20
HALAKHAH 18
The court d e t e r m i n e s
the
payment "burn for burn".
payment for suffering by asking a
20
randomly chosen member of the public.
reads "the cost of food", for the addi-
The amount indicated by that person is
tional cost of a sick person's diet.
imposed on the attacker.
21
19
additional costs on the attacker.
Mekhilta dR. Istnael Neziqin 8
Tosephta 9:3. The Erfurt text
The
court
imposes
the
explains this as the meaning of
עלו בי צמחים אם מחמת סמכה. ריפוי הכהו חייב לרפותו:( משנה גfoi. 6a) . חייתה ונסתרה חייתה ונסתרה חייב לרפותו.חייב שלא מחמת המכה פטור ־:
T
-
T
5
T !
IT
T
;
T
ג
IT
T
T
־
־
v
־ ־: ־
T
-
.חייתה כל־צרכה אינו חייב לרפותו - :
T
-
T
S T
T
T : I T
Mishnah 2: Medical costs. If he hit a person, he has to pay that person's medical costs. In case a growth on that person's body developed, if it was a consequence of the injury, he has to pay medical costs. If it started to heal but regressed several times, he has to pay medical costs. .After it was healed completely he no longer has to pay medical costs
עלו בו. רבי ?רמיה בעי. ייפוי הכהו חייב לרפותו כולי:( הלכה ג6b line 49) . מן מה דכתיב ורפא ירפא.צמחיו סביבות המכה ןנסףנךה מסמת המכה כזהו שאם עלת גךגוקנני.תני חיריו ורפא ?רפא
22
.[שאם עבר על דבר רופא ]פטור
עלו בו צמחים סביבות סמכה. רבי יוסי בירבי יוז־ו אומר. תני.חייב לרפותו סמכה חייב לרפותו ואין חייב ליתן לו דמי23[אף על פי שנסחנרה ]מסמת חידוש חידש סכתוב בפרשה סזאת שיתן לו ש?ת. רבי שמעון אומר.שבתו . רק שבתו ?תן ורפא ירפא.ורפוי Halakhah 2: "Medical costs. If he hit a person, he has to pay that person's medical costs," etc. Rebbi Jeremiah asked: If there was a growth around the wound and complications ensued because of the wound, what is the rule24?
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER E
Since it is written1: "And healing he shall heal," if [the patient] did not follow the doctor's instructions, he is [not liable]25.
It was stated in
another baraita: If [the wound] was covered with scab, he must pay for medical treatment. It was stated25: "Rebbi Yose ben Rebbi Jehudah26 says, if there was a growth around the wound, even if complications ensued because of the wound, he must pay for medical treatment but he is not liable to pay for his loss of earnings. Rebbi Simeon27 says, in this paragraph1 Scripture introduced a novelty stating that he has to pay for loss of earnings together with medical treatment: 'Only his loss of earnings he shall compensate and healing he shall heal.'" 22
Added from the Genizah text.
Jehudah's own opinion.
23
Added from E and Genizah
27
texts. 24
In the Babli, this is quoted as
"the Sages'" opinion. Whenever one is Is the a t t a c k e r
liable for
obligated to pay for medical treatment,
delayed consequences of his attack?
he automatically is obligated to pay for
25
lost earnings.
For continued medical care.
Babli 85a, Tosephta 9:4. 26
This answers R.
Jeremiah's question in full.
In the parallel texts, this is R.
רואין אותו כאילו הוא שומר קישואיןשכבר נתן לו. ש?ת:( משנה גfoi. 6a) המבייש את מערום. הכל לפי המבייש והמתבייש. בושת.למי ידו וךמי תלו נפל מן הגג.המבייש את הסומא והמבייש את מישן חייב ולשו שבייש פטור אמר ןשלהה ילה ומחזיקה3והזיק ובייש חייב על מנזק ופטור על הבושת ש .?מבושיו אינו חייב על הבושת עד שיהא מתכוין Mishnah 3: Loss of earnings. One considers him as if he were a watchman of pumpkins since he already compensated him for the loss of his hand or loss of his foot28.
20
HALAKHAH
Embarrassment. Everything depends on the person embarrassing and the one embarrassed29.
One who embarrassed a naked person 30 , or
embarrassed a blind person31, or embarrassed a sleeping person32 is liable, but the sleeper who embarrassed is not liable. If a person fell from a roof and caused damage and embarrassed, he is liable for the damage but not liable for the embarrassment since is was said33: "She reached out with her hand and grabbed him at his private parts;" one is not liable for embarrassment unless if was intended. 28
Once long-term disability has
insult.
been compensated for, short term
30
inability
situation.
to
work
has
to
be
Who is in an embarrassing
compensated on the level of his
31
remaining long term earning power.
others to his embarrassment.
29
32
The lower the social standing of
Who cannot see the reaction of
Who does not notice
the agressor, the more weighty is his
embarrassment.
insult. The higher the social standing
33
his
Deut. 25:11.
of the victim, the more damaging is the
רואין אותו פילו. הכא את מר. רואיו אותו כולי. שבת:( הלבה ג6b line
56)
סלע נותן. היה עושה מנה ביום נותן לו מנה. והכא את מר.שומר קישואין הכהו על ידו וקטעה אין רואין. ונרין שבתין אינון. אמר רבי י^חק.לו סלע .אותו כילו עושה מנה ביום אלא רואין אותו כילו חיגר יושב ושומר קישואין שאם כוייו על כף מיו וצבת על כף ראשו.ש?בר נתן לו למי ידו וךמי רגלו . חייב לרפותו.גליו שלג או צונן ?מקום שאינו נראה/ וצבה או שהטיל Halakhah 3: "Loss of earnings. One considers him," etc. Here you say, "one considers him as if he were a watchman of pumpkins." But there, you say33, "if he was earning a mina per day, he pays him a mina; a tetradrachma, he gives him a tetradrachma." Rebbi Isaac said, there are two kinds of inability to work. If he hit him on his hand and cut it off,
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER E
one does not consider him as if he earned a mina a day but one considers him as if he were a lame person watching pumpkins, because he already compensated him for the loss of his hand or loss of his foot. But if he burned him on the palm of his hand and it swelled, on the flat of his head and it swelled, or he put on him snow or cold water at a place which is not visible, then he has to pay his medical expenses34. 33
Tosephta 3:3.
argument
of
The entire
this p a r a g r a p h
applicable to the future. But if the
is
impairment is temporary and no
formulated in the Tosephta in a way
damages are due, the full normal
which is both more concise and more
earning power has to be compensated
clear; it is obvious that the Tosephta
for.
was not known to the compilers of the
34
Yerushalmi.
from Halakhah 1 (Note 17). According
The principle involved is very clear.
The last sentence is a quote
to the preceding Halakhah,
the
If damages for long-term inability were
obligation of paying for medical care
paid,
implies the obligation to pay for loss of
short
term
inability
is
compensated for at the reduced rate
temporary earnings.
· תניי חוזרן תני. ולא אשת שליח בית דין. ושלהה ידה.תני
(6b line 63)
ולא אשת. ןשלהה ידה.* ?)אן דכץ. לרבות אשת שליח בית דין.ושלהה מיה . ?)אן ך?ןר לרבות אשת שליח בית דין.שהפהו בךשות3 .שליח בית דין . תני· לא אשת שנים.בשהפהי של א בלשות 35
It was stated: "She reached out with her hand," but not the court
marshal's wife. Another Tanna stated, "she reached out with her hand," including the court marshal's wife. He who said, "she reached out with her hand," but not the court marshal's wife, if he whipped with permission. He who said, "she reached out with her hand," including the court marshal's wife, if he whipped without permission. It was stated: Not the wife of two men36.
209
HALAKHAH 4-5 35
This paragraph is alluded to in
stands for "x" himself.
The court
the Babli, 28a, and Sifry Deut. #292.
marshall meting out punishment is
The verse Deut. 25:11 reads: "If men
protected from a damage suit by the
quarreled, a person with his brother,
person suffering the punishment as
and the wife of one of them intervened
long as he strictly follows the court's
to save her husband from the hand of
instructions. He is not protected for
one who hit him when she reached out
actions taken on his own initiative.
with her hand and grabbed him at his
36
private parts."
Grabbing a person's
husbands, one derives from the
private parts is given as an example of
expression "the wife of one of them"
an action intended to embarrass. It is
that two people trading mutual insults
clear in the paragraph that "wife of x"
have no case in court.
Since a woman cannot have two
זה חומר באדם מבשור שהאדם משלם את ה^ק ומשלם:( משגה דfoi. 6a) .דמי ולדות ושור איני משלם אלא נזק ואיני משלם דמי ולדות Mishnah 4: This is more severe regarding a human than an ox since a human pays damages 37 and pays for unborn children 38 , but the ox pays only damages and does not pay for unborn children.
סמכה אביו ואמו ולא עשה בהם חבוךה החובל ביום הכיפורים:משגה ה . סשבת בזמן שהוא שלוP החובל בעבד עברי חייב בכולן חוץ.חייב בכולן רבי יהוךה אומר אין לעבדים.סחובל ?עבד כנעני שלאחרים חייב בכולן .בושת Mishnah 5: A person who hits his father or mother without causing a concussion 39 or who causes injury on the Day of Atonement 4 0 is liable for everything.
He who injures a Hebrew slave 4 1 is liable for everything
except for lost earnings if he is his own. He who injures another person's Canaanite slave 42 is liable for everything. Rebbi Jehudah says, slaves have no claim for embarrassment.
2 37
NEZIOIN BAVA
CHAPTER E
And the other four categories of
40
Desecrating
the
Day
of
payments mentioned in Mishnah 1.
Atonement is a deadly sin but not a
These are enumerated by the Mishnah
prosecutable crime; it is outside the
in the Babli and most independent
purview of the human court. Injuring
Mishnah mss.
somebody on the Sabbath is a capital
38
crime. Cf. Mishnah 7.
Ex. 21:22 prescribes that an
attack on a woman which leads to a
41
miscarriage but does not endanger the
institution permanently abolished,
woman's life entitles the woman's
never resurrected in the Second
husband to go to court and exact
Commonwealt; cf. Qiddusin 1:2, Note
payment for the loss of prospective
150.
children.
theoretical.
39
42
Ex. 21:15 declares hitting father
Hebrew
slavery
The a r g u m e n t
was
is
an
purely
Any Gentile slave becoming
or mother to be a capital crime.
potentially Jewish by circumcision and
Hitting one of the parents without
immersion in a miqweh; cf. Qiddusin
causing visible damage is a sin but not
1:3, Note 328.
a crime. Therefore there is no obstacle
injuring his own slave has to set him
to pressing monetary claims.
free (Ex. 21:26-27).
Cf.
A person severely
Mishnah 7.
. המכה אביו ואמו כולי. זה חופןר באדם מבשור כולי:ה-הלבה ד
(6b line 56)
והעדים שאמרו מעידין אנו על פלוני שסימא שתי עיניו ?אמת שהפיל.תני זו אחר זו יוצא לחירות בראשונה. אינו נותן לו ?לום.שתי שיניו כאחת זאת אומרת שמין לעבדים. רבי אבהו בשם רבי יוחנן.ונותן לי למי שנייה חזר. המקדיש מעשה ידי עצמו כולן קידש. רבי לא בשם רבי יוחנן.בושת הכא. המקדיש מעשה ידי עבדו יוציא לו מסן פןנסתו והשאר הקדש.ותנא מצווים. אמר רבי אחא. כולו קוז־ש. וסכא את מר.איג אמר סשאר סקדש הקוטע ידי. לא כן אמר רבי יוחנן.?שראל לפךנס בני חורין יותר מעבדים וסלה יךנפןנס מן.ע?ד חבירו רבו נוטל נזקו צערו ריפוי ש?תו בושתו מצווים ישךאל לפךנס עבדים קיטעין יותר מן.סצךקה אמר רבי אחא . שתי סמר ויסיב לעגדיה.השלימיו וסא רבי יוחנן אכיל קופד ויסיב לעבדיה
2
HALAKHAH 4-5
ברם הכא. תמן במידת הדין. אמרי.??\ן עושיני עשהו3 וקרי אנפשיי מלא .במידת הרחמים Halakhah 4-5: "This is more severe regarding a human than an ox," etc. "A person who hits his father or mother," etc. It was stated43: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second44. Rebbi Abbahu in the name of Rebbi Johanan: This implies that one estimates embarrassment for slaves45.
46
Rebbi La in the name of Rebbi Johanan: If a person dedicates
his earnings, he dedicates everything47. If he dedicates the earnings of his slave, he48 can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aha said, Jews are more obligated to support free people than slaves49. But did not Rebbi Johanan say: If somebody cuts off the hands of somebody else's slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare50. Rebbi Aha said, Jews are more obligated to support amputated slaves than unimpaired ones.
But did not Rebbi
Johanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse51: "Did not His maker make me in the womb"? They said, there a rule of law, here a rule of mercy. 43
A similar statement is in
the master injures the slave repeatedly,
Mekhilta dR. Ismael, Neziqin 9.
the slave gains his freedom by the first
44
Ex. 21:26-27 states that a slave
injury and, therefore, can claim full
gains his freedom if his master blinds
payment for the second as a free Jew
him or knocks out one of his teeth. If
(Babli Gittin 42b).
But if a double
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER E
injury was inflicted in one blow, the
manumission would be required. Then
slave was not free and has no claim
R. Abbahu's statement
beyond his automatic freedom.
relevant for the case of a slave in his
45
period between servitude and freedom.
Since there is no exception
becomes
made for shame in the previous
46
statement.
of this paragraph is in Ketubot 5:5,
The statement is d i f f i c u l t to
A text similar to the remainder
Notes 120-130.
understand since at the moment of the
47
second injury the slave already is a
ically is Temple property; he cannot
free Jew rather than a slave. As R.
take anything to feed himself but has
Eliahu Fulda points out, it also is
to beg his sustenance from others.
superfluous since R. Johanan always
Tosephta 'Arakhin 3:8 does not support
follows the anonymous Mishnah as
this statement.
practice. Since the Yerushalmi is so
48
elliptic, it may not be excluded that it
from his own earnings; only the excess
follows the Babli (Gittin 42b) in
becomes Temple property; Tosephta
holding that the slave is automatically
'Arakhin 3:8, Babli Gittin 12a.
free only for eye and tooth which are
49
mentioned in the verse, but for other
themselves from alms.
injuries for which the court will force
50
Babli Gittin 12b.
the
51
Job 31:15.
slave's
f r e e d o m a bill
of
Everything he earns automat-
The slave can support himself
Slaves would not be able to feed
לו5 חרש שוטס וקטן פגיעתן מגס סחובל בסן חייב והם שרן:( משנה וfoi. 6a) ד !״סאשי׳ ??יןג?יו חגה סחובל בסן חייב וסם שחבלו5· ל׳?ג1באחרים ?טירי באחרים פטורין אבל ?)שלמין לאחר זמן ?ונגישה סאשס ונשתחרר סעבד חייבין לשלם. Mishnah 6: It is bad to meet a deaf-mute, an insane, or an underage person52: Anybody who injures them is liable but they who cause injury are not liable. It is bad to meet a woman53 or a slave54:
Anybody who
injures them is liable but they who cause injury are not liable, but they
2
HALAKHAH might have to pay later.
If the woman was divorced or the slave
manumitted, they have to pay. 52
These are not prosecutable and
cannot be sued.
which would diminish his income. A
Even if they were
married woman whose husband had
healed or grew up they cannot be sued
waved his right of administration and
for what they did when they were not
usufruct before marriage is counted as
responsible.
a male for the rules of this Mishnah.
53
54
A married woman, any of whose
Any whose property is his
private property is administered by her
master's. This rule was contested by
husband who has the usufruct and
the Sadducees, Mishnah Yadayim 4:7.
therefore can block any payment
תני· והעדים שאמרו. חרש שוטה וקטן פגיעתו תגה כולי:( הלבה ו6c line 5) ונמצאו.מעידים אנו על פלוני שסימא עין עבדו והפיל שינו שכן הרב אומר וינון. אמר דבי נסה. וכוליה מן אוזן עו?ךא מימר פן. משלמיו לעבד.זוממין .לוני שנקננס תחת ידו שלם ויצא חבול בשתים9 דמרון כן מעידין אנו על .יוצא לחירות בראשונה ונותן לו דמי שנייה "It is bad to meet a deaf-mute, an insane, or an underage person," etc. It was stated 55 : If the witnesses said, we testify that X blinded the eye of his slave and broke his tooth, for that is what the master said, and they are found to be perjured, they pay to the slave 5 6 .
How can they say this
about the case 57 ? Rebbi Nasa said, those might say the following:
We
testify about X that [the slave] came to his hand unimpaired and left with two injuries58. Then he gains his freedom with the first and he has to pay him for the second 59 . 55
Tosephta Makkot 1:4.
larger than that for the loss of a tooth,
56
The master in fact blinded the
it is to the advantage of the master to
slave and broke his tooth. Since the
free his slave for the eye and to pay
payment for the loss of an eye is much
only for the tooth. If the witnesses are
2
NEZIOIN BAVA
CHAPTER E
found to be perjured, they have to pay
one was injured a fraction of a second
the difference of the payments for eye
before the other.
and tooth to the slave, irrespective of
58
This is unproblematic testimony.
what happened in reality.
59
Since the burden of proof is on
57
How can such a case really
the claimant, the slave becomes free on
The same question can be
the injury to the eye and receives
asked about the case treated in the
payment for the injury to the tooth
preceding Halakhah since even if it
unless he can prove by witnesses that
looked as if both eyes were blinded
his tooth was knocked out first.
occur?
simultaneously, it might have been that
סמכה אביו ואמי ועשה בסם חבורה והחובל בסבירו בשבת:( משגה זfoi. 6a) . וסחתנל בעבד כנעני שלו פטור מכולן.פטור מכולן מפני שהוא נידון בנפשו Mishnah 7: concussion
39
A person who hits his father or mother causing a
or who causes injury to a fellow man on the Sabbath40 is not
liable for anything since he is tried for his life60. One who injures his own Canaanite slave is not liable for anything.
רבי יהודה אומר משום רבי יוסי. סתוקע לחבירו נותן לו סלע:משנה ח . סתרו נותן לו ?)אונים זוז לאחר ידו נותן לו ארבע מאות זוז.סגלילי מנס צרם באזנו תלש ?שערו ךקק וסגיע בו סרוק סעביר טליתו ממנו פרע ראשה .של אשה נותן ארבע מאות ז ו ז וסכל לפי כבודו Mishnah 8: He who hits another61 pays him a tetradrachma62; Rebbi Jehudah says in the name of Rebbi Yose the Galilean, a mina^. If he slapped him, he pays 200 zuz64, with the back of his hand he gives him 400 zuz. If he hurt him on his earlobe, tore out some of his hair, spat on him and the spit touched him, removed his stole, uncovered a woman's hair65, he pays 400 zuz; everything corresponding to his honor66.
2
HALAKHAH -
גני ש?ישראל רואיו אותן כאילו הן ?ני/ אמר רבי עקיבה אפילו:משגה ט מעשה ?אחד שפרע.חיריו שירדו מנכסיסו שהן ?ני א?רהם י^חק ויעקב אמר.ראשה של אשה ובאת לפני ר?י עקיבה וחייבו ליתן לה אך?ע מאות זוז לי רבי תן לי זמן ונתן לי· שימרה עומךת על פתח חצירה ושיבר את הפך בפניה ובו כאיסר שמן גילת את ראשה והיתה מטפחת ומנחת על ראשה T
-
-
-
-
-
-
T : ! די
T
·.·
· ' · ־. · · . ·
T
T
·.· ד5
.ומעמיד לה עדים ובא לפני ר?י עקיבה אמר לו לזה אני נותן או־בע מאות זוז מו אף על פי שאינו רשאי פטור$אמד לו לא אמךת ?לום שהחו?ל ?ע הקוצץ את נטיעותיו על פי שאיני רשאי פטור.ואחרים שחבלו ?ו חיי?ים .ואחרים שקצצו את נטיעותיו חיי?ים Mishnah 9: Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property67, for they are descendents of Abraham, Isaac, and Jacob. In a case where somebody uncovered a woman's hair, she came before Rebbi Aqiba who obligated him to pay her 400 zuz. He said to him, Rabbi, give me some time, which he did. He watched her at the entrance of her courtyard and broke a flask before her which contained an as worth of oil68. She uncovered her hair, splashed her hand with the oil and worked it onto her head. He had her observed by witnesses and came before Rebbi Aqiba, telling him, to such a one 69 I have to give 400 zuzl
He told him, you did not say anything since a
person who injures himself, while he is not allowed to do that70, is not liable, but others who injure him are liable; a person who cuts down his fruit trees, while he is not allowed to do that71, is not liable, but others who cut down his fruit trees are. 60
Even if he cannot be tried
into the victim's ear. Rashi quotes the
because of lack of eyewitnesses or
Arukh
other reasons; cf. Terumot 7:1, Note 16.
explanation: He hit him on his ear.
61
Maimonides
The meaning of this sentence is
not clear. 'Arukh: He blows his horn
and
adds
in
his
his
teacher's
Mishnah
Commentary: He hit him with his fist.
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER E
In his Code (
9
:
3
ב ל ומזיקin ) ח וpublic. : He hit In himthe Babli and some
with his flat hand.
Mishnah mss. it is stated explicitly
62
"uncovered a woman's hair in public".
The word סלעused in both
Talmudim for tetradrachma is not the
66
Hebrew "rock" but the Sumerian sila
are maxima, applicable to the highest
used in Accadic as the unit of volume
levels of society; the court may lower
(1/300 Of a gur,
them in appropriate cases.
.(כור
The sums stated in the Mishnah
63
100 denarii.
67
64
Accadic zuzum, from " זוזto
statement of the preceding Mishnah;
split", the half-seqel piece, identified
the sums mentioned are mandatory in
with the Roman denarius.
all cases.
The
He disagrees with the last
possession of 200 zuz disqualifies its
68
A very small amount.
holder from receiving public assistance
69
Who uncovers herself for a very
(Mishnah Peak 8:8); it is a considerable
small gain.
sum.
70
Gen. 9:5, Deut. 4:15.
71
Deut. 20:19; Ševi'it 4:10, Notes
65
A married woman will indicate
her status by having her hair covered
109-110.
אמר רבי עקיבה אפילו. התוקע לסבית נותן לו סלע:ח-( הלבה ז6c line 10) לסקלונקית. לךכובה שלש. לבעיטה אחת. תני רב קמי.גני שבישראל כולי/ המבייש את הזקן נותן לו ךמי בושתו. חד אמר ?שם ריש לקיש.סמש עשרה אתא עומ־א קימי ריש לקיש. חד בר נש איקפד לרבי יודה בר מנינה.משלם .וקנסיה לק\רא ךךהב Halakhah 7-8:
"He who hits another pays him a tetradrachma." "Rebbi
Aqiba said, even the poorest in Israel," etc. Rav Qarni stated: For a kick, one. For an elbow, three. For sqlvnqyt
fifteen 7 2 . Somebody said in the
name of Rebbi Simeon ben Laqish: He who puts an Elder to shame has fully to pay for his shame.
A person insulted Rebbi Jehudah ben
Hanina 73 . The case came before Rebbi Simeon ben Laqish who fined him a pound of gold.
2
HALAKHAH 72
In the parallel in Babli, 27b, the
The Genizah text reads יסקינוקינית, the
quote appears in Rav Hisda's name.
Metivot fragment סקלוקינת. J. N. Epstein
There, pushing with the elbow cost 3
( ללקסיקון התלמודי2/1 תרביץp. 123-127)
tetradrachmas, a kick with the foot 5,
proposes Accadic sunkirtu (su-un-kir-
and
13
ס נ ו ק ר ת. The unexplained סנוקרתhump" as origin. turn) "camel's
{Cf.
(which also is the reading of E here)
Latin
according to R. Hananel (i. e., Gaonic
sculptorium "back scratcher" (E. G.).)
tradition) means a hook with the fist
73
under the chin; according to Rashi
Ketubot 4:8, Note 202.
sculpturigo
"scratching",
The case is mentioned
in
hitting somebody with a donkey saddle.
. עד גופו עד כליו. עד היכן הגיע בו הרוק.( רקק והגיע בו הרוק6c line 16) הדא אמךה· המבייש את. אמר דבי יוסי.אלא ךקק ולא הגיע בו הרוק כזהו .חבירו בדברים פטור T
· T
:
·
·•
-5
"If one spat on him and the spit touched him." How far does the spit have to reach? On his body, on his garments? 74 But what is the rule if he spat and the spittle did not reach him? Rebbi Yose said, this implies that somebody who insults another person verbally is not liable 75 . The question is not answered.
punishable if the spit falls to the
One may conclude that there is no
74
ground before it reaches the intended
difference. The Babli, 91a, comes to
victim, verbal spit which never touches
the opposite conclusion, viz., that
cannot be punishable (in contrast to
spitting on somebody's garments is not
contemporary Roman or Egyptian
punishable.
laws.)
75
Since certainly spitting is not
. הוך?תה שורי קצ^תה ?טיעותיי.תני רבי אבהי קומי דבי יוחנן
(6c line 18)
הן תניתה איליו למקרילות. אמר לו. חייב. איני יודע.והלה אומר אנא הוא ךטעית ואיניו דמרין כן מעידיו אנו איש. אמר ליה.למקבילות [. הא אמירה. ]אמר. חייב. וסלה אומר איני יודע.פלוני שסרג שור פלוני
18
NEZIOIN BAVA
CHAPTER E
Rebbi Abbahu stated before Rebbi Johanan: "You killed my ox, you cut down my fruit trees," and the other says, I do not know, he is liable. He said to him, certainly you state that to the rabble 76 . He answered, it is my fault, they said the following: "We testify against X that he killed ox Y" and the other says, I do not know, he is liable. stated.] 76
[He said, that was
77
As
J.
Levy
notes,
the
ignorance.
unexplained words ( מקרילותGenizah
77
Not in the Leiden ms., added
)מקליקות, מקבילותare onomatopoetic and
from the E and Genizah texts.
intended as an insult. The Babli in such
Johanan notes that the statement in its
a situation uses " חילק ובילקsplit and
present form is obviously true, hence
desolation" to designate the totally
unnecessary.
R.
unworthy. R. Abbahu's statement is not
The Genizah text has a better
worth to be heard since nobody can be
version in R. Abbahu's statement: "We
responsible for an undocumented claim
testify against X that he killed Y's ox
about which he notes his own
or cut down his fruit trees."
( משנה י׳ אף על פי שהוא נותן לו אינו נמחל לו עד שיבקש ממנוfoi. 6a) ומניין שלא יהא המוחל אקזרי.ש?אמר ועתה השב אשת האיש כי נביא הוא שנאמר ויךנפלל אבךהם אל האלהים וגוי. Mishnah 10: Even though he did pay, he will not be forgiven 7 8 unless he asks for forgiveness, as it is said: "Now return the man's wife since he is a prophet79." From where that the person asked to forgive shall not be cruel? It is said80: "Abraham prayed to the Omnipotent, etc." 78
The person who injures another
usual is to the part of the verse which
cannot obtain mercy in Heaven unless
is not quoted: "Let him pray for you
he first has asked forgiveness on earth.
that you will live." This implies that
79
Abraham
Gen. 20:7.
The reference as
first
had
to
forgive
219
HALAKHAH 10
.Avimelekh before the latter obtained Heavenly mercy.
80
Gen. 20:17
]ןכן אתה מוצא ?ריעי. אף על פי שהוא נותן לו כולי:( הלבה י6c line 22) איוב ועתה קחו ק!?ם שמגה פרים ושמגה אלים וגוי וילכו אליפז התיפזני ובלדד השוחי וצופר הנעמתי ויעשו וגוי ו?סוף העניין מהוא אומר וייי שב את שבות איוב אימתיי ?הקנפללו בעד רעהו וגוי ויוסף ייי את כל־אשר לאיוב [.למשנה Halakhah 10: "Even though he did pay," etc. Job's friends.
81
[And so you find with
82
"Now yourselves take seven bulls and seven rams, etc."
"Eliphas the Temanite, Bildad the Shuhite, and Sophar the Naamite went and did, etc." What does it say at the end? "The Eternal changed Job's fortunes." When? "When he was praying for his neighbor, etc." "The Eternal doubled everything that Job had had."]
81 Paragraph missing in the Leiden ms, added from the Genizah text. E's
text is somewhat longer. 82 Job 42:8-10. Tosephta 9:29.
6) הרי הוא אומר ונתן לך. רבי יוךה אומר משום רבן גמליאל. ת נ יc line 22) .גליך/ כל־־זמן שאונ רחמן הפזקום מרחם.ה יהא ב?ךך$ סי?>ן.רחמים וגוי אדם שסרח לסבירו וביקש. רב אמר.^ינך מרחם איו המקום מרחם לך . דכתיב ןשור על אנשים וגוי.ממנו ולא קי?לו ?עשה שורת ?ני אדם ויפייסנו אמר רבי. פדה משאול נפשו מעבור בשרות וגוי.ןאם עשה כן מה כתוב תמן אבל הוציא לו שם רע אין לו. הדא ךתימר שלא הוציא לו שם רע.יוסי מחילה עולמית. It was stated83: Rebbi Jehudah says in the name of Rabban Gamliel. Since it says that84 "He will give you mercy etc.", let the following be a sign in your hand: Whenever that you show mercy, the Omnipresent will have mercy on you. If you do not show mercy, the Omnipresent will not
2
NEZIOIN BAVA
have mercy on you.
85
CHAPTER E
Rav said: If a person misbehaved towards another
and asked for pardon but the other did not respond, let him assemble a row of people and ask for pardon, as it is written86: "Form a row of men, etc.87" If he does so, what is written there?
88
"He redeemed his soul from
the pit, not to go to destruction etc." Rebbi Yose said, that is if he did not defame, but the defamer is never pardoned.
83 Tosephta 9:30; Babli Sabbat 151b. 84 Deut. 13:18. 85 Yoma 8:9 (45c), Babli 87b.
86 Job 33:27. 87 "Let him say, I sinned, I did evil without caring." 88 Job 33:28.
מלי חייב על. האומר סמא את עיני קטע את ידי שבר את:( משגה יאfoi. 6a) . על מנת לפטור פטור. קרע את כסותי שבר את כדי חייב.מנת לפטור חייב .יו ?כ>מונו3 עשה כן לאיש ?לוני על מנת לפטור חייב ביו ב גופ י Mishnah 11: If one says: Blind my eye, cut off my hand, break my leg, he is liable89. On condition not to be liable90, he is liable. Tear my garment, break my pitcher, he is liable. On condition not to be liable, he is not liable91. Do that to another person, on condition not to be liable, he is liable whether about his person or his money89.
89 It is forbidden to injure another person (except for medical treatment). Since "there is no agency for committing crimes", a person committing a crime on the instigation of another is not absolved from
liability. 90 Even if the instigator/victim agrees beforehand that no liability would be involved. 91 Since this is purely a money matter.
2
HALAKHAH
סמא. האומר. האומר סמא את עיני קטע את ידי כולי:( הלכה יא6c line 31) אמר רבי. חייב. חייב על מנת לפטור. קטע ידי שפןזיקתני.עיני שמזיקתני מי^תיי׳ ךרבי. אבל בהן שהוא ?הן פטור. בהן שהוא כלאו מךנניתא.לעזר . בהן שהוא כהן היא מתניתא. ריש לקיש אמר.לעזר משום ?גם משפחה מילתיה ךריש לקיש אמרה ששמין לקרובין.אבל בהן שהוא כלאו חייב נטל. ישראל שאנסוהו גויס ונטלו ממנו ממון חבית בפניו פטור. תני.בושת T
T
T T
:
. . . .
ן
T
s
IT :
:
-
v
· · ד
: י
··
-
אבל. הךא ךתימר בשאירו לו ממון סתם. אמר ר?י יוסי.ונתן ביד חייב .ממון פלוני אפילו נטל ונתן ?יד פטור Halakhah 11: "If one say: Blind my eye, cut off my hand," etc. "If he says, blind my eye because it damages me, cut off my hand because it damages me, he is liable. On condition not to be liable, he is liable."92 Rebbi Eleazar said, the Mishnah deals with a "yes" which really means "no". But for a "yes" which does mean "yes" he is not liable 93 .
The
statement of Rebbi Eleazar is about the family's loss of standing. Rebbi Simeon ben Laqish said, the Mishnah deals with a "yes" which means "yes". But for a "yes" which means "no", he is liable94. The statement of Rebbi Simeon ben Laqish imples that one estimates the relatives' loss of standing95. It was stated96: "If Gentiles forced a Jew and took from him another person's money in his presence, he is not liable. If he handed it over, he is liable." Rebbi Yose said, that means if they simply demanded "money"97. But "X's money", he is not liable even if he handed it over98.
92 Tosephta 9:32: "If one says: blind my eye because it damages me, cut off my hand because it damages me, he is not liable." This may be a Babylonian version. 93 If a person asks to be mutilated,
it is obvious that this person cannot sue for damages. Then the question arises, what does the Mishnah mean by holding the person who does the mutilation liable? The relatives can sue because they have to bear the
2
NEZIOIN BAVA
CHAPTER E
shame of having a mutilated member in Johanan. Since R. Simeon ben Laqish is their family. If the person doing the a higher authority than R. Eleazar but mutilation can show that the immunity R. Johanan is higher than R. Hoshaia, granted him by the victim was honest, implicitly the two Talmudim decide in they cannot sue. opposite ways. 94 Even for the willful destruction 96 Tosephta 9:33; quoted in Babli of property. 117a. 95 He gives the relatives the right 97 One may use another person's to sue in any case. In the Babli, 93a, R. money to save his own life but he has Simeon ben Laqish's position is to pay for it. attributed to his teacher R. Hoshaia, R. 98 Cf. Terumot 8:10, Note 248. Eleazar's position to his teacher R.
הגוזל עצים פרק תשיעי
ועשאו בגלים משלם כשעת
הגוזל עצים ועשאן כלים:( משגה אfoi. 6c)
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זה הכלל כל־הגזלנין משלמיו ?שעת הגזילה.ומזה משלם ?שעת המזילה. Mishnah 1: One who robbed1 wood and turned it into utensils, wool and turned it into garments2, pays their value at the time of the robbery. If he robbed a pregnant cow and it calved, a sheep in its wool and he shore it3, he pays the price of a pregnant cow ready to calve, or a sheep in its wool ready to be shorn. If he robbed a cow which became pregnant in his possession and it calved, or a sheep which grew wool with him and he shore it, he pays their value at the time of the robbery. This is the principle: All robbers pay for value at the time of the robbery.
1 The robber, who takes things openly and by force, has to make restitution with possibly a 25% fine, Lev. 5:21-24. The thief who takes things by stealth has to pay double. 2 Once the nature of the robbed
item was changed, the robber became its owner and only owes the monetary value to the original owner. 3 And now it is not in the state in which it was robbed.
ליבון. הכא את מר. הגוזל עצים ועשאן כלים כולי:( הלכה א6d line 22) בשעשאו. ליבון ?שינוי. הן לתימר. אין ליבון ?שינוי. והכא את מר.?שינוי ?שהניחו ?מות שהוא· מצעו ליבון. אין ליביו ?שינוי. והן לתימר.צופים קל היא שהיקלי. אמר ר?י יילן.?לא צופים שמא יש צופים בלא ליבון
NEZIQIN BAVA ΡΑΜΜΑ CHAPTER N
. אית לך מימר בשעשאו צופים. גזל שלח וליבנו.בגזלו שישלם ?שעת הגזילה .עוד קל הוא שהיקלי בגזלו שיהא ?)שלם כשעת הגזילה Halakhah 1: "One who robbed wood and turned it into utensils," etc. Here4, you say that bleaching is a change, and there5 you say that bleaching is not a change. If you say that bleaching is a change, if he made it into wool flakes6. If you say that bleaching is not a change, if he left it unchanged. We find bleaching without flakes. Are there flakes without bleaching7? Rebbi Yudan said, it is a leniency instituted for the robber that he pay their value at the time of the robbery8. If somebody robbed raw hide and cleaned it, can you say that he turned it into flakes9? Again it is a leniency instituted for the robber that he pay the value at the time of the robbery.
4 Tosephta 10:2 states that raw wool that was bleached does not have to be returned; only its value as raw wool has to be paid. Babli 93b. 5 The Mishnah, which says that only turning wool into a garment is a change by which the robber becomes the owner; this implies that cleaning, spinning, and dying the wool prior to weaving is not a change which absolves the robber from returning the wool as is. 6 Arabic Samaritan Aramaic צוף. The wool flakes can be used to stuff pillows; they cannot be spun into
thread. The robber changed raw material into a finished product. 7 At least the raw wool has to be washed before being turned into flakes. 8 Since robbers, in contrast to thieves, are known, it should be made easy for them to return the robbed goods and avoid prosecution. This is the position of the House of Hillel as explained in the next paragraph. The Mishnah represents the teaching of the House of Hillel. 9 Nonetheless, he only owes the value of the hide and cannot be forced to return it as is.
יקעקע כל־הבירה. בית שמי אומרים.( גזל מריש ובנאו בבירה6d line 28) ירד. יתן לו ןמיו מפני תקנת שבים. ובית הלל אומרים.כולה ןיףננינו לו
2
HALAKHAH
?נייה בו־שות שמין.לחךבה ואנייה שלא בו־שות שמין לו מדו על התחתונה רבי יעקב בר. ביקש ליטול אבניי ועציו אין שומעיו לו.לו וידו על העליונה רב נחפןן בר י^חק. משום יישוב ארץ ישראל.שם רבי יהושע ןן לוי3 אחא אילו מי שנ?נס לחוךבתי שלסבירו ופירק סבילתו לשעה וביקש ליטלו.שאל משום יישוב ארץ. פיון דשמע ךמר רבי יעקב בר אחא.שמא אין שומעיו לו אלא בנה במקום שאין ראוי ל?נות ונטע במקום. האמירה. אמר.ישראל שמיו לי אלא שמערימין עלין ליכנם לשם בימות. רב אמר.שאין ראוי ליטע שמין לו וידו על התחתונה. הא תניתה. אמר לו.החמה ובימות הגשמים. T
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"One who robbed a beam and built it into a large building. The
House of Shammai say, he has to tear down the entire building and return it. But the House of Hillel say, he has to pay its worth to support the penitents. If he went into another person's ruined building and rebuilt it without permission, one estimates for him and his hand is disadvantaged11. If he rebuilt it with permission, one estimates for him and his hand is advantaged12. If he wanted to take his wood and stones, one does not listen to him." Rebbi Jacob bar Aha in the name of Rebbi Joshua ben Levi: Because of the settlement in the Land of Israel13. Rav Nahman bar Isaac14 asked: If somebody temporarily entered another person's ruin to put down his bundle, when he wanted to take it up again does one not listen to him15? When he heard what Rebbi Jacob bar Aha had said, because of the settlement in the Land of Israel, he said: That is a statement16. But if he built17 at a place unfit for building, or planted trees at a place unfit for planting, Rav said one estimates18 for him11 but one tricks him to permit entry both in summer and in winter19. One said to him: Was that not already stated: "One estimates for him and his hand is disadvantaged?"
N E Z I N BAVA ΡΑΜΜΑ CHAPTER N
10 Tosephta 10:5-7; Babli Gittin 55a. A different version of the entire paragraph is in Gittin 5:5 (Notes 158-
Babylonian authorities of the first two generations are mentioned in Neziqin, L's reading is a scribal error. 15 Then why can the illegal builder not take his logs with him? In the Babli, Bava mesi'a 101a, Rav Nahman is quoted as letting the illegal builder take his materials instead of accepting the estimated value. 16 A valid statement. 17 Without permission. 18 In E: "One listens". 19 "Him" refers to the legal owner of the land. It is explained in the Babli, Bava mesi'a 101a, that the person who planted is advantaged (Note 12) if the owner restricts entrance to the newly planted area.
168).
11 He only can expect the lesser of his expenses or the value created. 12 The Tosephta explains that he is entitled to the larger of his expenses or the value created. 13 In this version, the rule only applies to the Land of Israel. In the version in Gittin the reason is "because of civilization", that one does not wilfully destroy houses, applicable worldwide. 14 In E, the Genizah fragment, and in Gittin: Nahman bar Jacob. This reading is also confirmed by the Babli, Bava mesi'a 101a. Since otherwise only
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Rebbi Ze'ira said, this implies that if he robbed a fattened animal and it became thin20, he has to replace the fat. Rav Hisda said, this implies that if he robbed a thin animal and fattened it, he has to return it as is21.
20 This is a natural change; it is not enough to make the robber an owner. But since the Mishnah states that he has to give back the value at the time of robbery, he has to make up for
value lost. Cf. Babli 65a for the case of a thief. 21 Since the robber never became the owner (cf. Note 2).
2
HALAKHAH
. מאן תניתה.( מפני שעי?ךה אצלו וילךה· משלם כשעת הגזילה6d line 42) כל־?זילה שהיא קיימת. שהיה דבי יעקב אומר. זה הכלל. לתני.רבי יעקב סדי שלך לפ?יך והגנב לעולם.?עי?יה ולא נשתנית מברייתה אומר לו .משלם ?שעת הגניבה Because it became pregnant at his place and calved he pays its value at the time of the robbery22. Who stated this? Rebbi Jacob, as it was stated23: "This is the principle about which Rebbi Jacob said: About any robbed object which exists as before and was not changed from the state in which it was created24, he tells him: Here is your property before you. And the thief always pays the value at the time of theft."
22 E has an addition: "Therefore, if it did not become pregnant at his place and calved he pays . . ." This addition is out of place. 23 An anonymous statement in Tosephta 10:3. 24 Even if now it is worthless as, e.
g., leavened matter after Passover which was robbed before Passover. Since the deficiency is not visible, the robber can return the leavened matter to discharge his obligation while a thief has to pay double the value it had at the time of the theft.
. גזל ?ממה והזקינה עבדים והזקייי משלם כשעת המזילה:( משגה בfoi. 6c) .ד?י מאיר אומר יאמר לו בעבדים מרי שלך לפניך Mishnah 2: If he robbed an animal and it aged, slaves and they aged25, he has to pay their value at the time of the robbery. Rebbi Meir says, he may say about slaves: Here is your property before you26.
25 They do not look the same as at the time of the robbery and are not worth the same; the robber cannot return them but has to pay up.
26 Since slaves are treated according to the law of real estate (Mishnah Bava batra 3:1, Qiddusin 1:2 Notes 347 ff.) and real estate can never
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER N
be acquired by a robber, for him a slave can never be acquired by a
robber and ages as the original owner's property,
בשגזל עגל. רב הונא אמר. גזל ?הב>ה והזקינה כולי:( הלבה ג6d line 46) . לזרי שלך לפניך שמואל אמר. אבל גזל שור והזקין אומר לו.ונעשה שור ואפילו. תני רב קךנא. הרי שלך לפניך.אפילו גזל עגל ונעשה שור אומר לו אמר אבוי דשמואל.גזל עגל ונעשה שור וטבח ומכר משלם תשלומי ד וה עגל . ןזלכה כרבי מאיר.בר אמי בשם רב ?הודה Halakhah 2: "If he robbed an animal and it aged," etc. Rav Huna said, if he robbed a calf and it became a bull27; but if he robbed a bull and it aged, he tells him: Here is your property before you28. Samuel said, even if he robbed a calf and it became a bull, he tells him29: Here is your property before you. Rav Qarna stated: Even if he robbed30 a calf and it became a bull before he slaughtered or sold it, he pays quadruple or quintuple the value of a calf31. The father of Samuel bar Immi said in the name of Rav Jehudah32: Practice follows Rebbi Mei'r.
27 This is a change in the nature of the animal; he cannot return it but must pay. 28 In the Babli, 96b, Rav Pappa disagrees and holds that the weakened animal cannot be returned. 29 He holds that it still is called cattle, not changed from the date of its birth. 30 One has to read "stole" since robbers are not under the law of quadruple or quintuple restitution. 31 He follows Samuel that the bull is still the same animal as the calf. In
the Babli, 65b, R. Ilai (La) is quoted as following the Mishnah and Rav Huna that the change of the calf into a bull is an essential change which lets the thief become the owner, not only the possessor, of the animal. If he slaughtered or sold the animal after it reached sexual maturity, he slaughtered or sold his own property and only pays double restitution for the theft. 32 The student of Samuel. In the Babli, 96b, the statement is in the name of Rav.
29
HALAKHAH
גזל מטבע ונסדק פירות ןהךכיבו יין ומחמיץ ?»שלם ?שעת:( משנה גfoi. 6c) המילה מטבע ונפסל וארומה !־?שמאת חמץ ועבר עליו הפסח ?המה ןנעבךה בה עבירה או ש?פשלה מעל גבי המזבח או שהיתה יוצאת ליסקל אומר לו זרי שלד לפ?יך.) Mishnah 3: If he robbed a coin and it was split, fruits and they rotted, wine and it spoiled, he pays their value at the time of the robbery33. A coin and it was declared invalid, heave and it became impure34, leavened matter and Passover passed35, an animal which was used for sin 36 , or which became disqualified from the altar37, or which was taken out to be stoned38, he tells him: Here is your property before you39.
33 In all these cases, the thing robbed was changed materially; it cannot be returned. 34 It lost its value as food and only can be used as fuel. 35 It is rabbinically forbidden for all usufruct. 36 Either it was used for idolatry which makes it forbidden as sacrifice,
or was used for bestiality which makes it subject to a death sentence. 37 The living animal no longer can be offered as a sacrifice. 38 After it killed a human. 39 Since these defects are not visible, following R. Jacob the robbed objects can be returned as they are (Babli 98b).
?שפסלתו. רב הונא אמר. גזל משבע ן?קודק כולי:( הלכה ג6d line 51) ר?י יודה ?ן פזי בשם ר?י יוסי ?ר. שמואל אמר ?שנסדק ודאי.מלכות רב. אבל אם הךקיבו מתולעת ??דיאין הן.סנינה והן שהןכיבו מן הכנימה . אבל פסלתו מדינה אומר לו הרי שלך לפניך. בשפסלתו מלכות.הונא אמר י
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2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER N
are like healthy ones41. Rav Huna said, if the government invalidated it, but if the country invalidated it 42 , he may say to him: Here is your property before you. Samuel said, even if the government invalidated it, he may say to him: Here is your property before you.
40 Rav Huna considers a coin free of insects they are usable, not lost invalidated by the government as a or changed. Before the days of piece of metal, not a coin. Therefore pesticides almost no fruits were its nature was changed and it is as if it completely free of any insect damage. was split. Samuel considers an 42 As in the military anarchy of invalidated coin still as a coin. In the the Roman empire when the silverBabli, 97a, Rav Huna is quoted with the washed copper coins given out as silver opinion here ascribed to Samuel, and were no longer used by the public Rav Jehudah, Samuel's student, with which switched to the gold standard that ascribed to Rav Huna. (cf. E. and H. Guggenheimer, Notes on 41 This refers to the rotten fruits the Talmudic Vocabulary 8, Lesonenu mentioned in the Mishnah. If the fruits 37(1973) 105-112.) were damaged by larvae but now are מה.אמר ליה, . קם עם רבי מנא.( רבי יודן לא נחית לבית וועז־א6d line 56) ולא. אמר ליה. אמר ליה מילה פלו.חידות הוה לכון ?בי מךרשא יומא דין תי?תר בשנטמאת מאיליה ולית. אמר ליה. ונרומה מטמאת.מךנניתא היא .שמע מינה ?לום Rebbi Yudan did not go to the house of assembly. He met Rebbi Mana and asked him, what was new for you in the house of study today? He told him, such and such a subject. He replied, is that not a Mishnah, "heave and it became impure"? He replied, explain it if it became impure by itself44 and you cannot infer anything.
43 Seemingly on the subject of an induced invisible change in value, whether it constitutes acquisition or
not. 44 For example, if a dead reptile was found in the utensil containing the
HALAKHAH 4
heave. Then it implies nothing about the status of the object if the robber
2
caused the change.
אחר הפסח משלם לו חמץ. נשבע לו קוךם הו«סח.( חילפיי אמר6d line 60) אזלית לקיסרין ואש?חית לרבי חזקיה דךריש לה משום. אמר רבי ?)נא.יפה . אין אית בר נש פליג על חילפיי שאיו משלם חמץ יפה.דרבי יעקב בר אחא .הכל מודין ?חמץ שמשלם חמץ יפה Hilfai said, if he45 swore to him before Passover, then after Passover he pays him for fully useable leavened matter. Rebbi Mana said, I went to Caesarea and asked Rebbi Hizqiah, who quoted this in the name of Rebbi Jacob bar Aha, is there anybody who disagrees with Hilfai so that he would not have to pay for fully useable leavened matter? Everybody agrees about leavened matter that he has to pay for fully useable leavened matter.
45 The robber was challenged by he now is obligated for valuable its owner to return to him his leavened leavened matter; he is barred from matter before Passover and swore that returning after Passover the leavened he did not have it. Because of the oath matter which now is worthless.
נתן לחרש שידה. נתן לאוזניו לתקן ןקילקלו חייבין לשלם: משנה ד001.6c) והבנאי שקיבל ?גליי את הכענל.תיבה ומונדל לתקן וקילקל חייב לשלם תפל
ר:
הןה ס יס.לסוךנרו ושיבר את האבנים או שהזיק חייב לשלם .מצד אחר פטור ואם מסמת המכה חייב
Mishnah 4: If one gave something to artisans to repair and they broke it, they are liable.
If one gave a chest, a box, or a cupboard to a
woodworker to repair and he broke it, he is liable. And the builder who contracted to take down a wall is liable to pay if he ruined the stones or
2
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caused damage. If he was taking it down on one side when if collapsed on the other side he is not liable, but when it happened because of the pounding he is liable.
6) _רב הונא אמר והוא. נתן לאומנין לתקן וקילקלו כולי: ה ל כ ה יd lin .שקבע בי מקמר האחרון ?די לזכות לכליו Halakhah 4: "If one gave something to artisans to repair and they broke it," etc. Rav Huna said, only if he put in the last nail to acquire the rights to his utensils46.
46 The Babli, 98a, infers from the second sentence of the Mishnah, which clearly refers to existing containers given to be fixed, that the "something" given in the first sentence is raw material, given to be turned into a utensil. The question then arises whether the artisan who ruins the utensil has to pay only for the material or for the finished utensil (since the client has to find another artisan and
pay the latter.) About this question, Rav Huna (in the Babli, Rav Assi) notes that the artisan is liable only for the raw material as long as he did not put in the last nail. Once the object is finished, the artisan has the right to retain it until his bill be paid. Therefore, he then holds the object under the rules of the paid trustee and is liable for damage to it (Tosephta 10:8).
בעו$ . נתן ^מר לצבע והקדיחה היורה ניתן לי דמי צמרו:( משנה הfoi. 6c) כאור אם השבח יתר על ההוצאה נותן לו את היציאה ואם היציאה יתירה על .השבח נותן לו את השבח Mishnah 5: If one gave wool to the dyer and the vat burned it, he gives him the value of his wool47•48. If he dyed it poorly, if the increased value is more than the expenses 49 , he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.
HALAKHAH 5
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רבי יהוןה אומר אם השבח ילנר על היציאה נותן לו את.נותן לו דמי צמרו .היציאה!־אם היציאה יתיו־ה על השבח נותן לו את השבח Mishnah 6: To dye it red and he dyed it black, black and he dyed it red, Rebbi Mei'r says, he gives him the value of his wool47. Rebbi Jehudah says, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.
47 By his unprofessional work he it is impossible to refer to improved changed the material from his prior value. state and acquired it as his property for 49 The dyer's cash expenses for which he has to pay. dye and fuel. 48 In this case, the material is lost; .
6
)
אפילו הקדיחו. שמואל אמר.אבל הקדיחה יורה אומד לי· סדי שלך לפ?יך סממניו אימ ר לי· מרי שלך לפניך. Halakhah 5:. "If one gave wool to the dyer," etc. Rav Huna said, if chemicals burned it50, but if the vat burned it51, he may say to him: Here is your property before you. Samuel said, even 52 if chemicals burned it, he may say to him: Here is your property before you.
50 The dye ruined the wool. emend the text of the Mishnah. 51 By overheating with too little 52 This means: Only if chemicals fluid in the vat before dye was added. burned it; otherwise one follows the Then the wool was not changed from text of the Mishnah. its original state. Rav Huna has to בר נש.< מהו אם השבח ילנר על ההוצאה נותן לו את ההוצאה6d line
68
)
.דיהב לחבריה חמשה מיני עמר וחמשה מיני סממניו וןגשךי׳ מנוי אונריה
2
NEZIOIN BAVA
CHAPTER N
אילו *בעתיה סומק הוה. ;אמר ליה. ציבעיה סומק ו*בעי אוכם.אמר ליה .?יב עשרים וחמשה ?)נוי וכדו דצבעתיה אוכם לית הוא טב אלא עשרים מנוי בר נש. ותשמע מיניה. אמר רבי יונה. אנא לא אובד דידי.את אובךו! ךיךןז אמר.דיהב לחבריה ח דינרין דזבין ליה חיטיו מטיבריא וזבן ליה מציפורי כדון דזבנףנ מציפורי. אילו זבנףנ לי מטיבריא ןזוון עשרין וחמשה מח־יי.ליה . אנא לא אובד דידי.ע אובךףג דיךןז1 א.לימנון אלא עשרין מח־יי What means "if the increased value is more than the expenses, he gives him his expenses"? A person gave to another five lots53 of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine54. Rebbi Jonah55 said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii56; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine57. 53
The translation follows the
value, not cost.
reading of E and Tosaphot 100b, s.v. אם,
55
which read " מנויportions" rather than
Yose.
" מיניkinds". The same reading is found
56
in שיטה מקובצתad 100b. E starts the
volume, 64 quartarii, about 8.51, 2 /3 of
sentence by: " אית בר נשthere is a man".
a se'ah.
54
57
He deducts 5 minas from the
dyer's wages. This argument is about
E and שיטה מקובצתread:
R.
Modius, a Roman measure of
He deducts the price of 5 modii
from the broker's fee.
אם. הנותן בועות לחבירו ליקח לו חיטים ולקח לו שעורים.( תני7a
line 1)
אם פחתו פסתו לו ואם. ןתני חוזרן.פחתו פחתו לו ואם הותירו הותירו לו ]מן דמר אם פחתו פסתו לו ואם הותירו הותירו לו רבי.הותירו לשניהן
HALAKHAH 5
2
וכ>ן. שלא נתכוון המוכר לזכות אלא ללוקח. מה טעמא ךךבי מאיר.מאיר [ מאי טע?)א ךרבי.דמר אם פסתו פחתו לו ואם הותירו לשניהן דבי יהוז־ה . ולמה אין חולק עמו. שלא נתכוון המוכר לזכות אלא לבעל המעות.יודן מעתה אפילו אמר לו ליקח לו חיטים ולקח לו.שאסור ליהנות מחבירו [ ?שעה שאמר לו ליקח לו בהן חיטין ןלקח לו חיטין. ]אמר רבי יוחנן.חיטים לא נקנפידו המוכר לזכות אלא לבעל המעות· ו?שןגה שאמר לו ליקח לו חיטים ולקח לו שעורים לא נןנכוןן מוכר לזכות אלא ללוקח וקיים מה ?שעה שקיים שליחותו לא נתכוון המוכר לזכות לבעל. אמר רבי נסא.?ידיה . אמר. ולמה חולק עמו. לא קיים שליחותו נתכוון לזכות ללוקח.המעות .הואיל ובאת לו הנייה מתחת ידו אף הוא חולק עמו It was stated: One gives money to another to buy wheat for him, but the man bought barley. If it went down in price, it went down in price for him; if it rose in price, it rose for him58. We stated otherwise59:
"If it
went down in price, it went down in price for him; if it rose in price, it rose for both of them.60"
61
[He who said if it went down in price, it went
down in price for him; if it rose in price, it rose for him, is Rebbi Meir. What is Rebbi Meir's reason? Because the seller intended to transfer ownership only to the buyer62. But he who said, if it went down in price, it went down in price for him; if it rose in price, it rose for both of them, is Rebbi Jehudah.] What is Rebbi Jehudah's reason? Because the seller intended to transfer ownership only to the owner of the money 63 . Why does he (not)64 split with him? Because it is forbidden to take advantage of another person65. Then even if one gave him money to buy wheat and he bought wheat?66
67
[Rebbi Johanan said, if he had given money to buy
wheat and he bought wheat,] the seller intended to transfer ownership only to the owner of the money. If he had given money to buy wheat and he bought barley, the seller intended to transfer ownership only to the buyer, who is stuck with what he has on his hands. Rebbi Nasa said, if he
2
NEZIOIN BAVA ΡΑΜΜΑ CHAPTER N
was true to his agency, did the seller not intend to transfer ownership to the owner of the money? If he was not true to his agency, he intended to transfer ownership to the buyer68. Then why does he split with him? He said, because he realizes a profit by means of the other man's money, he splits with him65. 58
Since the agent did not fulfill
the seller hands over the goods, it
the conditions of his agency, he
matters to whom the seller intended to
acquired the barley for himself and has
transfer title. Usually the seller does
to carry the entire financial risk in
not know whether the buyer is acting
selling the barley and buying wheat
on his own account or as an agent; the
instead. Since the risk is entirely the
law will have to tell the seller what to
agent's, the eventual gain also is his.
intend.
59
Tosephta Bava mesi'a 4:20.
63
60
The unfaithful agent is disad-
this opinion is attributed to R. Yose. R.
In Demay 6:12 (Notes 194-196),
vantaged. Nevertheless, one has to find
Mei'r is not mentioned there.
a reason for the unequal treatment of
64
loss and gain.
be deleted; it is missing in the quote
61
given by Bet Yosef, Hosen Mispat §123.
Added from E; there is no
It seems that this word should
Genizah text for the remainder of the
65
Tractate. The addition seems necessary
another person's money. In the Babli,
and the oversight of the Leiden scribe
Bava mesi'a 117b, this is a statement of
is easily explained. In the Babli, 102b,
R. Johanan.
the identification of the Tannai'm is
66
ascribed to R. Johanan who, however, is
thing bought through an agent should
quoted there to the effect that R.
need another transfer of ownership
Jehudah does not accept that unfaithful
from agent to principal. This clearly is
execution of an agency makes the
not practice.
agent the owner of the object acquired.
67
Added from E, not in L.
62
68
R. Nasa agrees with R. Johanan
In Demay 6:12 (Notes 194-196),
P n e should not trade with
According to R. Jehudah, any-
this opinion is attributed to R. Jehudah.
in practice but formulates it in a way
Since ownership is transferred when
applicable to any situation.
2
HALAKHAH
אחד המקדיש. ןהתנינן.( התיב רבי שמואל בר בא קומי דבי יוחנן7a line
12)
לא עלת על. אמר.?כסיו ואסד המעריך ע^מו אין לו בכסות אשתו ובניו פירן שאמר עו־כי עלי. עךכי עלי. והתנינן.דעתו לומר בכסות אשתו ובניו האומר עו?י עלי על מנת שלא לסדר מה שעל.לא קבע לעצמו אלא נ סלע גלי על מנת/ עו־כי. האומר. רבי נסא בשם רבי בון בר חייה.אשתי ובניי רב הושעיה בשם.שלא לסדר מחפץ ?לוני· אין מסדרין לי מאותו ס?ץ זאת אימךת שאיו שמין ערכין מן סמטלטלין ךבר תוךה.שמואל בר אבא .אלא מדבריהן Rebbi Samuel bar Abba objected before Rebbi Johanan. 69
state : "Both the person who dedicates
70
Did we not
and the one who vows his own
valuation71 exclude their wives' and children's clothing.72" He answered, nobody thought to include their wives' and children's clothing73. But did we not state: "My valuation on myself"; at the moment when he said, my valuation on myself, he only obligated himself for fifty tetradrachmas71. If he says, my valuation on myself on condition not to pledge what is worn by my wife and children?
Rebbi Nasa in the name of Samuel bar
Abba: One who says, my valuation on myself on condition not to pledge a particular thing, one cannot use that particular thing as a pledge74. Rav Hoshaia in the name of Samuel bar Abba: This implies that one does not foreclose valuations from movables by biblical decree75 but only from the rabbis. 69
Mishnah 'Arakhin 6:5.
adult male is fixed in v. 3 as 50 holy
70
He dedicates his entire property
sheqel, interpreted as 50 tetradrachmas
to the Temple. The administrators of
(Qiddushin 1:1, Note 339).
the Temple have to foreclose all of his
72
properties.
excludes "dye which was dyed for them
71
He vows the amount specified in
(the wife and children)." If R. Johanan
Lev. 27:1-8 as valuation, which for an
is correct and by law the seller intends
The
Mishnah
there
also
2
NEZIOIN BAVA
CHAPTER N
to benefit the owner of the money by
74
which he is paid, who told the dyer or
the previous statement in a form
the clothier to transfer his intent from
universally applicable.
the husband, the giver of the money, to
75
the
Temple operated according to a
wife
and
children,
the
beneficiaries? 73
Again, this is a reformulation of
If the administrators of the
biblical decree, all stipulations would has
be invalid (cf. Ketubot 9:1, Note 5). If
nothing to do with our problem here
The problem in 'Arakhin
stipulations are respected, the process
since a vow is always subject to the
of foreclosure of movables cannot be
exclusions stipulated by the person
biblical.
making the vow.
הגוזל את חבירו שלה פרוטה ונשבע לו יוליכנו אחריו אפילו:( משנה זfoi. 6c) !אם מת. לא יתן לא ל?ני ולא לשלוחו אבל נותן לשליח בית דין.לכ>די .?חזיר ליוךשיו Mishnah 7: He who robbed at least a peruta's man and swore to him
76
worth from a fellow
should deliver it to him even in Media 77 .
He
should deliver neither to [the victim's] son nor to his agent 7 8 , but he may deliver to an agent of the court 79 , and if [the victim] had died, he has to make restitution to his heirs.
נתן לו את הקרן ולא נתן לו את החומש מחל לו על הלןךו ולא:משנה ח מחל לו על החומש מחל לו על זה ועל *ה חוץ מפחות משוה פרוטה בלןןן אינו צריך לילך אסריו Mishnah 8: If he had returned the capital 80 but not the fifth 1 • 81 , or [the victim] had forgiven him the capital but not the fifth or had forgiven him both except for less than a peruta's follow him.
worth of the capital 82 , he need not
23
HALAKHAH
נתן לו את החומש ולא נתן לו את הקךן נזחל לו על החופן ש ולא:משנה ט נזחל לו על הקךן מחל לו על זה ועל זה חוץ משוה ?רוטה בקךן צריך לילך .אמריו Mishnah 9: If he had returned the fifth but not the capital, or [the victim] had forgiven him the fifth but not the capital or had forgiven him both except for a perutds
משלם חופזש על
worth of the capital, he has to follow him.
נתן לו את הלןךן ונשבע לי על י׳חימש לזרי:משנה י
וכן בפקדון או בתשימת יד או.חומש עד שיתמעט הקרן פחות משוה פרוטה רי זוז.?גזל או עשק את עמיתו או מצא אבדה וכחש בה ונשבע על שקר ןז .משלם קרן וחומש ואשם Mishnah 10: If he paid the capital but swore on the fifth, he pays a fifth for the fifth until the capital 83 becomes less than a peruta's
worth.
And so "for a deposit, or a partnership, or robbery, or if he oppressed his neighbor, or found lost property and denied it, and swore falsely, 84 " has to pay the capital, and a fifth, and a reparation sacrifice. 76
The victim had asked him to
fulfill the religious duty of restitution
return the robbed item when he swore
by proxy.
that he had not robbed him.
79
When
Duly appointed in a public act
later he admits to the robbery, Lev.
at the request of the victim (cf. Bava
5:23-25 makes it clear that after a false
mesi'a 3:6).
oath there can be no atonement nor any
80
The value of the robbed item.
divine forgiveness until the falsely
81
The verse requires personal
denied debt was paid in full.
restitution.
The
The additional 25%
"fifth" is computed from above, a fifth
constitute a fine; it is additional money,
of the entire payment which is a fourth
not restitution, and can be liquidated
of the amount of the robbery.
by agent or by mail.
77
82
Meaning any far-away place
Less than a peruta's worth is not
which is difficult to reach.
money; cf. Qiddusin 1:1, Note 7.
78
83
While one can liquidate a debt
through the creditor's agent, one cannot
As is explained in the Halakhah,
the "capital" is the object of the false
2
NEZIOIN BAVA
oath.
A CHAPTER N E
For the embezzlement or
and so on. But once the amount in
robbery, the "fifth" is 25% of the
dispute becomes less than a peruta's
original amount. For a false oath about
worth, the process stops since that
these 25%, the additional fine is 6.25%
amount no longer represents money.
of the original amount.
84
In the next
Lev. 5:21.
step, 1.5625% would have to be added
עד. פיני מוזיניתא. הגוזל את סבית"שלה פרוטה כולי:הלבה ז
(7a line 20)
בנתינת חומש. אמר רבי יונתן.שיךנמעט חומש האסרון פחות כ)שוה פרוטה . לא אוזיא אלא בשעת עדים ובשעת קרבן.נעשה חומש קרן Halakhah 7:
"He who robbed at least a peruta's
worth from a fellow
man," etc. So is the Mishnah: Until the last fifth becomes less than a peruta's worth 8 5 .
Rebbi Jonathan said: By handing over the fifth, the
fifth becomes capital 86 . This only applies with witnesses 87 and at the time of sacrifices 88 . 85
This refers to Mishnah 10, cf.
due only on the confession by the
Note 83.
robber but not on the testimony of
86
witnesses.
If the robber starts paying the
The explanations of Ibn
f i f t h , it becomes capital in the
Ezra (Num. 5:7) and Hizquni (Lev. 5:24)
terminology of the Mishnah.
who require a simple f i f t h on the
87
confession and two fifths on testimony
For if the robber confessed in
presence of the victim and the latter
of witnesses a r e
agreed to be paid later, the sum
Yerushalmi.
becomes a loan and has to be paid
88
under the law of loans rather than that
stated as a precondition to atonement
of restitution; it can be repaid to the
by sacrifice, the payment of the fifth
creditor's agent.
cannot be enforced in the absence of a
The Babli, 108a,
disagrees and holds that the fifth be
based on
the
Since payment of the fifth is
Temple; cf. Rashi 63 b, s.v. הודה מעצמו.
24
HALAKHAH1
אמר לו אבד משביעך אני ואמר אמן. איכן פקדוני:( משנה יאfoi. 6c) הודה מע*מו משלם קוץ.והעידים מעידין אותי שאכלו משלם את הלןךן .וחומש ואשם T
T
:
V
:
89
Mishnah 11: Where is my deposit? He told him 'it was lost '. 'I will make you swear' and he said 'amen'90. If witnesses testify against him that he ate it, he pays the capital91. If he confessed on his own, he has to pay the capital, and a fifth, and a reparation sacrifice.
אמר לו נגנב משביעך אני ואמר אמן ןהעידים. איכן פקדתי:משנה יב הוךה מעצמי משלם קךו וחומש.מעידיו א י ת י ש?נבו משלם תשלימי כפל .ואשם T
T
:
Mishnah 12: Where is my deposit? He told him 'it was stolen'. 'I will make you swear' and he said 'amen'. If witnesses testify against him that he stole it, he pays double restitution92. If he confessed on his own, he has to pay the capital, and a fifth, and a reparation sacrifice93. 89
As an unpaid trustee he does not
Ex. 22:8.
have to pay if it was lost and the
93
trustee never had used it for himself.
restitution on his own confession since
90
This is the oath.
a confession is not acceptable in a
91
As a robber; cf. Note 87.
criminal trial.
92
For the unpaid trustee who
brings the sacrifice for the false oath,
claimed falsely that the deposit was
Nobody
pays
multiple
He pays a fifth and
Lev. 5:23-25.
stolen, double restitution is required by
אין מקבליו. תני. איכן פקדוני· ואמר לו אבד כולי:הלפה יא
(7323)
. מתה יחזיר לבעלה. קיבל מאשה יחזיר לה.פיקדון מנשים ועבדים וקטנים . מת יחזיר לאביו.ו ?חזיר לו¥ ןאם מת יחזיר לרבו מ?ו.מעבד יחזיר לו וכולו שאמרו בשעת מותן יינתנו לפלוני שסו שלו ?עשה.ועושה בסו שגולה כהךא. ובלבד ?עדים. ד?י ז?ידא ?שם רבי בא בר ממל.פירוש לפירושו . אסן קידושא דברתי· והוא אמר.איתת ךר?י בא ? ר חנה מי ךמ?א אמרה
22
NEZIOIN BAVA
A CHAPTER N E
אין אדם פ)צוי לשקר בשעת.רב אמר. אתא עובךא קומי.לית הוא אלא לידי .מיתה Halakhah 11: "Where is my deposit? He told him 'it was lost'," etc. It was stated94: "One does not accept deposits from women, or slaves, or underage children95. If one accepted from a woman, he should return it to her; if she died, he should return it to her husband96. If one accepted from a slave, he should return it to him; if he died, he should return it to his master. From an underage child, he should return it to him, if he died he should return it to his father, and make it a safe investment97. If any of these said at the moment of their death, it should be given to X because it is his property, one should follow his interpretation98." Rebbi Zebida in the name of Rebbi Abba bar Mamal: Only before witnesses99. As the following100: When Rebbi Abba bar Hana's wife was dying, she said, these rings belong to my daughter. But he said no, they are mine. The case came before Rav who said, people are not given to lying at the time of their death101. 94
Tosephta 11:1; Babli Bava batra
51b. 95
to his father." 98
The translation follows the
Since usually they have no
extensive discussion of the expression
independent property, one has to
פירוש לפירושוby S. Lieberman in Tosefta
suspect that the deposit might be stolen
kiFshutah Neziqin, p. 134.
property.
99
96
Who is her heir.
do not follow the general rule should
97
It seems that this sentence
be executed only in the presence of
should be r e a r r a n g e d as in the
witnesses, to protect the trustee against
Tosephta: "From an underage child, he
claims of the legal heirs.
should make it a safe investment,
100
return it to him (once he reaches the
story is told in the Babli, Bava batra
age in which he legally can do
52a. There, the husband is Abba bar
business); if he died he should return it
bar Hana. This is the correct attribution
Dispositions of a last will which
Another version of the same
243
HALAKHAH 14 since Abba bar Hana, the elder R.
This proves that the person called
Hiyya's brother, died before the birth
Abba bar Hana in the Yerushalmi is
of his son, therefore also before his
called Abba bar bar Hana in the Babli.
wife. In Halakhah 10:1, "R. Abba bar
101
Hana" speaks of "my oncle R. Hiyya".
Babli, Bava batra 175a.
A statement of Rava in the
הגוזל את אביו תשבע לו ומת סדי זה משלם קרן וחומש:( משנה יגfoi. 6d) .ה או שאין לו לווה ובעלי החוב באין ןנ?ךעין$לבניו או לאחיו ואם אינו רו Mishnah 13: He who robbed from his father and swore to him when he
102
died has to pay capital and fifth to his sons or brothers103. But if he
refuses104, or does not have the money, he takes a loan and the creditors come and make themselves paid105.
?חיי ובמותי. האומר לבנו קונם שאתה ?ס?ה לי אם מת יורישנו:משנה יד אם מת לא יורישנו ויתן לבניו או לאחיו ןאם אין לו לווה ובעלי החוב באין .ןנפךעין 106
Mishnah 14: If somebody says to his son: A qdnam
that you cannot
enjoy anything from me, when he dies he can inherit from him 107 . During my lifetime and after my death, when he dies he cannot inherit from him but should give it 108 to his sons or his brothers, and if he has nothing109 he may take a loan; the creditors come and make themselves paid105. 102
The father.
atonement as long as a peruta from the
103
Since the Yerushalmi does not
robbery remains in his hand.
discuss this Mishnah, we do not know
104
whether the intention is that the robber
anything to his family.
has to pay to the father's brothers or
105
other sons ot to his own sons or
obligations, and when the loan comes
brothers. In any case he cannot obtain
due directs the creditor to the
He does not want to pay
He takes a loan, pays his
2
NEZIOIN BAVA
CHAPTER N E
recipients of his payments. Then he
107
has fulfilled his obligation without
property, the estate is no longer the
losing any of his money.
father's money.
106
108
The inheritance.
109
To eat.
An expression of making a vow;
Mishnah Nedarim 1:1.
Since a deceased person has no
. אמר רבי ירמיה. האומר לבנו קונם שאונ נסנה לי כולי:( הלכה יד7a line 31) . אם מת יורישנו. קונם שא!* נסנה לי. האומר לבנו.חמי איך תנינן הכא . במותי. אם מת יירשנו. ?חיי. והתני. אם מת לא יורישנו.?חיי ובמותי מה בין אהן דמר חלא. אם מת לא יורישנו. ?חיי ו?מותי.אם מת יירשנו . רב יו?י?ה ורבי יוסי ?ן חנינה ונריהון אמרין.חדא להן דמר תרתי תרתי גליו/ אסרו. לבית זה. מפיון שאמר.קונם לבית זה שאיני נ?נס בחיי ובמותי תנינן ?נזקין מה ךלא תנינן. אמר ר?י יוסי.בין בחיים ביו לאחר מיתה אסוץ. אילו. כיון שאמר.גלי ?חיי ובמותי/ קונם מניית נכסיי אילו.במדים .גליו בין בחיים ביו לאחר מיתה/ Halakhah 14: "If somebody says to his son: A qonam that you cannot enjoy anything from me," etc.
110
Rebbi Jeremiah said, look what we did
state here: "If somebody says to his son, 'a qonam that you can not enjoy anything from me,' if he dies, the son inherits; 'during my lifetime and after my death,' if he dies, he cannot inherit." Did we not state, 'during my lifetime', he inherits; 'after my death', he inherits, 'during my lifetime and after my death', he cannot inherit? What is the difference between the one who says it one by one and the one who says it by twos? Rav Jeremiah and Rebbi Yose ben Hanina both say, 'a qonam that I shall not enter this house during my lifetime and after my death', since he said "this house", he forbade it on himself during lifetime and after death. Rebbi Yose said, we have stated in Neziqin what we did not state in Nedarim: 'A qdnam that I cannot enjoy these my properties during my lifetime and after my death,' from the moment he said "these" he forbade them to himself during his lifetime and after his death.
24
HALAKHAH 1 110
This text is a reformulation of a
Notes 35-43.
text in Nedarim 5:2, explained there in
ןךן וחומש7 הגוזל את הגר !־נשבע לו ימת הרי זה משלם:( משגה טוfoi. 6d) לכהנים ואשם למזבח שנאמר ואם אין לאיש גואל להשיב האשם אליו האשם T
T
T
-
היה מעלה את ה?סף ואת האשם ומת ה? שף יינתן לבניו והאשם יךעה.וגוי נתן את הכסף לאגשי משמר ומת אין.עד שיקזתאב וימכר ויפלו דמיו לנז־בה היוו־שין יכולין להוציא מידם שנאמר איש אשר יתן לכהן לו יהיה. Mishnah 15: One who robbed from a proselyte111, swore to him, and [the proselyte] died, has to pay the capital and the fifth to the priests and the reparation offering to the altar as it is said112: "If the man has no heirs to give the reparation to, the reparation etc." If he was bringing the money and the reparation offering when he113 died, the money should be given to his sons 114 and the reparation offering 115 shall graze until it becomes disqualified 116 , then be sold, and the amount be given for voluntary offerings 117 . If he had given the money to the men of the watch118 when he died, the heirs cannot ask it back from them since it is said119: "What a man give to a Cohen shall be the latter's." 111
Who failed to start a Jewish
of the ram is eaten by the priests in the
family. By becoming a Jew, he became
Temple courtyard, they eat from the
a new person, no longer related to his
Eternal's table and it never becomes
previous Gentile family.
their property.
112
Num. 5:8: "If the man has no
113
The robber.
heirs to give the reparation to, the
114
His death was atonement. Since
reparation shall be returned to the
he does not need atonement a f t e r
Eternal, to the priests, except for the
death, the money does not need to be
atonement ram by which he can reach
given to the priests; it becomes part of
atonement." While the sacrificial meat
the estate.
2
NEZIOIN BAVA
115
If it was dedicated as such by its
A CHAPTER N E empty.
owner, the dedication cannot be
118
undone.
24 watches; each watch served from
116
As a s a c r i f i c e , e i t h e r
The priests were organized into
by
one Sabbath morning to the next. The
developing a defect or outliving its
watch on duty had the exclusive rights
third birthday (Mishnah Parah 1:3).
to all emoluments accruing to priests
117
during their term of office.
The a c c o u n t
from
which
elevation offerings were paid if
119
Num. 5:10.
otherwise the altar would have been
. חילפיי ורבי יוסי בר סנינה אמרי. הגוזל את הגר כולי:( הלבה טו7a line 40) ?גוזל. במה הכתוב מדבר. ךך_רש רבי יוסי הגלילי.דרבי יוסי הגלילי היא ואם אין.את הגר ונשבע לו ומת שמשלם קרן וחומש לכהנים ואשם למזבח דרש רבי עקיבה. יצא זה שאין טעון כפרה. הטעון כפזרה חייב.לאיש גואל בגוזל את הגר ונשבע לו ומת שמשלם. במה הכתוב מלבר.כשבא מזו?רין אין לך.קרן וחומש לכהנים ואשם למזבח שנאמר ןאם אין לאיש גואל וגוי רבי עקיבה.רב וריש לקיש אמרי. .אלם בישראל שאין לו גואל אלא זה הגר . ךאמר תושב אשמה בכל־מקום.היא Halakhah 15: "One who robbed from a proselyte," etc. Hilfai and Rebbi Yose bar Hanina said, this is Rebbi Yose the Galilean's, as Rebbi Yose the Galiean explained: Of what does the verse speak? About one who robbed from a proselyte, swore to him, who then died, that he would pay the capital and the fifth to the priests and the reparation offering to the altar. "If the man have no relative," he who needs atonement is obligated; this excludes the one who does not need atonement. Rebbi Aqiba explained when he came from Zephyrium120: About one who robbed from a proselyte, swore to him, who then died, that he would pay the capital and the fifth to the priests and the reparation offering to the altar, as it is said: "If the man have no relative," etc. The only person in Israel who has no relative is the proselyte. Rav and Rebbi Simeon ben
24
HALAKHAH 1
Laqish said, it is Rebbi Aqiba's who said that the wrongly acquired property has to be returned in any case121. 120
Possibly the town in Cyprus
guilt to the proselyte, even if the
(Cape Paphos).
proselyte agrees to payment at a later
121
The paragraph is elliptic; its
date, turning the debt into a loan, when
meaning can be ascertained from the
he dies the robber does not acquire the
parallels in the Babli 109a, Tosephta
money since he cannot atone for his
10:16,17, Sifry Num. #4 (Num. rabba
guilt as long as the money is in his
8(7), Yalqut #701). Both R. Yose the
hand. If the robber dies before he
Galilean and R. Aqiba agree that "the
returned the money, for R. Yose the
man without relative" must be a
Galilean the money becomes part of
proselyte who failed to start a Jewish
the robber's estate since the dead "do
family. (In Sifry, this statement is
not need atonement." R. Aqiba holds
attributed to R. Ismael.) The rules of
that the money does not become part
inheritance imply that the property of
of the estate since "wrongly acquired
the deceased proselyte
becomes
property has to be returned in any
ownerless; therefore anything held by
case," and the heirs have to turn the
another person at the proselyte's death
money over to the priests. Sifry notes
becomes property of the holder. If the
that R. Aqiba agreed with R. Yose the
robber confessed his guilt after the
Galilean before he went to Zephyrium
proselyte's death, the money becomes
but there changed his opinion.
the Eternal's property Who gives it to
Tosephta a t t r i b u t e s R. Yose the
the priests. If the robber confessed his
Galilean's argument to R. Aqiba).
(The
אשם ליהומ־יב. נתן הכסף ליהויריב ואשם לידעיה יצא:( משנה מfoi. 6d) וכסף לידעיה אם קיים האשם יקריבוהו בני יז־עיה ואם לאו יסזור ויביא אשמו עד שלא הביא.אשמו יצא r הביא ·אשם אחר שהמביא גזילו עד שלא ·י V
"״
T
-ג
T R
—.
^
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-
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T
T
. נתן את הקרן ול א נתן את החומש אין חומש מעכב.גזילו ל א יצא Mishnah 16: If he gave the money to Yehoiarib and the reparation offering to Yedaiah122, he has fulfilled his obligation. The reparation
2
NEZIOIN BAVA
A CHAPTER N E
offering to Yehoiarib and the money to Yedaiah, if the offering still is alive it should be brought by Yedaiah 123 ; otherwise he was to come back and bring another reparation offering; for he who brings the robbed item before he brings the reparation offering has fulfilled his obligation, but he who brings the reparation offering before he brings the robbed item has not fulfilled his obligation. If he paid the capital but not the fifth, the fifth is no obstacle 124 . IChr.
after restitution had been made. There
24:7-18, Yehoiarib is the first and
122
In the list of watches,
can be no ritual cleansing if the human
Yedaiah the second watch.
aspect was not attended to.
The
restitution may precede the offering
123
but cannot follow it. As explained at
have no right to officiate in Yedaiah's
the end of the Mishnah, the reparation
week; this is the "right sold by the
offering (whether for swearing falsely
forefathers" (Deut. 18:8).
to a native born Jew or to a proselyte)
124
Since the priests of Yehoiarib
Non-payment of the fifth does
cannot be accepted by the Temple if it
not invalidate the sacrifice but the
was not ascertained that restitution was
sacrifice does not absolve from paying
made since both in Lev. 5:25 as in Num.
the fifth at a later date.
5:8 the sacrifice is clearly demanded
ב^תי. דבי חזקיה אמר. נתן את הכסף ליהויריב כולי:( הלבה יו7a Une 48) נתן. בשתי שבתות. מאן דמר. ?שבת אחת. רבי יוסי אומר.שבתות ?ליגין רבי.את הכסף ליהויריב במשמר ידעיה ואשם לידעיה במשמר יהויריב יצא רי רבי יודן אם הקריבו ?ני יהמריב את האשם ליא נךנכפר.? אם כד.אומר ויקריבו בני יהויריב.להן אלא יוליך את ה??ף מבני ?דעיה אל בני יהויריב אנשי משמר שזכו משמר של א בשבתן. זאת אומרת.את האשם ויתכפר להן י
T
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:
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T
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נתן את ה?^ף. ?שבת אחת פליגין. מאן ךמר.אין מוציאין אותו מידן זאת.ליהמריב במשמר ידעיה אשם לידעיה במשמר יהויריב לא יצא כולי T T
· •
ן
T
5
·
!
ד
R
~
1
ד
־־!״•ד:
T
ואם עיבר. אנשי משמר שזכו ?קר?ן ?שבתן אין מוציאין אותן מידן.אומרת ואם היה שעיבר לאחר ימים זכו ?ני. כיני מקנניתא.משכןר ?ני יהויריב
:
·
:
-
HALAKHAH 1
24
אלא יוליך את הכשף מבני ידעיה אצל.יהוידיב את האשם לא נתכפר לסן אנשי. זאת אומךת.?ני יהויריב ויקריבו בני ידעיה את האשם ןיךנכפר למנם . נךנעצלו ולא הקריבוהו מוציאין אותן מידו.משמר שזכו בקךבן ?שבתן Halakhah 16: "If he gave the money to Yehoiarib," etc. Rebbi Hizqiah said, they disagree125 about two weeks, Rebbi Yose said about one week. He who said about two weeks, "if he gave the money to Yehoiarib on Yedaiah's watch and the reparation offering to Yedaiah on Yehoiarib's watch, he has fulfilled his obligation.126 Rebbi said, following Rebbi Jehudah's words if the men from Yehoiarib offered the reparation offering there was no atonement; but the money should be transferred from the men of Yedaiah to the men of Yehoiarib; the men from Yehoiarib then shall offer the reparation offering for atonement." This implies that one removes the money given to men of a watch not during their week. He who said that they disagree about one week, if he gave the money to Yehoiarib on Yedaiah's watch and the reparation offering to Yedaiah on Yehoiarib's watch 127 , means that he did not fulfill his obligation, etc. This implies that one does not remove a sacrifice which men of a watch received during their week. But if the watch of the men of Yehoiarib dragged their feet, then the baraita
implies that they
dragged their feet after the men of Yehoiarib received the reparation offering after days128, and there is no atonement. But one has to transfer the money from the men of Yedaiah to the men of Yehoiarib, the men of Yedaiah 129 shall offer the reparation offering, and there will be atonement. This implies that if men of a watch received a sacrifice during their week but were lazy and did not offer it, one removes it from their hand.
2
NEZIOIN BAVA
A CHAPTER N E
There is no disagreement in the
offering is needed if the first one is not
Mishnah. The entire Halakhah is based
available to the second watch. But if
on the baraita quoted in the following;
the second watch received the money
paralleled in Tosephta 10:18 (Babli
at the same time the first received the
111a), except that in the text here the
sacrifice, then R. Jehudah and the
disagreement is missing.
Sages disagree about who has to give
126
up his part.
125
What is missing here is the
statement of the diagreement: "If the
127
offering was given to Yehoiarib and
the delivery of the money.
The sacrifice one week before
the money to Yedaiah, R. Jehudah
128
requires the money to be transferred to
animal for 24 weeks until their turn
the offerers of the sacrifice, the Sages
comes again.
that the sacrifice be transferred to the
129
recipients of the money."
a corruption. But the text common to
The watch cannot keep the
In E: "Yehoiarib". This clearly is
Both watches acted incorrectly by
both mss. is also incorrect. Since the
not checking whether the money had
hypothesis was that the money had
been delivered before the sacrifice. If
been given to Yehoiarib, it is clear that
each watch received their part during
one has to read: "One has to transfer
their week then clearly the situation is
the money from the men of Yehoiarib
that of the Mishnah where a new
to the men of Yedaiah."
הגוזל ומאכיל פרק עשירי
אם. הגוזל ומאכיל את בניו ומניח ל?ניסן פטורין מלשלם:( משנה אfoi. 7a) אין פורטיו לא מתיבת.היה ז־בר שיש בו אחריות נכסים חייביו לשלם סמו?סיו יל א מכיס של גבאיו ואיו נוזליו מסם צז־קה אבל נוטל הוא מתוך .ביתו או מן סשוק Mishnah 1: If somebody robbed to feed his children and they inherited from him, they are not liable to pay 1 ; if it was mortgageable property they have to pay 2 . One changes money 3 neither from the chest of the publican 4 nor the wallet of the tax collector and one does not accept charity from these, but one accepts from their house 5 or from the market place5. 1
Even if they were the ones
and then had to collect more than that
benefiting from the robbery.
amount to pay his employees and to
2
A different formulation is in the
make a profit. Since therefore he had
Halakhah: "they have to return it"; cf.
to instruct his employees to collect
Note 14.
more than was due by the government's
3
To exchange small coins for
computation, there is no toll or tax
large or vice-versa. But one may take
collector's box which does not contain
from them coins as change from a large
money tainted by extortion.
coin used to pay the tolls even though
5
Charity given by the publican or
the coins probably were taken by
tax collector from his private money is
extortion.
not tainted; only that money collected
4
in the course of his duty necessarily
The Mishnah presupposes the
system of toll and tax farming where
contains extortion money.
the contractor paid the government the
6
expected amount of taxes in advance
collector went in private affairs and
Where the publican or tax
pays from his own wallet.
22
NEZIOIN BAVA
A CHAPTER E
ישראל שלווה. תני. הגוזל ומאכיל את בניו כולי:הלבה א
(7b line 37)
מת והניח לפני בניו עליו הכתוב אומר.בריבית ועשה תשובה חייב להחזיר T ־
T
T
T T
.
.
.
.
.
.
.
.
..
· ־ ! ־:
T
־
T
T ״T :
·
·
:
אזל ףננייה. הניח לפנידזן פרה או טלית חייבין להסזיר.יכין וצדיק ילבש .לגזילייא
Halakhah 1: "If somebody robbed to feed his children," etc. It was stated7: "A Jew who is engaged in lending with interest and repented, has to return it8. If he died and left it to his children, about him the verse says 'he prepares but the just will wear it.9' If he left them a cow or a stole, they have to return it." He went and stated that for robberies10. 7
Tosephta Bava mesi'a 5:25-26; in
clean money."
a different version Babli 94b.
10
8
The ill-gotten gains.
with illegal interest income, it is not
9
Job 27:17.
As usual, the
usual to obtain a cow or a stole as
reference is to the part of the verse not
interest. The last sentence, therefore,
quoted: "he (the sinner) distributes
has to refer to robbed goods.
Even though the statement starts
אי זהו דבר.אם היה דבר שיש לו אחריות נכסים חייבין להחזיר T
T
·.·
· ־:
-
ן
I
׳
T
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·
T :
T ··
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׳ ·י:
r
ד
r ד
·
( ( 7 b
. ריש לקיש אמר. רבי יונתן אומד ?שהניח לפניהן קןקע.שיש לו אחריות כשם שאיו מלוה. רב אמר יירש כמשועבד.?שהניח לפניסן גוף הגזילה דאיקני אינו. שמואל אמר.ץז אינה גובה מיורשיו3 ?עדים גיבה ממשועבדים . דרב אמר. ולית היא פליגא על רב. הא מבני חרי גו?ה.גובה ממשועבדים כשם שאיו מלוה ?עדים גובה ממשועבדים פך אינה גובה.יירש ?משועבד . ואפילו ?שמואל לית היא פליגא. פתר לה ?שהניח לפניהן קרקע.מיורשיו פתר לה ?שהניח. ךאיקני אינו גו?ה ממשועבדים.לא כן אמר שמואל .לפניהן גוף הגזילה "If it was mortgageable property they have to return it." What is mortgageable property? Rebbi Jonathan says, if they inherited real estate. Rebbi Simeon ben Laqish said, if they inherited robbed items11. Rav said,
line 4
2
HALAKHAH1
an heir is like the holder of encumbered property. Just as a loan executed before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs 12 . Samuel said, what was received cannot be foreclosed on mortgaged property, but on free property it can be foreclosed 13 . But does [the Mishnah] not disagree with Rav? Since Rav said, an heir is like a holder of encumbered property; just as a loan executed before witnesses cannot be collected from encumbered property, so it cannot be foreclosed from heirs 14 .
Explain it if he left them real
estate 15 . But might it 16 not disagree with Samuel? Did not Samuel say, what was received cannot be foreclosed on mortgaged property? Explain it if they inherited robbed items 17 . The Babli, 113a, quotes this in
here, that it can be enforced against
the name of Rebbi; E reads "Johanan"
the heirs but not against buyers of the
instead of Jonathan.
property, is attributed there (176a) to
12
Rav Pappa and declared judicial
11
Gittin 3:8 (Note 146), 8:7 (Note
104), Bava mesi'a 1:6; Babli 111b (in
practice.
the name of Rami bar Hama). A loan
14
executed without a public document is
bed real estate to be paid for.
But the Mishnah requires rob-
not subject to a title search; the loan
question makes sense only in the
cannot be collected either from
formulation of the Mishnah, not the
mortgaged property or from the
quote at the beginning of the present
innocent buyer of property pledged for
paragraph since both R. Jonathan and
The
the oral loan.
R. Simeon ben Laqish agree that
13
Babli 111b, in the name of Rava.
originally robbed real estate available
Since the loan made before witnesses
a f t e r the robber's death must be
can be collected from unencumbered
returned to its original owners.
property, it can be collected from
15
unencumbered property of the estate.
for it", only of "returning it."
There is no question of "paying
175b,
16
The Mishnah.
Samuel agrees with Rav that an
17
Which has to be returned
undocumented loan cannot be collected
according to everybody, for reasons
from the heirs; the opinion expressed
other than the rules of foreclosure.
In the Babli, Bava batra
2
NEZIOIN BAVA
A CHAPTER E
מוציאין. רבי לעזר בשם רבי חייה אמר.גזל טלית ונתנה לאחר
(7b line 50)
. מוציאין אף מן השיני. רבי יוחנן אמר בשם רבי ינאי.מראשיו ולא משיני מוציאין אף. אף רבי חייה ?דעתיה דרבי חייה אמר.רבי בא בר ממל אמר
·משיני 18
If he robbed a stole and gave it to another person. Rebbi Eleazar said
in the name of Rebbi Hiyya, one takes away from the first one but not from the second19. Rebbi Johanan in the name of Rebbi Yannai said, one takes away even from the second. Rebbi Abba bar Mamal said, even Rebbi Hiyya will agree with this since Rebbi Hiyya said, one takes away even from the second20. 18
This is a reformulation of the
Mamal contradicts R. Eleazar. In the
discussion in Terumot 7:5, Notes 92-95.
version of Terumot, one only states that
The Babli, 115a, deals with the case
R. Hiyya agrees that the robber cannot
that the robber sold the garment.
be sued if the recipient voluntarily
19
Tosephta 10:20.
gives the item back to its original
20
In this version, R. Abba bar
owner.
.
7
)
.בבית הא?ל או בבית המשונה אל ?שתמש בסו אלא ?צא ויבקש את שלו לא הוה רבי חייה חביבי פתר לה אלא כגון הדין בר.אמר רבי בא בר חנה ־
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.קורא שכל־סנוטל מאצלו נוטל ברשות וכל־המניח אצלי מניח בךשות If his vessels were switched at the artisan's he may use them while he goes out and searches for his own. At a mourner's house or at a wedding, he may not use them while he goes out and searches for his own21. Rebbi Abba bar Hanan said, my uncle Rebbi Hiyya explained this22 only as in the case of one Bar Qora where everybody who takes from him takes by permission and everybody who puts something up there does so with permission.
2
HALAKHAH1 Babli
Bava batra 46a, where the
of their owner whereas a switch at a
d i f f e r e n c e between both rules is
social function always is in error.
explained it is stated that the artisan
22
,may sometimes sell vessels on the order
The permission to use the
artisan's vessels
>גשה אחד.הגנבים שבאו במחונרת הגשו קנישובס חייבין לססזיר
(7b line 57)
ואם היה מוציא ונותן להן הוא משלם על.מסן ונשובה חייב לססזיר את שלו •ידי כולו If thieves w h o stole by stealth repented, they have to make"23 restitution 24 . If one of a gang repented, he has to make restitution for himself. But if he traded for them 25 , he has to make restitution for all of ".them Tosephta 24
10:39.
25
If he traded the loot to fences
To clear their consciences.
and distributed the money among the
There is no question of double
gang, he is responsible for the fact that
restitution which is possible only by
the victims of the theft cannot recover
,judgment.
their property
. סגוזל ומאכיל בניו בין ?דולים בין קטנים פטירין מלשלם.תני
(7b line 60)
?דולים. סומכוס אומר.סניח לפניסן בין ?דולים בין קטנים חייביו לשלם אין אנו יוךעין אם עשס אבינו סשבון. אם אמרו.חייבין קטנים פטורין סגע ׳ג?מד בשסנירו.י ממל3 י ?א3 התיב ר.באחרתס )זרי אילו פטירין גשה אבינו/ אין אנו יח־עיו מה חשבון. לא סכל מסו לומר.ל?ניסו קרקע לא סכל. הגע עצמך שהיתה גזילס מפורסמת. התיב רב המנונא.באחרונה V
V
J
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ל
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. סתיב _רב ששת. אין אנו יוךעין מס עשה אביני סשבון באחרתס.מסן לומר . אמר רבי מנא. מה אית לזז למימר.אפילו קטנים נטענין לסן בבית דין ו עמזל על3בי$ יךעין אנן דעסק. אין אנו יוךעין כולי.תי?תר ?שטענו סן . ולית נן ידעיו מה נפק מדינא.סדין חוש?נא
2
NEZIOIN BAVA
A CHAPTER E
It was stated26: "If somebody robbed to feed his children, whether adult or underage, they are not liable to pay. If they inherited from him, both adult and underage are liable to pay. Symmachos says, the adults are liable, the underaged are not liable27.
If they said, we do not know
whether our father accounted for it at the end, they are not liable." Rebbi Abba bar Mamal objected: Think of it, if they inherited real estate, they are not able to say, we do not know whether our father accounted for it at the end28. Rav Hamnuna objected: Think of it, if it was a notorious robbery; they are not able to say, we do not know whether our father accounted for it at the end. Rav Sheshet objected: For the underaged the court will argue29. What can you say? Rebbi Mana said, explain it if they argue, we do not know, etc., we know that our father was in dispute with you on this account, but we do not know how it was resolved30. 26
Tosephta 10:21; Babli 112a.
unconditionally that robbed real estate
27
The underaged cannot be sued
has to be returned.
since they have no standing in court
29
and no witnesses in civil suits are
will argue for the underaged that they
admitted without both parties being
cannot know whether their father
present. Underaged heirs can be sued
arranged himself with his victim.
in
30
court
only
in
foreclosure
The court-appointed attorney
This is a credible defense; the
proceedings based on documents, in
claimant either has to prove that there
which case the court will appoint a
were
guardian who can examine the validity
documentary proof that the claim was
of the document for them.
not settled.
28
The
Mishnah
no
contacts
or
provide
states
נטלו מוכסיו את סמורו תוננו לו חמור אחר גזלו הליסטין: משגה ב001.73) .?סותו תתנו לו כסות אלוךת לזרי אילו שלו כ>פני שוזלעליו ?)ךנייאשין ניסן
2
HALAKHAH
וכן ?חיל.המציל מיד הנהר מיד הליסטין אם נתייאשו המגלין ןזךי אילו שלו אמר רבי יוחנן בן ?רוקה.של ךבורים אם נמייאשו הבעלין הרי אילי שלו אשה או קטן לומר מכאן יצא ?חיל זה ומהלך ?תוך שדהו ונוטל את אבל לא יקוץ את הסוכה על מנת לתן.נחילו ואם הזיק משלם מה שהזיק .דמים ר?י ישמעאל ?נו של ר?י יוחנן ?ן ?רוקה אומר אף קוצץ ונותן דמים Mishnah 2: If the publicans took his donkey and gave him another donkey, or armed robbers 31 took his garment and gave him another garment, they are his since the owners had given up hope of recovery 3 2 . Things saved from a flood or from armed robbers are his if the owners had given up hope of recovery. Similarly, a swarm of bees is his if the owners had given up hope of recovery. Rebbi Johanan ben Beroqa said, a woman or a child are trusted if they say: "This swarm of bees came from here."33 [The beekeeper] may enter another's field to take his swarm; if he caused damage he has to pay what he damaged, but he cannot cut off a branch 34 intending to pay for it.
Rebbi Ismael, Rebbi Johanan ben
Beroqa's son, said: he may even cut a branch and pay for it. 31
In contrast to a גזלן, a ליסטים
taking it. While women are barred from formal testimony, they are
Any lost article for which the
admitted to indicate facts. Children
owners had given up hope of recovery
are never believed about what they
is ownerless property and becomes the
remember, but here they indicate a fact
property of the finder. (This is the
immediately after it happened; their
principle underlying the first two
indication can be taken as unbiased
Chapters of Bava mesi'a.) It does not
truth.
32
matter that the owners lost hope because of unlawful acts by others.
Swarming bees are lost if not captured immediately. Therefore the
By this they determine the
rules about swarms of bees belong to
ownership of the swarm of bees, allow
the rules of things that cannot be
the bee-keeper to try to capture the
recovered later.
swarm and prohibit anybody else from
34
33
On which the bees have settled.
2
NEZIOIN BAVA
A CHAPTER E
המציל מן מגייס מן הדליקה. תני. נטלו מוקסין כולי:הלבה ג
(7b line 70)
.משנתית הים משלולית הנהר לזרי אילו שלו Halakhah 2: "If the publicans took," etc. It was stated: "Things saved from an army, or a fire, from a whirlpool in the sea, a whirlpool of a river, are his.35" 35
A similar statement in Tosephta
Bava mesi'a 2:2 adds:
7)
owners gave up hope of recovery."
"because the
רבי. ו פ ן ?חיל של דבורים אם נמייאשו ?עליו מרי אילי שלוb
line 72)
. מקנניתא ב?חיל שגזלו מן המליכה ובפירס.חיננא בר פפא בשם רבי יוחנן מפני יראה ופיתוי אמרו. אבל אם יצא וחזר אני אומר.ובלבד על אתר. -8
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תניי בית דין הוא לקוץ זה. רבי ישמעאל בן רבי יוחנן בן ברוקה אומר.תני שעל מנת כן מנחיל יהושע לישךאל את האךץ.סוכה ונותן דמים. 36
"Similarly, a swarm of bees is his if the owners had given up hope of
recovery." Rebbi Hinena bar Pappos in the name of Rebbi Johanan: The Mishnah is about a swarm taken in flight and from a schoolboy37, and only immediately38. But if one left and returned, I am saying that he 39 said it because of fear, or being seduced. It was stated40: Rebbi Johanan ben Beroqa says, it is a stipulation by the court that this one may cut a branch and pay for it since on this condition did Joshua distribute the Land to Israel41. 36
Another formulation of the
own behalf, on the pursuit ot the
same topic is in Ketubot 2:11, Notes 203-209.
swarm. 39 The underage witness.
37
40
Babli 82b,114b.
Novellae ad 114b.)
But not a younger child (Rashba,
41
The last remark is not in the
38
"Immediately" refers to the
B
testimony of women and children, who
1
can determine ownership, even in their
7:1, Note 40.
aMi• For the list of stipulations about
and use ascribed to Joshua, cf. Nazir
־
־־
2
HALAKHAH
המכיר כליו או ספריו ביד אחר אס יצא לו שם גניבה בעיר:( משנה גfoi. 7b) ז י
R · · :
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ואם לאו לא הימנו שאני אומר מכרן לאחר ולקחן.ישבע כמה הוציא ויטול זה ממנו. Mishnah 3: If one recognizes his own vessels or books in the hand of another42, if the theft was a known fact in town, [the other] shall swear to him how much he paid and take this amount43. Otherwise44 he45 cannot be believed, for I am saying that he had sold the items to a third party and the other had bought them from there. 42
And he can prove that they
fence.
were his.
44
43
notified of the theft.
The owner can force the present
If the police had not been
owner to sell him his heirlooms for the
45
price which he had paid to thief or
property was in the hand of another.
The person who claims that his
בדין. אמר רבי בא בר ממל. המכיר כליו או ספריו כולי:הלבה ג T T
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. שלא יהו בעלי בונים נטפלין לגנבים. ?שבע.היא שלא ישבע ולמה אמרו צריך. רב אמר.רבי יהושע בן לוי אמי· והוא שיצא לו שם שנ??בו ספריו אם טעו לימי· מ?לתי. אסי אמר.להביא ראייה שלן עמו ?אותו הל?לה . מה ?ליג אמרי. אתא עובדא קומי רבי נסא ולא קיבל.אמן5 .לקחתים . בגין כן לא קביל.בר נש דעקין הןה "If one recognizes his own vessels or books," etc. Rebbi Abba bar Mamal said, it would have been correct that they should not have to swear46. Why did they say they have to swear? That homeowners should not be fences47. Rebbi Joshua ben Levi said, only if it was a known fact that his books had been stolen48. Rav said, he has to bring proof that he stayed there49 the night in question. Assi said, if he claims: "I bought them from X," he is to be believed49. A case came before Rebbi Nasa and he did not accept it. 50
Does he disagree?
They said, he was a known
troublemaker ; therefore he did not accept the case51.
line 1
2
NEZIOIN BAVA
46
CHAPTER E
There certainly is no biblical
getting back his books through a
reason why the case should be treated
regular suit, but the rules of the
differently from any other claim about
Mishnah cannot be applied.
money.
49
47
If thieves find no buyers they
If X is not available at the time
to testify. The claimant would have to
will stop stealing.
disprove the defendant's assertion.
48
50
The claimant can only force an
Explaining the hapax דעקיןfrom
oath on the owner of his books if the
Arabic
theft of specific books was made
shouting", cf. Hebrew
public.
51
49
"to produce fear by .צעק
Since the Mishnah puts it into
If the prior owner was not at his
the hands of the judge to decide when
place at the time of the theft, one
a theft "is publicly known", it can be
might suspect that the theft occurred
read as allowing judicial discretion in
with the owner's connivance. This does
deciding
not mean that he has no chance of
legitimate or not.
whether
a case
look
נסדקה חבית.ה בא בחביתו של ??ן חה בא ?כדו של דבש$ :( משנה דfoi. 7b) אם.של ךבש ושפך זה את ?יני והציל את הדבש לתוכה איו לי אלא שכרו .אמר אציל את שלך ואתה נותן לי למי שלי חייב ליתן לו Mishnah 4: One comes with his amphora of wine, the other comes with his jug of honey.
If the amphora 5 2 of honey sprang a leak, if the
other one poured out his wine and saved the honey into it, he only has his wages 5 3 . mine, he
But if he said, I shall save yours if you pay me the value of 54
is liable to pay him.
52
Cf. Chapter 3, Note 2.
54
53
For the work, not for the lost
valuable merchandise agreed, he has to
wine.
If the owner of the more
keep the terms of this oral contract.
2
HALAKHAH
תני· שנים במךבר ?יד. זה בא ?חביתו שליין כולי:הלכה ד
(7c line 7)
וזניי בית דין הוא שישפוך. נשדק ח?ית מים.ח?ית מים וביד זה ח?ית ד?ש פועל ועני. תני. שהמים מחייה ?מך?ר ולא הך?ש.זה ך?שו ויציל את ?)ימיו . בזמן שךךך פועליו לעלות ?אילן פטורין.שעלו לראש אילן ושי?רו סוכה .ואם לאו חיי?ין Halakhah 4: "One comes with his amphora of wine," etc. It was stated55: "Two people are in the desert; in the hand of one is an amphora of water, in the other's hand an amphora of honey. If the water amphora springs a leak it is a stipulation of the court that the other pour out his honey in order to save the water since water sustains life in the desert but not honey." It was stated56: "If a worker and a poor man climbed on a tree and broke a branch; if workers are supposed to climb the tree they are not liable, otherwise they are liable." 55
Tosephta 10:28. The Tosephta
Yerushalmi's baraita;
adds: "When they come to an inhabited
kiFshutah Neziqin p. 56.
area, [the owner of the water] has to
56
pay the value of the honey." There is
dangers and rules of the poor climbing
not much reason to believe that this or
trees to claim their peah, cf. Peah 4:1.
Tosephta 10:29.
cf.
Tosefta
About the
a similar text is understood in the
מנה ושל ח?ירו
שטף נהר סמורי יסמור ח?ירי >^לי:( משנה הfoi. 7b)
אם אמר אציל.מאתים הניח את שלו והציל את של חבירו אין לו אלא שכרו .את שלד ואתה נותן לי דמי שלי חייב ליתן לו Mishnah 5: If a river washed away his donkey and another's donkey; his was worth a mina, the other's 200. If he abandoned his own and saved the other's , he only has his wages53. But if he said, I shall save yours if you pay me the value of mine, he54 is liable to pay him.
22
NEZIOIN BAVA
A CHAPTER E
הניח שלו להציל. תני. שטף נהר את חמורו כולי:הלכה ה
(7c line 12)
אלא הניח שלו להציל.שלחבירו הגלה שלחבירו מאיליו אין מקק לו ?לוס . נישמעינה מן הדא. נקנייאשתי. נגהו ךיימר לו.שלחבירו ועלה שלי מאיליו כל־זמן. ריש לקיש אמר. לא נקנייאשתי.שטף נהר סמורי והיה צווח ואומר . חזקה מייאש הוא. רבי יוחנן אמר.שצוןח ל א נקנייאש Halakhah 5: "If a river washed away his donkey," etc. It was stated: If he abandoned his to save the other's, but the other's climbed out by himself, he does not owe him anything57. But if he abandoned his to save the other's, and his own climbed out by himself, may he say, "I did not abandon hope of recovery"58? Let us hear from the following: If a river washed away his donkey and he was crying: "I did not abandon hope of recovery!" Rebbi Simeon ben Laqish said, as long as he is crying he did not abandon hope of recovery.
Rebbi Johanan said, there is a
presumption59 that he had abandoned hope. 57
In the Babli, 116a, it is stated
taking it. If he has not given up hope
that he is due payment for his work.
of recovering it, everybody taking hold
58
of the donkey is required to return it to
Does the fact that he did not try
to save his own donkey imply that he
its owner.
has given up hope of recovering it? If
59
so, the donkey is ownerless and it
Ketubot 5:5, Note 100.
For the meaning of nj?rn, cf.
becomes the property of anybody
הגוזל שךה ונטלוה מסיקין אם מכת מדינה היא אומר לו:( משנה וfoi. 7b) שטפה נהר אומר לו.הרי שלך לפניך ןאם מחמת הגזלן חייב להעמיד לו שךה .לזרי שלך לפניך Mishnah 6: Somebody had robbed a field which subsequently was taken by discharged veterans60. If it is a provincial plague, he may tell
23
HALAKHAH
him: Here is your property before you 61 . But if it was because of the robber62, he has to give him a field. If a river had washed it away, he may say to him: Here is your property before you63. 60
"Retired Roman veterans who
can tell the original owner that it is up
received a provincial's property", from
to him to try to get indemnification.
Latin missicius,
62
missitius,
adj.,
If the veterans were directed to
"discharged from military service" (M.
take the land because it had come to
Gil).
the attention of the authorities that it
In a Genizah ms. of the Mishnah: "If armed robbers took it."
Parallel
was in the wrong hands, the robber has to indemnify the original owner with
sources leave no doubt that the Leiden
another field of equal value.
ms. text is the correct one.
63
61
damaged in the original owner's hand.
If the p r o p e r t i e s of many
Since it also would have been
provincials had been taken, the robber
. אמר רבי יוחנן והלא א?>רו. הגוזל שלה מסבירו כולי:הלבה ו
(7c line 18)
?טלוהו. קנס קנסוהו. ולמה אמרו חייב להעמיד לו שלה.אין הקרקע נגזלת מכל־מקום הב לי.זל מהו דו יכיל מימר ליה,??מקייקין מן הגזלן מסמת כ׳ אין אדם נןנפס על. רבי יהושע בן לוי אמר.לידי ימאן ד?עי ייתי ויסב מיני . יכיל מימר ליה. רב אמר. אלא ?ארנון ובגולגולת.חבירו וחייב ליתן לו .את שרי עביטיל מיני Halakhah 6: "Somebody had robbed a field from another person64," etc.
65
Rebbi Johanan said, but did they not say that "real estate cannot be
robbed"66? Why did they say, "he has to give him a field"67? It is a fine by which they fined him. If the discharged veterans took it from the robber because of the robbed68, could he tell him, in any case give me what is mine and let any claimant come and deal with me? Rebbi Johua ben Levi said, nobody is held responsible for his neighbor and the latter has to repay him except annona and head-tax. Rav said, he can tell him, you redeemed your pledge with my money69.
2
NEZIOIN BAVA
64
A CHAPTER E
The longer text is that of the
from the robber, in law it was taken
Babli and most independent Mishnah
from the robbed.
mss. (but not the Genizah text of this
68
Mishnah).
payments to the government, the
65
veterans were directed to his property.
In another formulation, this
paragraph appears in Nedarim
4:2
Because he was in arrears with
69
If the government required A to
(Notes 27-33) and Ketubot 13:2 (35d 1.
pay for B's obligation, B always has to
39).
indemnify A. It has to be noted that
66
Rav lived under Parthian and Persian
Nothing the robber does can
give him title to the real estate.
rule, R. Joshua ben Levi in the Roman
67
Empire.
Even if the field was taken
הגוזל את סבירו או שלווה מממו או שהפקיד לו בישוב לא:( משגה זfoi. 7b) . על מנת לצאת במדבר יחזיר לו במדבר.יחזיר לו במדבר T
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Mishnah 7: He who robbed from another, or took a loan from him, or accepted a deposit in a built-up area cannot give it back to him in the desert. [If it was given] with the intent to depart for the desert, he can give it back to him in the desert.
האומר לסבירו גזלתיך והלויתני ה?לןךת אצלי ואינו יודע אם:משנה ח אבל אמר לו איני יודע אם.החזרתי לך ואם לא החזרתי לך חייב לשלם -
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יT
' : - ' : · . · :
.גזלתיך אם הלויתני אם הפקךתה אצלי אם לא הפקךת פטור מלשלם Mishnah 8: He who says to another: I robbed you, or I took a loan from you, you deposited with me, but I do not known whether I returned it to you or did not return it, is liable to pay. But if he said to him: I do not know whether I robbed you, or I took a loan from you, or you deposited with me or did not deposit, he is not liable to pay.
2
HALAKHAH
בבא. רבי יוחנן אמר. האומר לחבירו ?זלתיך כולי:הלכה ח
( c line
7
. והלה אומר. ?זלתיך יהלויתני ה?קךת אצלי וסחזמני לך.לצאת ידי שמים רבי יוסי סבר. חייב להעמיד לו מן הדין. רבי ירמיה סבר מימר.איני יודע . !־הוא אומר. הוצאתי מן הכיס ונתתי לך. עוד היא לצאת ידי שמים.מימר . אך! לית ?דע אהן ?דע. אומרין לו. רב הונא אמר.איני יודע Halakhah 8:
"He who says to another:
I robbed you," etc.
Rebbi
Johanan said, if he wants to clear himself before Heaven 70 . I robbed you, or I took a loan from you, you deposited with me; did I return it to you? The other party says, I do not know 7 1 . Rebbi Jeremiah wanted to say, he is required to make good as a matter of law. Rebbi Yose wanted to say, still it is to become clear before Heaven. I took from the wallet and gave to you, and the other party says, I do not know. Rav Huna said, one tells him: You do not know but the other party knows 72 . 70
Without a definitive claim from
the other party, there is no case for the
There are two possible interpretations. Sakh:
They both agree
that
courts. "Liable" and "not liable" in this
something was paid but neither party
Mishnah refer to moral, not legal,
checked whether the exact amount was
obligations. Babli 118a.
given. There is no claim, neither legal
71
nor moral.
This seems to be a reformu-
lation of the Mishnah; in that case R.
Pene Moshe: One party asserts that
Jeremiah would disagree with R.
the debt was liquidated; the other party
Johanan. Sabbatai Cohen (Sakh, Hosen
is not sure. Neither one has proof. Rav
Mispat §95 Note 67) reads "You robbed
Huna asserts in the Babli 118a (also
me, etc. I did return it to you, but the
Ketubot 12b) that "between 'certain'
other party says, I do not know."
and 'possible' claims, the 'certain' claim
72
is preferred [by the courts]".
Cf. Sebuot 6, end (37b 1. 64).
2
2
NEZIOIN BAVA
A CHAPTER E
.חזירו ומת או נגנב חייב באחו־יותו5 הגונב טלה מן העז־ר ור:( משגה טfoi. 7b) גלים לא בגניבתו ולא בסזיךתו יפזנו את הצאן ושליחה היא/לא ידעו הב פטור מלשלם. Mishnah 9: If one stole a lamb from the flock73 and returned it74, if it died or was stolen he is liable. If the owners were unaware both of the theft and the return, he is no longer liable after they counted the flock and found it complete75. 73
And the owners noticed the
responsibility.
Silently, without notifying the
the theft, they do not have to be
theft. 74
75
owners. Then the lamb still remains his
7)
Since the owners did not notice
informed of the return.
אם ידעו. אמר רבי יוחנן. הגונב טלה מן העזיר כולי: ה ל ב ה טc
line 29)
לא ידעו בגניבה אין ו^ריכין לידע.הבבלים ב?ניבה ?ריכין לידע בסזידה · אף על פי שלא ידעו בגניבה ?ריכין לידע בחזירה. ריש לקיש אמר.בסזיו־ה אין הוה כגון ההין בךחא אין *ריכין לידע בסזיךה מהו כגון.אמר רבי לעזר תיישא. אית דמרין. פנדורה. אית דמרין. חו?\ךא. אית דמדין.ההין בו־חא T
־
Halakhah 9: "If one stole a lamb from the flock," etc. Rebbi Johanan said, if the owners knew of the theft, they have to be notified of the return. If they did not know of the theft, they do not have to be notified of the return. Rebbi Simeon ben Laqish said, even if they did not know of the theft, they have to be notified of the return76. Rebbi Eleazar said, if it was similar to the case of a ram77, they do not have to be notified of the return. What means "similar to the case of a ram"? Some say, the shepherd's staff. Some say, a pandura78. Some say, the bell-wether.
2
HALAKHAH 1 76
He reads the first sentence of
77
In case it is obvious that the
the Mishnah to apply to all cases,
theft was returned, even without
whether the owner knew or did not
counting.
know. If they did not know, only a
78
count of the flock frees the thief from
guitar.
Greek jtavSoupa, a kind of
responsibility.
אין לוקחין מן הרועים צמר וחלב ו?ךיים ולא משוברי:( משגה יfoi. 7b) .פירות עצים ופירות אבל לוקחין)י לי פשתן מן הנשים בגליל ועגלים בשרון . ןלוקחין ביצים ןתרנוגלין מכל־מקום.וכילו שאמרו להטמין אסור Mishnah 10:
One does not buy wool, or milk, or lambs from
shepherds79, nor wood or fruits from orchard watchmen; but one may buy linen garments from women in Galilee, and calves in the Sharon80. In all cases it is forbidden if they81 told to hide. One buys eggs and chickens everywhere. 79
Since shepherds usually are not
business for their husbands.
the owners of their flock, one has to
81
assume that they sell stolen goods.
hide the merchandise, the buyer has to
80
know that he is buying stolen goods.
In both cases, the trade was in
the hand of women who ran the
If the seller tells the buyer to
He is forbidden to buy.
אין מקבליו פקז־ונות. תני. אין לוקחין מן הרועים כולי:הלכה י
(7c line 34)
מתה. קיבל מן האשה יחזיר לה.לא מנשים ולא מעבדים ולא מקטנים .יחזיר לבעלה Halakhah 10: "One does not buy from shepherds," etc. It was stated82: "One does not accept deposits from women, or slaves, or underage children. If one accepted from a woman, he should return it to her; if she died, he should return it to her husband."
2 82
NEZIOIN BAVA
CHAPTER E
Cf. Halakhah 9:11, Note 94 ff.
מוכיו שהכובס מוציא הרי אילו שלו ושהסורק מוציא הרי:( משנה יאfoi. 7b) הכובס נוטל שלשה חוטין וסו שלו יותר ?)יכן של בעל.אילו של בעל סבית . אם היה שחור על גבי לבן נוטל את סכל וסו שלו.הבית Mishnah 11: Fibers which remain at the washer's are his 83 , but what the carder produces 84 are the consignor's. The washer takes three threads and they are his, more than that belong to the consignor. If it was black on a white background he takes all of them and they are his 85 . 83
They are a negligible amount.
by weavers to the end of a cloth, to be
84
It is his job to produce fibers
removed when the garment is washed
which can be used to manufacture felt. 85
before being worn for the first time.
Threads of another kind added
אבא הושעיה איש טךייא. מוכיו שהכובס מוציא כולי:הלכה יא
(7c line 37)
ךלא יהוון בךייתא.סזוה קצר וןזןה עבד ליה רוךא איסטדכין מן חד עמר .אמריו מדידןלבש Halakhah 11:
"Fibers which remain at the washer's," etc.
Hoshaia from Tireh
86
was a washer.
He made himself a tunic
Abba 87
of a
88
single kind of wool lest people say: He wears our property . 86
A frequent place name.
noted that even he took black and
87
In the word, 1 is not a safe
white fibers following the Mishnah.
reading.
The Venice printer read
This Abba Hoshaia cannot be the
•ps-iucx . Brill reads |nauo׳׳K, Greek
fourth generation Amora mentioned in
cmxapiov, "variegated tunic".
Eccl. rabba 1:5.
88
In the Tosephta, 11:14, it is
269
HALAKHAH12
החייט ששייר מן החוט ?די לךנפור בו ומק\לית שהיא שליש:( משנה יבfoi. 7b) מה שהחרש מוציא במעצד מרי אילו שלו.על שלש חייב להחזיר לבעליו ואם היה עושה אצל בעל הבית אף הנסוו־ת של בעל.ובכשיל של בעל וזבית .הבית Mishnah 12: The tailor89 who had enough thread left to sew with it, and cloth three by three finger breadths90, has to return if to its owners. What the woodworker89 takes off with a small plane is his, with a large one belongs to the consignor; if he works at the latter's place even the .chips are the consignor's -He
receives all materials from
the consignor.
90
Which can be used as a hand
kerchief,
מלא. תני ך?י חייה. החייט ששייר מן החוט כולי:הלבה יא
(7c line 39)
מלא. תני בר קפךא. כ?לים כמל א מחט. דבי רבי חייה פונרין לה.מחט . מה ופליג. כ?לים במשיכת מחט.ה1 לבי רבי ינאי פךנרין ק.משיכת ממחט כפליים במלא. לבי רבי ינאי פונרין לה.מה לתני רבי סיי ה · מלא מסט . לבי רבי ינאי פךנרין לה. מה לתני בר קפרא· מלא משיכת המסט.מסט .כפליים במשיכת המחט Halakhah 12: "The tailor who had enough thread left," etc. Rebbi Hiyya stated: A needle full91. The House of Rebbi Hiyya explained: Twice a needle full92. Bar Qappara stated: The stitching with a needle93. The House of Rebbi Yannai explained: twice the stitching of a needle. Do they disagree? What Rebbi Hiyya stated, a needle full, the House of Rebbi Hiyya explained: Twice a needle full. What Bar Qappara stated: the stitching with a needle, the House of Rebbi Yannai explained: twice the stitching of a needle.
2
NEZIOIN BAVA
A CHAPTER E
91
Enough thread to start working.
needle.
92
In the Babli, 119b (in the name
93
of Rav Assi): Twice the length of the
Enough thread to sew a few
permanent stitches of a garment.
שנים אוחזיץ פרק ראשון
שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר אני:( משגה אfoi. 7c) זה ישבע שאין לו בה פחות.מצאתיה זה אומר כולה שלי וזה אומר כולה שלי זה אומר כולה שלי וזה.מסטייה וזה ישבע שאין לו בה פחות ממצייה ויחלוקו האומר כולה שלי ישבע שאין לו בה פחות משלשה מלקים.אומר ס^ייה שלי זה נוטל שלשה חלקים.והאומר ס^ייה שלי ישבע שאין לו בה פחות מךביע .וזה נוטל ךביע Mishnah 1: 1If two persons hold on to one toga and each of them says "I found it" [or] "it wholly belongs to me"2, each of them has to swear that he owns no less than half of it and they shall divide it evenly3. If one says "it wholly belongs to me" and one says "half of it belongs to me", the one who says "it wholly belongs to me" shall swear that he owns no less than three parts4 and the one who says "half of it belongs to me" shall swear that he owns no less than a quarter5. The first one takes three parts, the second takes a fourth. 1
The main application of the
similar length of cloth, to establish
Mishnah is to bankruptcy problems
equality of claims.
where the amount a v a i l a b l e for
3
distribution is not sufficient to cover
other kinds of proof; the case has to be
all claims. The principle underlying
settled by judicial oath. It is obvious
the distribution has been explained at
that if the two claimants do not agree
length in Ketubot 10:4, Note 62.
to possess the object in common it has
2
to be split evenly. If both of them are
Each of them has to grab a
There are no witnesses nor
22
NEZIOIN BAVA MESI'A CHAPTER ONE
ready to swear that the object entirely
them is the full owner; the language of
belongs to him, at least one of them is
the oaths does not contradict the claims
swearing falsely. Since the formulation
brought before the court.
of the oath is in the hand of the judges,
4
they must be careful not to teach the
follows the Egyptian (and Roman)
parties to swear to a falsehood; they
pattern; n parts always means
cannot let them swear about full
5
ownership, for the court is warned (Ex.
underlying principle is: "Amounts in
23:1) "not to lend a hand to a wicked
doubt are split evenly". If neither party
3
/4.
The language of "parts"
As explained in Ketubot, the
person to be an extortionary witness", i.
has proof by document or witnesses
e., it is forbidden to administer an oath
and A claims 100% of an amount
to a known felon (Mishnah Sebuot 7:4).
available but B only claims 50%, 50%
But if each party only swear to the
are assigned to A as undisputed
amount it actually will receive, it is
amount.
possible that both swear to the truth.
dispute and have to be split evenly;
The formulation "no less than" implies
each of the the parties receives 25%.
The remaining 50% are in
that the oath is true even if one of
תן. אדם שאמר לסבית. תני. שנים אוסזין בטלית כולי:( הלכה א7d line 26) הלך והביא עדים. לו היו דברים מעולם. אמר לו.לי מנה שאתה סייב לי הודיית עדים ?הודיית פיו וישבע על. רבי חייה רבה אמר.שסייב לו צ זוז .ךיית עדים כהודיית פיו ש?שבע על השאר1 אין ה.השאר רבי יוחנן אמר . מכיון שתפוש בסטייה.אמר רבי לא· משנים אוסזין בטלית ךר?י חייה רובה ךא1 אוף ר. נשבע ונוטל. ןתימר. ?מי שהביא עדים שסצייה שלו6)א(ל'א .דמייא לה T
Halakhah 1:
"If two people hold on to one stole," etc. 8
7
:
*־
It was stated:
One person said to another, give me the mina which you o w e me. answered, it never happened.
T
He
He went and brought witnesses that the
other owed him 50 zuz. The elder Rebbi Hiyya said, the confession of the witnesses is the same as his own confession; he has to swear about the
23
HALAKHAH 1
remainder 9 . Rebbi Johanan said, the confession of the witnesses is not the same as his own confession that he should have to swear 10 . Rebbi La said, Rebbi Hiyya the elder's statement is implied by "if two people hold on to one stole".
Since he holds on to half of it, is it not as if he brought
witnesses that one half belongs to him? Could one not say that he swears and collects 11 ? Is this a similar case 12 ? 6
The Leiden scribe wrote אלא
remainder.
Only if the claim is
"but"; the E text has " לאnot". The latter
advanced as tentative, then any
is chosen as the correct text.
admission by the defendant is a gift to
7
the claimant and by rabbinic rule no
A parallel but different text is
oath of any kind is due. (Cf. Gittin 5:3,
in Ketubot 2:1, Notes 12-15. 8
The
Greek
mina
of
100
Note 84).
drachmas (denars). Zuz, "half sheqel" is
10
the talmudic name of the denar.
defendant's agreeing to part of the
9
claim, witnesses can never force a
A similar text, formulated as R.
Since Ex. 22:8 insists on the
Hiyya's statement, is quoted in the
judicial oath.
This opinion is not
Babli, 3a. The oath required here is
mentioned in the Babli. In Ketubot (loc.
the biblical "oath imposed by the
cit. Note 7), R. Johanan denies that the
judges", Mishnah Sevu'ot 6:1 based on
oath is biblical; its rules cannot be
Ex. 22:8. The rabbinic interpretation
determined by biblical arguments.
of the biblical expression אשר ייאמר בי
11
הוא זהis "if he [the defendant] agrees
each party claims the entire stole, each
The argument is refuted. Since
that there be a case." If the defendant
one is disputing half of a claim. There
in a civil suit, in which there are no
is no claimant nor defendant; even R.
witnesses or documents, denies the
Hiyya must agree that the oath imposed
entire claim, he does not have to swear
by the Mishnah is not biblical.
a biblical oath (he may have to swear a
12
rabbinical oath). But if he agrees to
baraita is biblical; R. La's argument is
part of the claim, he has to swear a
impossible. (In Ketubot, R. La quotes R.
biblical oath to free himself from the
Johanan's statement in the next
For R. Hiyya, the case of the
paragraph.)
2
NEZIOIN BAVA MESI'A CHAPTER ONE
אין.רבה בר ממל ורב עמרם קזליקו הן דרב בעיי אמר ליה
(7d line 33)
כיצד. אפילי לשין שבועה אין מוקרין לו. אמר ליה.מוקדיו שבועה לחשוד ( שבו^ה שיש לי בה ואין לי בה פחות )משוה >׳רוטה.רב הונא אמר. .נשבע . אם מזו שבועת תקנה היא. אמר רבי יוחנן,[]מס^יה This topic 13 came up between Rebbi Abba bar Mamal and Rav Amram. One said, one does not entrust an oath to a suspect person 14 . The other said, one does not even formulate an oath for such a one 1 5 . Rav Huna said: "An oath that I have property rights to it to the amount of no less than (the value of a perutah)16
[half of its value] 17 . Rebbi Johanan said, if
it is about this, it is an institutional oath 18 . 13
The oath prescribed in the
formula.
The same formula is
Mishnah.
attributed to Rav Huna in the Babli, 5b.
14
16
How is this oath possible? Cf.
Note 3. 15
Reading of the Leiden ms., a
scribal error.
The formulation of the oath in
17
Text of E, confirmed by the
the Mishnah still leaves the court open
Babli.
to a charge of administering an oath
18
which helps a person to be dishonest
holds that the oath is purely an ad hoc
since one could read the text as: "An
instituted rabbinical ordinance. In the
oath that I have no claim to it, less than
words of the Babli (3a), "lest it be easy
He disagrees with R. Hiyya and
half." Therefore, a positive statement
to assert unfounded claims on another
of claim has to be inserted into the
person's property."
שלי ואבד ממני· וזה. זה אומר.( תני· שנים שהיו תו?סין בשטר7d
line 37)
רבן. . ד?רי רבי. ימקיים השטר בחוטמיו.אומר שלי היא שפרעתיו לך הכל הולך אחר. אמר רבי לעזר. ?סלוקו.גמליאל אומר
183
[]שמעון בן
. אין שמעתוניה אוניית ?רבן שמעון. אמר רב חסדא.התפוס בעדים
2
HALAKHAH 1
It was stated19: "If two persons were holding a document20 and one said, it is mine but I had lost it; the other said, it is mine since I paid you. The document should be validated by its signatories, the words of Rebbi21. Rabban Simeon ben Gamliel said, they should split21." Rabbi Eleazar said, it all depends on who is holding the signatures22. Rav Hisda said, if this23 is true information, it follows Rabban Simeon24. 18a
Text of E, missing in L.
validate the document. He follows the
19
Tosephta 1:15; Gittin 1:1, Notes
reformulation of the Mishnah in the
68-71; Babli Bava mesi'a 7a, Bava batra
Tosephta (1:1): "If two people hold on
170a.
to one toga, each one takes what he
20
An IOU; the persons involved
holds in his hand." Presumably they
are the creditor and the debtor.
split the remainder.
21
23
He holds that a paid IOU either
The opinion reported in the
should be torn up or the receipt should
name of R. Eleazar the Amora.
be written on the document or be
24
attached to it.
a receipt is valid, irrespective of who
22
Since only the
signatures
Since for Rebbi an IOU without
holds it.
האומר סציה שלי. שלישה שלי. וזה אומר.(^ אומר ח^יה שלי7d1ine41) והאומר שלישה שלי ישבע שאין לו בה פחות.ישבע שאין לו בה פחות מךביע . אינו נשבע אלא על חצי שהודה. כללו שלדבר.משתות T
.
·t
TV
· ·
··
T
T :
V
T :
i
·
One says, half is mine; the other says, a third is mine. The one who says that half is his shall swear that no less than a quarter be his; the one who says that a third is his shall swear that no less than a sixth be his. The principle involved: One only swears on half of what he agreed to25. 25
On the face of it, the paragraph
is unintelligible. R. E. Fulda comments: "I do not feel empowered to emend."
The corresponding Tosephta (1:2) is clear: "One says, all is mine; the other says,
2
NEZIOIN BAVA MESI'A CHAPTER ONE
a third is mine. The one who says that
swear that he owns no less that one
all is his shall swear that no less than
sixth in addition to what he has by
five parts ( 5 / 6 ) are his; the one who
consensus [Maimonides, To'en wenit'an
says that a third is his shall swear that
9:8 (Maggid Misneh ad 9:9), Sulhan
no less than a sixth is his.
'Arukh Hosen Mis pat 138:2 (Note)].
The
principle involved: One only swears on
In the Yerushalmi the total of the claims only adds up to 5 / 6 ; they can be
half of what he agreed to." In the case of the Tosephta, the
satisfied in full. There is no reason
second claimant surrenders 2 / 3 to the
why anybody should swear. One has to
1
first. Only /3 is in dispute; it is split 2
1
evenly. The first one receives / 3 + / 6 =
5
/g; the second receives
1/6.
explain the baraita as dealing with a case of bankruptcy in which the claims themselves are not s u f f i c i e n t l y
Rabbinic practice decrees that one only
documented
swears on half of the amount which is
considered only by an affirmatory oath.
and
can
each
be
in dispute; in this case each would
היי שנים רוכבין על גבי ?המה אי שהיה אחד רוכב ואחד:( משגה גfoi. 7c) זה ישבע שאין לו בה פחות. זה אומר כולה שלי וזה אופןר כולה שלי.?>הלזז בזמן שהן מודין או.מסטייה וזה ישבע שאין לו בה פחות פ>חצייה ויחלוקו .שיש להן עדים חולקין בלא שבועה Mishnah 2: If two persons were riding on an animal or one was riding and one was walking, each of them says "it wholly belongs to me" 26 , each of them has to swear that he owns no less than half of it and they shall divide it evenly. If they agree 2 7 or if they have witnesses, they divide without an oath. 26
It will be explained in Mishnah
the one who lifted it to acquire.
It
3 that the finder is not the person who
would be reasonable to expect that if a
first saw the abandoned property but
walker and a rider simultaneously
2
HALAKHAH came upon some lost property the
equal standing.
walker had a better chance to grab the
27
object first.
verdict, the parties are free to come to
But in the absence of
proof these arguments are irrelevant to
Even after the court gave its
an amicable settlement.
the court; both parties must be given
. אמר רבי חונא. היי שנים רוכבין על גבי בהפןה כולי:הלכה ב
(7d line 46)
. ואומרת. אשה שהיונה רכובה על גבי בה?>ה ושנים מנהיגיו אותה.תניי תמן די והחמור3 זו אשתי חה ע. וזה אומר.אילו עבדיי והחמור והמשאוי שלי ךיכה$ . זו אשתי וזה עבדי והחמור וסמשאוי שלי. וזה אומר.והמשאוי שלי ובסמור. וצריכה לשחרר את שניסו· ישניהו ?»שחוריו זה את זה.גט משניהן .ובמשאוי שלשתן שוין Halakhah 2:
"If two persons were riding on an animal," etc.
Rebbi
Huna said: It was stated there 28 : "A woman comes 2 9 riding on an animal and two men lead her. She says: these are my slaves; the donkey and the load are mine. Each of them says: this is my wife, the other is my slave, and the donkey and the load are mine 30 . She needs a bill of divorce from both of them 31 and has to manumit both of them. They have to manumit one another. In the donkey and the load they are equal co-owners. 28
incompatible
testified (under cross-examination), he
version is in the Babli, Qiddusin 65b, in
cannot testify a second time", they
the name of Rav Ahdevoi bar Ammi
cannot come back to court and change
who lived a generation before R. Huna
their statements (cf. Sevi'it 10:5 Note
and was known for his construction of
96, Bikkurim 3:4 Note 72, Ketubot 3:3
impossible situations.
Note 56; Babli Ketubot 18b). In line
29
A different,
From
overseas,
without
court has to impose a solution com-
identification papers. 30
Since the
with the principles of Mishnah 1, the
rules
of
court
proceedings state that "once somebody
patible with all statements. 31
Since the woman denies being
2
NEZIOIN BAVA MESI'A CHAPTER ONE
married and there are no witnesses, she
without a bill of divorce, as stated
certainly has no claim to ketubah from
explicitly in the Babli; but the
either of the men.
formulation in the Yerushalmi does not
Qiddusin
From Mishnah
3:11 it would seem that
seem to support this statement.
therefore she can marry another person
היה רוכב על הבהמה וראה אה המציאה ואמר לחבירו:( משגה גfoi. 7c) . . . .
-
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אם משנתנה לו אמר אני זכיתי.תניה לי ונטלה אמר אני זכיתי בה זכה בה .בה תחילה ל א אמר כלום Mishnah 3: Somebody was riding on an animal when he saw a find and said to another person: "give it to me". If [that one] took it and said: "I acquired it", he acquired it 32 . If after he had handed it over, he said: "I acquired it first," he did not say anything 33 . 32
Since ownerless property only
presumed owner. The walker is now a
can be acquired by action, never by
claimant and "the burden of proof is on
intent or declaration (cf. Ketubot 5:5,
the claimant". If he did not articulate
Note 100.
his claim before handing over the
33
object there can be no witnesses and no
The rider acquired the object
by grabbing it in his hand; he is the
proof.
הדא. אמר דבי יצחק. היה ךכוב על הבהמה כולי:הלכה ג
(7d line 51)
היה רכוב על גבי.הילכתא לית שמע מינה ?לום לא מראשה ולא מסופה אני זכיתי. נטלה ואמר. תניה לי.בהמה וראה אה המציאה ואמר לחבירו •
T
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י
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הוי לית שמע מינה כלום לא מרישא. זכה. זכה לי. אילו אמר. זכה בה.בה T
T
*
ו
. . . . . .
•ן ·ך
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.
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.ולא מסיפא Mishnah 3: "Somebody was riding on an animal," etc.
Rebbi Isaac
says, from this rule one cannot infer anything, not from its beginning nor
2
HALAKHAH 4
from its end. "Somebody was riding on an animal when he saw a find and said to another person: 'give it to me'. If [that one] took it and said: 'I acquired it', he acquired it". If he had said, "acquire it for me", he would have acquired it. That means, from this rule one cannot infer anything, not from its beginning nor from its end34. 34
As Pene Moshe points out, this
said, "acquire it for me" instead of
refers to the disagreement between R.
"give it to me", the walker would have
Johanan and R. Simeon ben Laqish
acquired it for the rider by lifting and
(Peah 4:6, Note 112), on whether a
would not have been able to claim that
person can acquire a find for another
he acquired it. The second sentence
person by lifting it. The Mishnah does
does not have to be quoted since it
not help in solving the dispute. The
obviously is i r r e l e v a n t
first sentence does not help since it
disagreement between R. Johanan and
does not exclude that had the rider
R. Simeon ben Laqish.
for
the
גליה ובא אחר וססזיק בה זה/ זראה אה המציאה תפל:( משגה דfoi. 7d) ראה אותן רציו אחר מציאה אחר צבי שבור אחר.שהחזיק בה זכה בה היה צבי רץ כדרכו או שהיו.גוזלות שלא פיריחו ואמר זכת לי שדי זכת לו T V
: -
:
י
T
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T T
T T
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S
. . . .
..
T
.גוזלות מפריחיו ואמר סכת לי שדי לא אמר ?לום Mishnah 4: If somebody saw a find and fell upon it35 when another person grabbed it, the one who grabbed it acquired it. If one saw people running after a find36, after an injured deer, after young pigeons unable to fly, and he said: "my field shall acquire it for me", it acquired it for him37. If the deer was running normally, or the pigeons were flying, and he said: "my field shall acquire it for me", he did not say anything38.
2
NEZIOIN BAVA MESI'A CHAPTER ONE A person's real estate acquires
37
Without moving the find, it is
35
for its owner any property lying there
not acquired. The second person in
of which he is cognizant; cf. Gittin 6:2,
grabbing the find must have moved it a
Note 71.
little; therefore, he acquired it.
38
36
Animals and birds on a field are
Lying on an open field after it
not lying there; real estate cannot
was harvested, before the field was
acquire moving objects.
ploughed.
)(7d line 56
הלבה ד :ראה אה המציאה כולי .ריש לקיש אמר אבא כהן בר
דלייה .אךם זכה במציאה בתוך ד אמות שלו .דבי יוחנן אמר .והוא שתפול לתוך ידו .מןנניתה פליגא על ריש לקיש .נטל מקצת הפיאה וזרק על השאר אין לו בה ?לום .אמר .תיפתר ?שלא אמר? .זכו לי ?ד אמות שלי .ומור ךבוגךה .נפל /גליה ופרס טליתו עליה מעבירין אותו ממנה .עוד היא ?שלא אמי· ?זכו לי ?ד אמות שלי .והתני ר?י חייה שנים שהיו מתכתשין בעומר ובא >גני וסטפו מלפניהן זכה בו .עוד היא ?שלא אמר .יזכו לי ?ד אמות שלי .ןהתנינן .ךאה אה המציאה תפל עליה ובא אחר ור׳סזיק בה .זה שהסזיק בה זכה בה .עוד היא ?שלא אמר? .זכו לי ? 1אמות שלי .ןהתנינן. קרוב לה מגורשת .קרוב לו אינה מגורשת מנוצה למחצה מגוו־שת ואינה מגורשת .חזקיה אמר? .שכר הליבלר היא מתניתא .התיבון .והכתיב ואני ?עת?י ןז?ינותי וגוי .ןהיכי .אם ?נתוניו ?תוך ידו עשיר הוא .אי ?שאינן נתוניו לתוך ידו יש אדם מקדיש דבר שאינו שלו .הוי אומר? .נתוניו ?תוך ד אמות שלו .אמי ר?י א?יו מהו ?עת?י· שאין עשירות לפני מי שאמי והיה העולם .ךבראחר שהיה ממענה ומקדיש שעוךתו לשמ?ם. Halakhah 4: "If somebody saw a find" etc. Rabbi Simeon ben Laqish said [in the name of] Abba Cohen bar Delaiah39: A person acquires a find within four cubits from himself40. Rebbi Johanan said, only if it fell into 42
"If he
his hand41. A Mishnah disagrees with Rebbi Simeon ben Laqish:
took some of the peak and threw it on the rest, he has nothing of it."43
HALAKHAH 4
2
He 44 answered: Explain it if the did not say that his four cubits should acquire it for him. But does it not say afterwards: "If he fell on it or spread his talith on it, one removes him from it?" That is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Hiyya state45: "If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it35." It is the same; he did not say that his four cubits should acquire it for him. But did we not state: "If somebody saw a find and fell upon it when another person grabbed it, the one who grabbed it acquired it." It is the same, he did not say that his four cubits should acquire it for him. But did we not state46: "If it landed close to her it is a bill of divorce, close to him it is no bill of divorce, half and half she is divorced and not divorced." Hizqiah said, the Mishnah speaks of the scribe's fee47. 48
They objected: Is it not written: "I in my poverty did prepare49"?
How is that? If it was in his possession, he was rich. If it was not in his possession, how can a person dedicate what is not his? It must be that it was within four cubits from him50. Rebbi Abin said, what means "in my poverty?" That there is no wealth before Him Who commanded and the world came into existence! Another explanation: he fasted51 and donated the price of his meal to Heaven. "Resh Laqish" for "R. Simeon
cubits of him but of no other person,
ben Laqish" and the omission of "in the
39
then he has the right to acquire the
name of" are typically Babylonian style.
object and no other person has the
40
Peak 4:2, Note 31; Git tin 8:3. If
right to enter the circle of four cubits
a person stands in the public domain,
around him to take the object. It is
an ownerless object is within four
clear that taking possession requires
282
NEZIQIN BAVA MESI'A CHAPTER ONE
intent by the acquirer (cf. Babli Bava
47
mesi'a lOa/b).
expression is: "The scribe of the second
41
bill of divorce earns money."
No acquisition in the public
In Gittin
8:3, Note 47, the
Since
domain can be effected by thought.
divorce is a unilateral act by the
42
this
husband, he has to pay the scribe. But
paragraph essentially is from Peah 4:2,
if the wife is "divorced and not
Notes 40-46; Gittin 8:3 (49c line 10).
divorced", a second bill of divorce is in
43
the interest of both parties.
The
remainder
of
Taking Peah, the uncut grain at
The
the end of a field, is done from a
husband needs it in order to f r e e
private domain. But since the Torah
himself from the duty to pay for his
grants the poor the right to enter a
divorced wife's upkeep (Gittin 8:2,
field after the end of the harvest to
Note 36), while the ex-wife needs it in
collect peah and forgotten stalks and
order
sheaves, the harvested field has the
Therefore, they share the cost of the
status of public domain for the poor. A
second bill.
poor person acquires peah by taking it.
48
to
be a b l e
to
remarry.
The text is a reformulation of
He cannot then take his property and
Peah 4:2, Notes 29-39; Gittin 8:3 (49c 1.
spread it over the remainder of
8).
standing produce to claim ownership,
49
neither can he lie down on it for the
poverty prepared lOO'OOO talents of
same purpose. As with any acquisition,
gold and l'OOO'OOO talents of silver for
an action seems to be needed.
the future Temple. How can a super-
44
rich person be called poor?
R. Simeon ben Laqish, defending
IChr.
22:14.
David in his
his position.
50
Peah 4:2, Note 50.
45
Tosephta Peah 2:2.
51
Reading עניas "to be deprived".
46
Mishnah Gittin 8:2.
לא אמר. יזכה לי ביתי במציאה שנפלה לתוכה. האומר.תני ־־
T
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:
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: IT
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.
.
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.·
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··
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(7d line 74)
כהדא אריסיה דרבי בא בר מינא. יצא שם למציאתו דבריו קיימיו.כלום T
-
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:
·י
· T
T T :
»
·
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׳
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T T S
T
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י
TT
. לא אמר ליה ?לום. אזל שאל לרב.קליק לדיקלא אשכח גוזליו ןנסתון . קשיןא לון סזרותי יתר ממציאתו. אמר רבי בא בר מינא.אזל סזר
23
HALAKHAH 4
It was stated: "One who says, my house51 shall acquire for me any find that fell into it, did not say anything. If the find was known, his words stand52." As in the case of Rebbi Abba bar Mina's53 sharecropper who climbed a date palm54, found pigeon chicks there, and took them. He went to ask the master, who said nothing to him55. He went and returned them. Rebbi Abba bar Mina said, his returning is more difficult for us 56 than his finding. 51
Any of his real estate.
53
52
Tosephta 1:4. There, the text
Abba bar Zamina as conjectured by R.
It is not impossible that he be R.
reads: "One who says, my house shall
Eliahu Fulda.
acquire for me any find that will fall
54
On R. Abba's property.
into it, did not say anything." This text
55
He was not quite sure whether
is intelligible. Real estate acquires for
the chicks belonged to himself, as
its proprietor by the owner's will, as
property owner, or to his sharecropper,
expressed in the second sentence. A
the finder.
future find is not foreseeable and
56
cannot be the object of today's will. In
ownerless property that nevertheless
the Halakhah, the past has to be read
had an owner, even if it was not clear
as future.
who the owner was.
Since he t r e a t e d
them
as
מציאת בנו ובתו הקטנים ועלדו ושפחתו הכנענים מציאת:( משגה הfoi. 7d) מציאת בנו ובתו הגדולים וע?דו ושפחתו העברים.אשתו הרי אילו שלו .מציאת אשתו שגו־שה אף על פי שלא נתן לה את ?תובתה מרי אילו שלסן Mishnah 5:
The find of his small son or daughter 57 , or of his
Canaanite58 male or female slave, his wife's find59, these are his. The find of his adult son or daughter, or of his Hebrew male or female slave60, his
2
NEZIOIN BAVA MESI'A CHAPTER ONE
wife's find after he divorced her even though he did not yet pay her ketubah61, these are their own. 57
Even though in general קטןhas
expenses. This clause can be modified
to be translated as "underage", the
by contract if the wife earns her own
Mishnah might refer to children who
money and renounces her claim to her
do not earn their upkeep, irrespective
upkeep by the husband (Ketubot 7:1,
of age.
Note 9).
58
Of non-Jewish origin, whose
person is his master's property.
60
Cf.
A purely theoretical statement,
Hebrew slavery having disappeared
Mishnah Qiddusin 1:3.
with the Babylonian exile; Cf. Mishnah
59
Qiddusin 1:2.
It is part of the Ketubah con-
tract that the wife's earnings, including
61
Then he still is obligated to pay
her finds, are the husband's, since the
for her upkeep but has no claim to her
latter is responsible for his wife's
earnings.
?שאינן. ארור רבי יוחנן. מציאת בנו ובתו הקטנים כולי:( הלבה ה8a line 3) . ריש לקיש אפור. אבל אם היו טפולין לאביהן מציאתו שלו.טפולין לאביהן לא ךמר רבי שמעון אכן.[ אפור רבי ]הילא.אין אךם זוכה לסבית במציאה השוכר את הפועל לעשות.אלא ךקשי ליה על הז־א ךתני רבי הושעיה אדם שיש בו רשות. אמר ריש לקיש.בכל־מלאכה מציאתו לבעל הבית •
T
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.לחזור בו ףנהא מציאתו לרבו Halakhah 5: "The find of his small son or daughter," etc. Rebbi Johanan said, only if they are not dependent on their father. But if they are dependent on their father, their finds belong to the latter62. Rebbi Simeon ben Laqish says, a person cannot acquire a find for another63. Rebbi [Hila]64 said: Not that Rebbi Simeon had formulated thus, but he had a problem with what Rebbi Hoshaiah stated: If a person hires a worker for any work, the latter's finds belong to the employer. Rebbi
2
HALAKHAH
Simeon ben Laqish said, should the finds of a person who can resign at any moment belong to his employer65? 62
This is the only opinion regist-
house.
ered in the Babli, 12b, and in Ketubot
64
6:1, Note 21.
prince ps\ added from E..
63
65
Therefore, קטןin the Mishnah
Word missing in L and editio
The last two sentences are
means "underage"; the finds of aduult
formulated similarly in Peah 4:6, Notes
children, 12.5 years for girls and 13
108-110. The statement naturally is not
years for boys, belong to them even
applicable to a worker hired to scout
though they still live in their father's
for finds (Babli 12b).
אמר רבי.( מה בין עבדו ושפחתו העברים לעבדי ושיחתו הכנענים8a line
8)
רים הואיל ואינו רשאי לשנותו ממלקתו פןציאתו3דו ושפחתו הע3 ע.יוחנן עבדו ושפחתו המענים הואיל ורשאי לשנותן ממלאכתן מציאתן.לעצמו . התיבון )זדי אשתו שאינו דשאי לשנות ממלאקתה ומציאתה שלו.לרבן אמד רבי. ואינו כופה לעשות בןבד אחר. כופה לעשות בצמד.דתנינן תמו מה טעם אחד. טעם אחד באשה.בא בר מינא ורבי יסא בשם רבי יוחנן רבי יוסה אומר שלא תהא מ?רחת.באשה רבי חגיי אמי· מפני הקןטטה ה אלא מפני$ התיבון בעדים לא אסרו. מציאה היא.ניכסי בעלה ואומרת What is the difference between his Hebrew male and female slaves and his Canaanite male and female slaves? Rebbi Johanan said, since he is not empowered to change the employment of his male66 or female 67 Hebrew slave, that one's find belongs to himself. Since he is empowered to change the employment of his male or female Canaanite slave, their find belongs to their master. They objected: He is not empowered to change the employment of his wife, but her find belongs to him. As we have stated
2
NEZIOIN BAVA MESI'A CHAPTER ONE
there: "He forces her to work with wool, 68 " he cannot force her to work any other material 69 .
70
Rebbi Abba bar Mina and Rebbi Yasa in the name
of Rebbi Johanan: there is another reason in the case of the wife. What is another reason in the case of the wife? Rebbi Haggai said, because of quarrel71. Rebbi Yose said, lest she smuggle away her husband's property and say: it is a find. They objected: before witnesses 72 · 73 ? They forbade 7 4 one because of the other 74 . 66
Lev. 26:39 prohibits to let the
69
Cf. Ketubot 5:6, Note 163.
male Hebrew slave "work slave's work".
70
An expanded version of this
This is interpreted in Mekhilta
discussion is in Ketubot 6:1, Notes 17-
dR.
Ismael Neziqin 1, Mekhilta dR. Simeon
21.
ben lohai p. 160, Sifra Behar Pereq
71
7(3) that the slave must be employed in
mentioned in the Babli, 12b, Ketubot
the trade he exercised before being
40b. The husband should not be angry
sold.
that he has to pay for all of his wife's
67
Since she is underage, it is a
This
is the
only
reason
needs but cannot get his hands on her
question whether her find belongs to
find.
her father or her master. She probably
72
should not have been mentioned in this
witnesses, there is no reason for R.
connection; the use of the singular in
Yose's rule. In Ketubot, several similar
the remainder of the sentence is
instances are invoked.
correct, as compared to the plural used
73
in the next sentence.
than the analogous one in Ketubot, to
68
explain the question:
Mishnah Ketubot 5:6
If she finds an object before
E has a longer text, but shorter
ומאן דמר. אין פאן קטטה. מאן דמר מפני הקטטה. מצאת בעדים.מה מפקה ביניהון ה א בעדים ל א א ק ר ו זה.שלא ונהא מגררות ?כסיס משל בעלה ואומרת מציאה מצאתי .א ל א מפני זה What is the difference between them? If she found it in the presence of witnesses. For him who says, because of quarrel, would there not be quarrel? For him who says, lest she smuggle away her husband's property and say: I found a find, it
2
HALAKHAH follows that before witnesses they forbade one because of the other. 74
The wife's find is handed over
Ketubot, no verb is mentioned in this
to the husband even in cases where it
sentence. R. Yose holds that the worst
was not necessary.
case has to be presumed in all situatseems
ions since detailed
inadequate here; one would expect
probably is impossible.
The use of
"forbade"
investigation
"decreed" or "instituted" the rule. In
אדם שגירש. רבי יוסנא בשם רבי אחא.( מציאת אשתו שגירשה8a line 17) - · · · · ״
T
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.אשתו ולא נתן לה >יתובתה חייב ב?>זונולניה עד שיתן לה פרוטה אחרונה אמר רבי. מציאת אשתו שגירשה. מתניתא אמרה כן.אמר רבי יוסי -
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ן
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היאיל וחייב במזונולניה עד שיתן לה פרוטה האחרונה. שלא תאמר.הושענה . לפום כך צרך מתניתא.תהא מציאתה שלו "His wife's find after he divorced her." Rebbi Yosana in the name of Rebbi Aha: A man who divorced his wife without paying her ketubah
is
liable for her upkeep until he gave her the last penny 75 . Rebbi Yose said, the Mishnah says this, "his wife's find after he divorced her. 76 "
Rebbi
Hoshaiah said, the Mishnah is needed lest you say that because he is liable for her upkeep until he gave her the last penny, her find should be his. 75
A similar rule, in the name of R.
amount of the ketubah.
Isaac, is in Ketubot 6:2 (30c line 57)
76
If the husband had no financial
Note 22. Alfasi (Ketubot Chapter 13, #
responsibility for his ex-wife there
390) proves that the Babli disagrees
would be no reason for him to claim
and limits the husband's liability to the
her find.
2
NEZIOIN BAVA MESI'A CHAPTER ONE
מצא שטרי חוב אם יש בהם אחריות נכסים לא יחזיר:משנה ו T
:
T
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((foi.
אין בסם אחךיות ונכסים יסזיר שאין בית דין נ?ךעיו.שבית דין נפרעין מסן וסכמים אומדים בין פך ובין כך לא יחזיר שבית דין.מסן דמיי דבי מאיר .ךעיו מסן$נ Mishnah 6: One who found documents of indebtedness containing an alienation clause should not return them since the court will foreclose on their basis 77 . If they do not contain an alienation clause, he should return them since the court will not foreclose on their basis 78 , the words of Rebbi Me'ir. But the Sages say, in no case should he return them since the court will foreclose on their basis79. 77
The standard document of
against an innocent buyer who would
indebtedness was written as a mortgage
not know that it had been liquidated.
covering all the real estate in the
This standard mortgage might have its
debtor's possession at the moment of
root in the Ptolemaic and later Roman-
the execution of the deed. In contrast
Egyptian obligatio omnium
to general Egyptian and Roman
but probably it came with its Accadic
practice the debtor was allowed to sell
name satarum "written document" from
bonorum,
his real estate, but the alienation clause
Babylonian practice.
stated that the sale did not break the
78
mortgage lien.
If the debtor was
against a third party, one assumes that
unable to pay, the creditor could have
the debtor has the means to prove that
regress on the buyer, who then would
the debt was paid. In the Tosephta, 1:5,
have to sue the debtor for his loss. The
the formulation is: should return it if
finder might not return the deed which
the debtor agrees.
he found since the mortgage might
79
have been paid but the receipt
clause is always implied in a written
somehow became separated from the
bill of indebtedness; its absence only
document. If the deed was returned to
shows the incompetence of the scribe
the creditor, the latter might use it
formulating the contract.
Since the deed cannot be used
They rule that an alienation
7d
··
R
s
2
HALAKHAH
בין שטר שיש. תני ?שם רבי מאיר. ?)צא שטרי חוב כולי:( הלבה י8a line 23) .בו אחריות נכסין וביו שטר שאין בו אחריות ?כסין גובה מ?כסין בני חורין רב. . לצור על פי ^לוחיתו.על דעתיה דרבי פןאיר לאי זה ךבר הוא מחזיר כשם שמלוה בעדים אינה ני?בית ממשועבדים כך.אמר יורש כמשועבד הא. ךאיקני אינו גובה ממשועבדים. שמואל אמר.אינה נגבית מן היורשין לא דמי מי. אינו גובה. והכא את מר. גובה. הכא את מר.מבני חורי גבי •
··
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.ששיעבד מקצת למי שלא שיעבד כל־עילןר Halakhah 6: "One who found documents of indebtedness," etc. It was stated in the name of Rebbi Meir: Both based on a document containing an alienation clause or a document containing no alienation clause, he collects from unincumbered property80. Following this opinion of Rebbi Meir, to what purpose does he return it? To cover the mouth of his pitcher81.
82
Rav said, an heir is like the holder of encumbered property.
Just as a loan executed before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs. Samuel said, what was received cannot be foreclosed on mortgaged property, but on free property it can be foreclosed. Here you say, it can be collected, but there you say, it cannot be collected83. There is no comparison between one who agreed to a small lien and one who never agreed to a lien. 80
Property
which is in
the
non sequitur.
It seems to refer to
debtor's possession without being
another tradition of R. Me'ir's, quoted in
subject to any third party lien. In this
the Babli, 13a, by Samuel: A contract
version of R. Me'ir's position, a creditor
containing no alienation clause cannot
who wants to be secure has to write a
be used to foreclose. This means that
contract which forbids the debtor to
such a contract is hardly worth the
either sell his property or to mortgage
paper it is written on.
it to another person. 81
In this context, the remark is a
E has a different text with an additional sentence:
29
NEZIOIN BAVA MESI'A CHAPTER ONE
בין שטר שיש בו אחריות נכסיו ובין שטר שאין בו אחריות נכסין.שם רבי מאיר5 תני ו ס כ מ י ם אומי <ץטר שיש בו א ח ר י ו ת לכסין גובה מ?כסין
.גובה מ?כסיו משועבדים
.משועבדים ושאין בו אחךיות לכסין אנו גובה מנכסיו משועבדים It was stated in the name of Rebbi Meir: Both based on a document containing an alienation clause or a document containing no alienation clause, he collects from incumbered property. But the Sages say, he collects from incumbered property based on a document containing an alienation clause, but based on a document containing no alienation clause, he cannot collect from incumbered property. S. Lieberman suggests to read תמן
here in the name of the "Sages".
" אומריםthere (in Babylonia), they say"
82
instead of "but the Sages say." This
from Bava Qamma 10:1, Notes 12-13.
The following two sentences are
then properly refers the entire dis-
Rav's statement is a reformulation,
cussion to positions of R. Meir quoted
Samuel's a copy.
in the Halakhah.
83
One could also
Unencumbered property can be
suggest to read " אחרים אומריםothers
foreclosed on basis of an IOU missing
say," and refer to the opinion stated as
an alienation clause. The property of
R. Mei'r's in Ketubot 4:9, Note 217,
the recipient of a gift cannot be
which is identical with that quoted
foreclosed.
אמר רבי. כתב ללוות ולא לווה. שאני אומר. א מ ר רבי לעזרa אם הוחזק השטר. אמר רבי לעזר. אם היה הלווה מולה הרי זה יחזיר.לעזר וחכמים אומרים בין כך ובין. ותליתהון מתברין.?יד סמליה מרי זה יחזיר מפני לןינוניןא רבי יסא בשם רבי. רבי אבהו בשם רבי יותנן.כך לא ?חזיר מי׳ זמנו יוצא לבו ביום ?חזיר° יוחנן א. 8)
Rebbi Eleazar said, for I am saying that he wanted to take a loan but did not 84 . Rebbi Eleazar said, if the debtor agreed, he should return it. Rebbi Eleazar said, if the document was generally known to be in the creditor's hand, he should return it. But all three are broken 85 , "the Sages say, in no case should he return them." Rebbi Abbahu in the name of Rebbi Johanan:
Because of conspiracy 86 .
Rebbi Yasa in the name of
Rebbi Johanan: If its date was that very day, he should return it87•88.
line 31)
2
HALAKHAH 84 Sages.
He explains the reason of the Mishnah Bava Batra
10:5
Taubenschlag, The Law of Roman Egypt
Graeco-
in the Light of the
permits to write a mortgage document
Papyri, pp. 208 ff.) The Yerushalmi
for the debtor and have it signed even
(toe. cit. Halakhah 10:5) gives standing
though the creditor not be present at
in court only to unilateral promises of
that moment.
payment for future services.
As the Babli, 12b,
explains, the problem with this is that
85
the mortgage might have
Eleazar are rejected in practice.
been
All three statements of R.
executed in April but the loan was
86
given only in October. If the debtor
3:9, Note 133. Lender and borrower
sold real estate in the meantime, the
might conspire to defraud the innocent
buyer in effect bought unencumbered
buyer; see Note 84.
property while the mortgage document
87
falsely classified it as encumbered.
day it was found; the witnesses are still
Therefore, the Babli restricts the
available who can t e s t i f y to its
permission to mortgage deeds with
genuineness.
which the title to the land is immediat-
88
ely deposited with the creditor, the
irrelevant:
Egyptian
uit aXXay\ia
(cf.
Greek κοινωνία, cf. Yebamot
The document was dated the
Ε here has an addition which is
R.
מפני.שם רבי יוחנן3 ומד דבי אבהוא. מהו פליג.ואפילו אין זמנו יוצא לבוא ביום יחזיר . אם היה זמנו יוצא >בוא ביום יחזיר. ומד דבי יוחנן.קינמייה But could he not return it if the date was not of the same day? Do they disagree? But Rebbi Abbahu said* in the name of Rebbi Johanan: Because of conspiracy. Rebbi Johanan said*: If its date was that very day, he should return it.
*
Reading ומרfor זמד
מצא גיסי נשים ןשיחרורי עבדים דימזניקי מתנה ןשובךין:^ משנה ז01.7d) .סדי זה ל א יסזיר שאני אומר ?תובין היו ונמלך עליהם של א לףננן
292
NEZIOIN BAVA MESI'A CHAPTER ONE
Mishnah 7: One who found women's bills of divorce 8 9 or slaves' bills of manumission, dispositions 90 of gift or receipts 91 should not return them since I say that they were written but he changed his mind not to deliver them. 89
The divorcee would need the
bill to collect her ketubah.
If the
announcement, the finder has to assume that the bill was not delivered. Similar
ketubah was paid, the bill should be
arguments
torn up. Therefore, one could assume
documents enumerated in the Mishnah.
that the woman would take care to
90
watch over the document and, in case it
referring to testamentary gifts.
was lost, to publicly announce its loss
91
and ask the public to return it to her.
liquidation of a mortgage.
apply
Greek
to the
διαθήκη,
other
usually
Documents which prove the
In the absence of such a public
n\ מצא גיטין וכתובות הרי. תני. מצא גיטי נשים כולי:הלכה ז
(8a line 36)
וכתובה לא היא סזלןה.יחזיר Halakhah 7:
"One who found women's bills of divorce," etc. It was
stated: One whou found women's bills of divorce with ketubot92
should
return them." Is the ketubah not prime facie evidence? 92
He found a bill of divorce and
follow the return of the bill to the
attached to it a ketubah which either
woman.
had a receipt written on it or was torn
contradict the Mishnah.
where the witnesses had signed as proof of liquidation of the debt. Then the bill certainly had been delivered to
The bar ait a does
not
E has a different formulation of the last sentence: .nwNn
n^nin
the woman, the ketubah had been paid,
Was the ketubah
and no monetary consequences would
evidence in the woman's hand?
not prima
rain?! facie
23
HALAKHAH
ני מידע בוחן של$שטר שלוה בו ו?ךעו לא ?סזור ןי?בה בו מ
(8a line 37)
רבי זירא ב^נא קוכןי. ואפילו לבו ביום. רבי יסא ?שם רבי יוחנן.לקוחות אם זמנו יוצא לבו. והכא את מר. אפילו לבו ביום. הכא את מר.רבי יסא ואין אךם עשוי. אדם מצוי ללות ולפרוע לבו ביום. אמר ליה.ביום מחזיר הוא הזמן והן העדים. רבי חגיי בעא קומי רבי יסא.לפרוע וללוית לבו ביום ?שלא נשתע?דו. אמר ליה.והוא כ׳מלוה מהו מ?ני מירע בוחן של לקוחות . ?שלא חךנמו העדים על אותה המלוה. ויש אומרים.ונכסים If a person took a documented loan and paid it back, he cannot use the document to take a second loan because it diminishes the power of the buyers. Rebbi Yasa in the name of Rebbi Johanan: Even on the same day93. Rebbi Ze'ira asked before Rebbi Yasa: Here you say, even on the same day. But there94, you say, if its date was that very day, he should return it! He answered, a person is apt to take a loan and repay it the same day, but a person is not apt to repay a loan and take it the same day95·93. Rebbi Haggai asked before Rebbi Yasa: It is the same day, the same witnesses, and the same amount. What is the meaning of "it diminishes the power of the buyers"96? He answered, if the property had not been mortgaged97. But some say, if the witnesses did not sign for this loan98.93׳ 93
The same statement is in the
case of nonpayment of the debt.
Babli, 17a.
97
If the first loan was not given as
94
In the preceding Halakhah.
a mortgage.
95
It is a matter of prima facie
98
All the statements of R. Haggai
evidence, as in the cases of the
are true; nevertheless the document is
Mishnah.
invalid since the witnesses did not
96
certify the loan actually given but a
The formulation implies that the
creditor can unlawfully foreclose property from the innocent buyer in
predecessor loan.
29
NEZIOIN BAVA MESI'A CHAPTER ONE
מצא אגרות שום ואגרות מזון ושטרי מליצה ומאונין ושטרי:( משנה חfoi. 7d) מצא בספיסה או ב?לוסלןמא.בירורין וכל־מעשה בית דין מרי זה ?סזיר )ה מיא אגוןה של3 ןכ.תכריך של שטרות או אגוךה של שטרות מרי זה יחזיר שטרות שלישה קשירין זה בזה רבן שמעון בן גמליאל אומר אחד הלווה םזיר למלוה מצא שטר בין2 משלשה יחזיר ללווה שלשה מלווים מאחד אם ים עממן.שטרותיו ואין ידוע מה טיבו ?מא מונח עד שיבוא אליהו .שמפון יעשה מה שבסימפון Mishnah 8: One who found letters of appraisal", letters of sustenance100, or documents of hallsah101
or repudiation 102 , or documents of
arbitration103, or any other court document, should return them. If he found in a basket104 or in a box 105 a bundle106 or joined documents he should return them. How many are joined documents? Three documents connected one to the other. Rabban Simeon ben Gamliel says, if one persons borrows from three, he should return it to the borrower; if three persons borrow from one, he should return it to the lender. If he found a document among his documents whose nature was unknown to him107, it should lie there until Elijah comes108. If it has an agreement 109 attached to it, he should follow the agreement. 99
Court documents in which the
that an underage, fatherless girl
value of property in execution is
walked out on a marriage arranged by
appraised for the creditor.
her mother or her brothers.
100
Court documents empowering a
103
Court documents in which the
widow to sell from her late husband's
parties to a civil suit appoint a panel of
property for her sustenance.
arbitration judges and promise to abide
101
by their judgment.
Court documents authorizing a
childless widow to remarry outside her
104
Arabic ju" *־basket, bag".
late husband's family.
105
Greek ־yXtoaaoKOHEiov "chest,
102
box".
Court documents confirming
2
HALAKHAH 106
Documents rolled and tied
109
Greek ooiiqxovov "contract", an
together. In joined documents one is
expression used in Byzantine era papyri
joined to the next.
for special stipulations within a written
107
contract (cf. Taubenschlag, Note 84, p.
According to Rashi, a third to
224). The commentators of the Babli
Maimonides and Ravia, a valid IOU in
and Alfasi follow the Geonim and
a bundle of receipted documents.
Rashi in explaining symphon
108
receipt; R. Hananel explains "receipt or
party
document;
according
The announcer of the Messiah is
reputed to know all the answers.
as a
codicill".
אם היה. רב יךכ>יה בשם רב. מצא א?רות שום כולי:הלבה ח
(8a line 45)
אשלי דייניו. רבי רומא אבוי ךךבי הושעיה אמר.אישר הדיינין מרי זה יסזיר .שבגלויות גזלי דייניך שבארץ ישראל Halakhah 8:
"One who found letters of appraisal," etc. Rav Jeremiah
in the name of Rav: If it contained a certification by the court, it should be returned 1 1 0 .
Rebbi Hama the father of Rebbi Hoshaia said, the
tamarisks among the judges of the diaspora are like chicks among the judges of the Land of Israel 111 . 110
Even a private document.
of a well-defined property of the
111
The statement of Rav, the
debtor is transferred to the creditor in
mightiest of the Babylonian authorities,
liquidation of the mortgage.
is in error. As the Galilean authorities
case, no t h i r d
explain in the Babli, 16b, the only case
endangered. But a document certified
in which a court certified mortgage
for unspecified foreclosure cannot be
document can be returned, is an
returned since an innocent third party
instruction by the court that ownership
might be damaged.
party
נ?קנבה אונו באחד בניסן ניתן הכסף בעשרה.רב המנונא אמר
In this
buyer
is
(8a line 48)
אף על פי שכתבנו ?תב באחד ?ניסן כן נ?מר שיתן.?ניסן צריכין לכתוב
29
NEZIOIN BAVA MESI'A CHAPTER ONE
.ה?סף בעשרה בניסן Rav Hamnuna said, if the sale contract was written on the first of Nisan but payment was only on the tenth of Nisan112, they have to write: Even though we wrote the document on the first of Nisan it was agreed that payment be made on the tenth of Nisan. 112
Then ownership will only be
interpretation of Sefer Ha'ittur I 30a,
th
transferred on the 10 ; the piece of
the Babli disputes the validity of any
property will be at the disposal of the
sale document predating the transfer of
creditors of the seller, not of the buyer,
ownership.
st
th
between the 1 and the 10 . In the
סימפיו שיוצא מתחת ידי המלוה ב?תב ידי.יב ירמיה ?שם רב- @a line 5°) . הא מתחת ידי אחר כשר. אני אומי· מתעסק היה בשטרותיו.מלוה פסול לעולם אין סימפון כשר עד ש?צא מתחת.דבי יצחק בר נסמן בשם שמואל שלא פיקךנו אבא ושלא אמר לנו. והא תנינן.ידי המלוה בכתב ידי הלוה . הא אם נמצא פרוע.אבא ושלא מצינו שטר בין שטרותיו ששטר זה פרוע R
T
s ·
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r
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t
v
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י
v
r
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v
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תיפתר כגון הדא דייתיקי שאין אדם. אמר דבי יוסי בידבי בון.מאי כדון .מצוי לפגם די?תיקיו שלו Rav Jeremiah in the name of Rav: A stipulation produced by the creditor in the creditor's handwrtiting is invalid113, for I am saying that he has trained in writing documents. This implies that in the hand of another it would be valid. Rebbi Isaac bar Nahman in the name of Samuel: A stipulation is only valid if it is in the possession of the creditor but written by the debtor. But did we not state114: "That our father did not charge us, that our father did not tell us, that we did not find a document among our father's documents that this note was paid." Therefore, it might be found paid. What about this? Rebbi Yose ben Rebbi Abun said, explain it that it
2
HALAKHAH
was a testamentary gift., since people are not likely to impair their testamentary gifts115. 113
The same statement is in the
sue for payment of IOU's they
Babli, 20b. Sefer Ha'ittur I 41a (Notes
inherited. It is clear that the creditor's
ua to w ) gives two slightly different
heirs are not the creditor himself.
versions of parts of this paragraph.
115
114
Mishnah Sebuot 7:9, quoted
testamentary gifts written by the donor
Ketubot 9:7 (Note 177), Sanhedrin 8:6
are to be accepted at face value. The
(20b 1. 62), Babli 20b, Sebuot 45. This
same statement is repeated in Sebuot
is the oath required from heirs if they
7:9, 38a 1. 48.
Attachments to documents of
אילו מציאות פרק שני
אילו מציאות שלו. אילו מציאות שלו ואילו חייב להקריז:( משגה אfoi. 8a) פ>צא פירות מפוזרין מעות מפוזרות ?ריכות ברשות הרבים ועיגולי ךבילה ככרות של נחתום מסתזות של דגים וסתיכות של בשר ןגיזי צמר הבאות .ממדינתן ואניצי פשתן ולשונות של ארגמן מדי אילו שלו Mishnah 1: Which finds are his and which ones does he have to make public 1 ?
The following finds are his:
If he found scattered produce,
scattered coins 2 , bundles of grain in the public domain 3 , or fig cakes, baker's loaves, strings of fish, cuts of meat, local fleece-wool, bundles of flax, or strips of purple wool 4 ; these are his5. 1
As explained in Mishnah 6,
place where they were lost.
there is a biblical requirement that the
3
finder not return a found object unless
away by the wind or moved by passing
the person claiming to be the owner
animals or people; they cannot be
clearly identifies the object by some
expected to be found at the place
marks or properties not generally
where they were lost.
known.
farmers make such bundles, their shape
Therefore, objects without
Small bundles which are blown
Since most
identifying properties cannot be
is no identifying mark.
returned and become the finder's
4
immediately since it may be assumed
made uniformly by several producers
that the owner immediately gave up
and, therefore, without individual
hope of recovery, so that an ownerless
identifying marks.
object was picked up.
5
2
If these are common produce or
All these are local products,
In
the
Babli
and
most
independent Mishnah mss.: "The words
common coins, they have no identifying
of R. Meir."
Since an anonymous
marks nor can they be identified by the
Mishnah is supposed to be R. Meir's,
HALAKHAH 1 the addition is unnecessary.
The
individual opinions expressed in the
.
8
2
next Mishnah are clarifications, not dissenting opinions.
)
•' כן תעשה לחמורי וגי.רבי יוחנן ?שם רבי שמעון בן יהוצךק
שאבוד לו
ואת שאינו אבוד לו ימצוי לך אין אףנ חייב.ומצוי לך אוז חייב להכריז יצא ייאוש בעליו שאבוד מממו ומכל־אדם.להכריז. t
Halakhah 1: hopelessness
6
t
י ד
• v
י
·
t
t
T
t
• : -
:
"Which finds are his," etc. From where may an owner's
be deduced from the Torah?
Rebbi Johanan said in the
name of Rebbi Simeon ben Yehosadaq: "So you shall proceed with his donkey, 7 " etc. What is lost by him but may be found by anybody you have to make public. But what is not lost by him but may be found by anybody you do not have to make public.
This excludes the owner's
hopelessness about that which was lost by him or anybody. 6
That a lost article becomes
with his donkey, so you shall proceed
ownerless the moment the owner
with his garment, so you shall proceed
realizes his loss since he has no hope of
with anything lost by your neighbor
recovery. Then appropriating a find
and which you found; you cannot avoid
which has no distinguishing marks is
taking notice." As usual, the argument
not theft.
This leaves open the
is about a part of the verse which is
question, discussed at length in the
not quoted. The clause in Italics seems
Babli, why keeping a find without
to be superfluous; if he did not lose and
marks is not theft even before the
you did not find, there would be no
original owner became conscious of his
case.
loss.
something which can be traced back to
7
Deut. 22:3: "So you shall proceed
It must be that you found
your neighbor.
בךשות.^ תני· מצא כריכות בךשות הרבים אינו חייב להכריז
54)
אלומות בין בו־שות הרבים בין בךשות היחיד חייב.היחיד חייב להכריז .להכריז
NEZIOIN BAVA MESI'A CHAPTER It was stated8: "One who found bundles of grain in the public domain 9 does not have to make it public; in a private domain 1 0 he has to make it public 11 . Sheaves 12 he has to make public, whether in the public or the private domain." 8
Tosephta 2:5; Babli 22b.
11
9
Small bundles of standard size
might not have been moved from the
on the road leading from the fields to
place and the place might count as
town.
identifying mark.
10
On a field or a narrow path, not
12
In this situation, the bundle
Large sheaves for which size,
accessible to persons not engaged in
kind, and place might count as
agriculture at that place.
identifying marks.
?רם.באילין עיגולייא ך?ךביא
ךתיכןר
הן־א.עיגולי ךבילה
(8b
line
56)
חתיכות.?איליו זעירייא ךאךניין־ מב^רה חייב להכריז משום סימני ?)קום מחרוזות שלדגים.שלבשר ובתוכן ככר אחת או כוליה אחת חייב להכריז R :
־:
· :
-
:
T
־
־
-
R :
-
-
ז
י
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•
T
:
V
.ו?תוכן ירק אחד או ל?יס אחד חיי? לה?ריז "Fig cakes." That is, large cakes. But small cakes which come from Bostra 13 he has to make public since they are typical for that place. Cuts of meat and among them a loaf 1 4 or a kidney he has to make public. Strings of fish 15 strung together with a vegetable or a whitefish 1 5 he has to make public. 13
They are not locally made and
produced by every butcher has to be
may exhibit characteristics which
announced.
distinguish them from other imported
15
produce.
man when he brings his catch to
14
market.
E reads " כבד אחדa liver". This
seems to be a more reasonable text. Meat which is not a standard cut
15
Routinely made by every fisher-
Cf. Kilaim 1:6, Note 117.
HALAKHAH 2
301
. כל־דבר שיש בו שינוי חייב להכריז. רבי יהודה אומר:משנה ב • :
״
:
T
־
·
T
T
T
·י
T
((foi.
8a
·
רבי שמעון ?ן אלעזר אומר.כיצד מצא עיגול ובתוכו סרס ככר ובתוכו מעות .כל־כלי א?פיריא איני סייב להכריז Mishnah 2: Rebbi Jehudah says, anything out of the ordinary16 one has to make public. How is this? If he found a fig cake containing a potsherd, or a loaf containing coins. Rebbi Simeon ben Eleazar said, merchandise of any kind17 one does not have to make public. 16
The deviation from the norm
vessel of the same manufacture, no
serves as identifying mark.
identification is possible.
17
In the
S. Lieberman, following B.
Tosephta, 2:1, R. Simeon ben Eleazar
Mussaphia, i d e n t i f i e s as Greek
explicitly states that vessels which
e!utopia. If a new vessel is offered for
show signs of use must be advertised.
trade and looks like any other new
. תני. כל־דבר שיש בו שינוי כולי. רבי יהודה אומר: ( ( הלכה ב8 b V
T
T
T
·1
1
T
·
.
line 6 -
? ?נתון בו דרך הינוח. וכא את מר. ?משוקע בו. הכא את מר.משוקע בו . והן ךתימר ?נתון בו ךךך הינוח. ?ךשות הר?ים.הן ךתימר ?משוקע בו ךךך. ואפילו ?ךשות הר?ים ?נתון בו דרך הינוס אני אומר.?ךשות העדד נפילה נפלה עליו. T
T
ד
·, \ד
ד
Halakhah 2: "Rebbi Jehudah says, anything out of the ordinary," etc. It was stated: If it is embedded in it18. Here you say, if it is embedded in it. But there 19 you say, if it lies on top of it. When you say, if it is embedded in it, in the public domain20. When you say, if it lies on top of it, in a private domain. Maybe even in the public domain? If it lies on top of it, I am saying that if fell there. 18
Kneaded into the fig cake or
wallet and coins in front of it, must
baked into the loaf.
make it public.
19
20
Tosefta 2:8: One who found a
container and produce in front of it, a
Where the place is not a
distinguishing mark.
30
NEZIOIN BAVA MESI'A CHAPTER T
. כלי א?פו!־יא אינו חייב להקריז.גזר אומר/דבי שמעון בן אל
(8b line 65)
?גון בדי מחטיו ןצינודיות ימסרוזות.אמרה דבי יוחנן ותני לי׳· ואילי יין . אמוריה ךרבי יצחק בר טבליי אשכח עזיל כדיך ?מקטורה.שלקךדומות .ן אל^גזר ךמןגניתן3 אתא גבי רבי י^חק יאירי ליי׳ ?סד א דרבי שמעון אמר. אתא לגבי רבי יוחנן.אמוריה דרבי יוחנן אשכח עזיל כריך במקטורא דו בעי מיפטרינדז כהדא דרבי. בפלטיא. בסימטא. הן אשכחתיניה.ליה •
T
T
:
T
·
:
:
* ·יT
T
:
T
-
:
T
:
·
·
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-
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•· י
.שמעון בן אלעזר דמךנניתן "Rebbi Simeon ben Eleazar said, merchandise of any kind17 one does not have to make public." Rebbi Johanan made this public and stated about it21: "The following are these. For example needle strips22, fire tongs23, and strips of axes24. The Amora of Rebbi Isaac bar Tevlai found a web rolled in a scarf25. He came before Rebbi Isaac bar Tevlai who instructed him following Rebbi Simeon ben Eleazar. The Amora of Rebbi Johanan found a web rolled in a scarf. He came before Rebbi Johanan who asked him, where did you find it? In an alley26, in a public square27? For he wanted to free him following Rebbi Simeon ben Eleazar. 21
Tosephta 2:1; Babli 24a.
explains as "burnoose". In Ashkenazic
22
Intact books of needles; an
rabbinic Hebrew used for "coat".
unused mass-produced article without
26
individual marks.
place, whose location might be a
23
distinguishing mark and would have to
Where it is easy to see that they
Latin semita.
were never used.
be advertised.
24
27
Since one only uses one axe at a
time, these were never used. 25
Latin
amictorium
garment, throw, scarf, etc.".
A semi-private
Latin platea, Greek πλατεΐα.
Here R. Simeon ben Eleazar's rule "loose Arukh
applies.
303
3
HALAKHAH
. מצא פירות בכלי או כלי ?מות שהוא. ואילו חייב להכריז:( משנה גfoi. 8a) ציבורי פירות ציבורי מעות שלשה.מ י ת שהוא: ?
יס
או כ
יס
מעות ב כ
כריכות בךשות היחיד וכיכרות של בעל הבית וגיזי.משביעות זה על גב זה . כדי יין וכדי שמו רוייב להכריז.צמר הלקוחות מבית האומן Mishnah 3: But the following must be made public28: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins29, three coins one on top of the other30, bundles of grain in a private domain3, home-baked loaves 31 , fleece wool taken from an artisan's house32. Pitchers of wine and pitchers of oil he has to make public. 28
Because there are distinguishing
30
The particular way in which the
marks which the legitimate owner can
coins were arranged is a distinguishing
identify if only the bare fact that such-
mark.
and-such an item was found was made
31
public.
which
29
The amount and kind of the
coins can be indicated.
They have peculiar shapes distinguish
them
from
professionally produced loaves. 32
Showing signs of processing.
ג משביעות.רב יהודה אמר. . ואילו חייב להכריז כולי:( הלבה ג8b line 72) .שלג מלכים אמר רבי אלעזר ואפילו שלשתן שלמלך אחד ועשויין גח־ליו . או אפילי שלשתן שלמלך אחד ועשויין גודלין.שלג מלכים ועשויין ג גודלין Halakhah 3: "But the following must be made public," etc. Rav Jehudah says three coins of three kings33. Rebbi Eleazar said, or even three from one king if they form a tower34? Of three kings and they are in three towers? Or even three of one king as a tower35. 33
Three coins from three mints
34
If the loser can indicate both
are certainly an identifying mark. In
the kind of coin and the way they were
the Babli, 25a, this is a statement by
arranged, he is identified as the owner.
the Galilean R. Hanina.
In the Babli, 25a, the only arrangement
304
NEZIOIN BAVA MESI'A CHAPTER T
counted as identifying mark is that of a
different mintings or one kind of coin
tower, the coins one on top of the
and the way they were arranged. Then
other.
it would be improbable that the
35
This is the final answer.
The
arrangement was accidental.
claimant must identify either three
אין סוה בגון אוזן. אמר רבי יוחנן.( כדי יין וכדי שמן חייב להכריז8b line 75) כגון אהן קרפיפה שלשלשה. מהו כגון אוזן מצובה.מצובה אין חייב להלריז . מכיון דלא ידע לקואן מסזךה אין חייב להכריז אמר רבי יוסי.בני אז־ם · בר נש סזוה מהלך חורי רבי חל?תא נפל מינייהו חד דינר.אףנ שמע מינה שמעון בר ווה הוה מהלך. א ללע למאן מסזירה אין חייב להכריז£מפיון ד . אמר ליה. אמץטיה ליה שמעון בר ווה. ?פל מיניה דינר.חורי רבי לעזר לא איתכווו רבי לעזר אלא לזקייה לרבי. אמרי.?בר נקנייאשתי מיניה .שמעון בר ווא בגין דןזוה אינש מקזכן "Pitchers of wine and pitchers of oil he has to make public."36 Rebbi Johanan said, if it was like a tripod37 one does not have to make it public. What means, like a tripod? For example, a corral belonging to three people. Since one does not know to whom to return it, he does not have to make it public. Rebbi Yose38 said, one understands from here that if a person went behind Rebbi Halafta and a denar fell down from them, since one does not know to whom to return it, he does not have to make it public39. Simeon bar Abba was walking behind Rebbi Eleazar; a denar fell down from him. Simeon bar Abba presented it to him. He answered, I already had given up hope about this. They said, Rebbi Eleazar only intended it for Rebbi Simeon bar Abba because he was poor40. 36
This quote from the Mishnah is
out of place since one continues the discussion of single coins found. 37
Three coins forming a regular
triangle. This arrangement does not count as identifying mark. A corral is an enclosed space where nobody dwells permanently. If there
3
HALAKHAH are three tool sheds or three cow sheds
marks and there is a doubt even
in the corral, it may well be triangular.
between only two people, the find does
38
not have to be returned.
This clearly refers to R. Yose
the Amora, not the Tanna ben Halafta.
40
The meaning of the mention of "R.
R. Eleazar found a way to give him
Halafta" in his statement is not clear.
money in a way understood only by
39
scholars
If there are no identifying
Since he refused to accept alms,
מצא אחר הגפה או אחר הגדר גוזלות מקושרין או בשבילין:( משגה דfoi. 8a) ?)צא כלי באשפות אם מכישה ל א יגע בו ואם.שבשדות סדי זה לא יגע בסן חדש מצא ובכותל ישן t T בכותל v T T .שלוv הרי י·אילו ·׳-:דדי v : בגל - מצא ־ r r .ומכריז · : מגולה נוטל ־־ ·.· : אם היה משכירו לאחדים.מח^יו ולחוץ שלי מס^יי ולפנים של בעל סבית .אפילו בתוך סבית סדי אילו שלו Mishnah 4:
If one found pigeon chicks bound together behind a
temporary or permanent fence or on paths between fields 41 , he should not touch them 42 . If one found a vessel on garbage heaps, if it was covered he should not touch it 42 , if in the open he should take it and make it public 43 . What one found in a heap or an old wall 44 belongs to him. At a new wall 4 5 , from the middle to the outside belongs to him, from the middle to the inside belongs to its owner. If he was renting out to others, even what is inside the house belongs to him 46 . 41
Not easily accessible to the
public. 42
case the owner would lose his property and in the best he would be obligated
One may not touch
other
to provide a distinguishing mark to
people's property which possibly was
regain his property.
deposited somewhere, neither lost nor
43
abandoned, since, as Maimonides writes
abandoned.
(iGezelah wa'abedah 15:1), in the worst
44
An intact vessel usually is not A wall is old if it no longer
30
NEZIOIN BAVA MESI'A CHAPTER T
shields anything.
apartment after the renter moved out
45
A stone wall built with niches.
belongs to the landlord.
46
Anything l e f t in a r e n t a l
ובלבד גוזלות. רב יהוךה אמר. מצא אחר הגפה כולי:( הלכה ד8c line 8) . רבי בא בר זבדא אשכח חמר מכסי בחפיסה ונסתיה.מקושרין בכנפיהן . אמר ליה. חזריה. אמר ליה. לא עבךת טבות. אמר ליה.אזל שאל לרב . ךנימר אתא מריה בעי ליה ולא אשקנחיה ןאיןנאייש מיניה.לא Halakhah 4:
"If one found behind a temporary fence", etc.
Jehudah said: Only pigeon chicks tied together at their wings 4 7 . Abba bar Zavda found a ring covered in a box
48
Rav Rebbi
and took it. He came
and asked Rav, who told him, you did not act correctly. He said, shall I return it? He answered, no, for we might say that his owner came, looked for it, did not find it and gave up hope for it 49 . 47
As the Babli explains, 25b, it
not take it, but if he took it, he should
was general usage to tie pigeon chicks
not return it." In Rashi's interpretation,
together at their wings for transport,
one has to a d v e r t i s e
sale, etc. If these chicks were taken, no
Following Maimonides (/. c. Note 42),
the
find.
distinguishing marks otherwise were
the finder keeps it. Ravad disagrees
available and the owner could never
and holds that since the finder took it
get them back even if the find was
illegally, he cannot acquire but the
advertised.
object must lie untouched until the
48
E reads " בחספהwith a potsherd".
prophet Elijah comes and determines
L is confirmed by Tosaphot (25b s.v.
the owner. The last two opinions can
)ואם.
be read into the Yerushalmi text which The Babli, 25b, does not tell the
notes that the owner probably gave up
story but quotes its result: R. Abba bar
hope of recovery and, therefore, could
Zavda says in the name of Rav that "if
not regain the object even when the
possibly it was deposited, one should
find was advertised.
49
37
HALAKHAH
מצא. שדרך האשפה להיטלטל. מצא באשפה חייב להלריז.( סיני8c une 11) מצא בין. תני. שלאמוריים היו. שאני אומר.בגל ובכותל ?שן)זרי אילי שלו אם היה. מן האגף ולחוץ כלחוץ. מן האגף ןל?נים כל?נים.פסים לפסים אם היה מפולש.מפולש לפנים אפילו מס^יו ולחוץ הרי אילו שלבעל הבית .לחיץ אפילי מחוליי ולפנים הרי אילי שלמוצאיהן It was stated: What one found on a garbage heap he has to make public, for garbage is moved 50 . What one found in a heap or an old wall 44 belongs to him, for I am saying that it belonged to the Emorites 51 . It was stated 52 : If one found between planks 53 , from the door and inside is like inside, from the door and outside is like outside. If it was opening to the inside, even from from the middle to the outside belongs to the owner of the property; if it was opening to the outside, even from the middle to the inside belongs to the finders. 50
Also quoted in the Babli, 25b;
finds are ownerless and can be taken
Tosephta 2:11. S. Lieberman explains
by the finder.
that, in contrast to the garbage heap in
52
the public domain mentioned in the
compatible, text is in Tosephta 2:13.
Mishnah, one speaks here of a private
53
garbage heap which periodically is
wooden planks.
emptied into a landfill.
A similar, but not necessarily
A temporary fence made of The planks do not
Therefore,
touch but are placed close enough to
everything lying t h e r e is either
one another that no goat can pass
abandoned or lost and must be taken
between them.
and advertised.
status of the empty spaces between the
51
Tosephta 2:12.
Archeological
The problem is the
planks.
. ( היה משכיוץ לאחדים אפילו מצא ?תוך הב?ת הרי אילי שלו8 0 1 6 ) . אבל ?חצר כל־עמא מודי שחייב להכרוז. בפומ־ק אתפלגון.אמר רבי ?רמיה . אבל בפומ־ק כל־עמא מידי שהיא שלמוצאו. בחצר אתפלגון.אמר רבי יוסי
30
NEZIOIN BAVA MESI'A CHAPTER T
"If he was renting out to others, even what is inside the house belongs to him."54 Rebbi Jeremiah says, they disagree about a hostelry55, but in a courtyard everybody agrees that he is required to make it public. Rebbi Yose said, they disagree about a courtyard, but in a hostelry everybody agrees that it belongs to its finder. 54
This q u o t e
is not
really
fare, belongs to the finder since the
connected with the following, which
owners had given up hope." Since this
refers to Tosephta 2:2, in which R.
is stated as an individual opinion, it
Simeon ben Eleazar states that "what is
follows that the anonymous majority
saved from the mouth of a lion or a
require publication in all cases.
wolf, from the surge of the ocean or a
55
Greek jiavSoKeiov, TO.
river, or found on a public thorough-
בין התיבה ולסנווני)זרי הוא. מצא במנות ןזךי אילו שלו:( משנה הfoi. 8b) בין הכיסא ולשולחני ןזרי הוא של. ל?ני השולחני מרי אילו שלו.של םנווןי הלוקח פירות מסבירו או ששילח לו חבירו פימת ומצא ?תוכו מעות.שולחני . ןאם היו צרורין נוטל ומכריז.הרי אילו שלו Mishnah 5: What one found in a store is his56. Between the counter and the storekeeper it is the storekeeper's. Before the moneychanger it is his 56 .
Between the chair 57 and the moneychanger it is the
moneychanger's. If one bought produce from another person or another person sent him produce and he found coins in it, they are his58. But if they were bundled59, he takes them and makes it public.
להקיש אליה לומר. אף השמלה היתה בכלל כל־אילו ולמה יצאת:משנה ו T V · ·
· י
־
s
T T
T
T
!
T
R
:
·
T ! IT
T
:
·
־
י
־
לך מה שמלה מיוחךת ש?ש בה סימניו ויש לה תובעין אף כל־דבר שיש בה .סימניו ויש לה תובעין חייב להקריז
3
HALAKHAH
Mishnah 6 The garment 60 was subsumed under "anything"; why was it mentioned separately? To bracket with it and tell you, just as a garment is special in that it has distinguishing marks and claimants, so about everything which has distinguishing marks and claimants you have to give public notice 61 . 56
Because most probably one of
60
Deut. 22:3: "So you shall treat
the previous customers lost the money
his donkey, so you shall treat his
which by its nature has no distinguish-
garment, so you shall treat anything lost
ing marks.
by your fellow man, which is lost by
57
him but you found it; you are not
Where the customer sits who
has his money exchanged.
allowed to disregard it."
58
61
The coins probably were lost by
Sifry Deut. 224. This justifies
a person engaged in harvest or trans-
the arguments in Halakhah 4 that even
port, not the seller of the produce.
if there are distinguishing marks, one
59
does not have to advertise if there are
Where the number of coins,
their value, and the way they were tied
no claimants.
together are distinguishing marks.
פיני. אמר רבי לעזר. מצא בחנות הרי אילו שלו כולי:הלכה ה T ״S IT
·
-
T
V
. . . . . .
-
T
( ( 8 c
T
. על גבי כסא שלו על גבי תיבה שלו.מתניתא Halakhah 5:
"What one found in a store is his," etc.
Rebbi Eleazar
62
said, so is the Mishnah: On his chair, on his counter . 62
The Babli, 26b, in the name of
of the Yerushalmi rather points to the
R. Eleazar infers from the Mishnah that
opposite conclusion, viz., that they are
forgotten coins on the counter of store
the storekeeper's or the banker's.
or bank are the finder's. The language
. אמריו ליה תלמידוי.( שמעון בן שטח ןזוה עסיק בהז־א כיתנא8c line 21) אזלון זבנון. אךפי מינך ואנן זבנין לך רוךא חמר ולית את לעי סוגין.רבי . אתון לגביה אמריו ליה.ליה חדא חמר מחד סירקאי ותלי ביה חדא מרגלי
line 20
30
NEZIOIN BAVA MESI'A CHAPTER T
זבנינן לך חד. אמריו ליה. למה. אמר לון.מן ?דון לית את צריך לעי תובן אמרין. וידע בה כזרה.םכ>ר מחד סירקיי וקנלי ביה חלא מחלי· אמר לון . לא כן אמר רב הונא ביבי בר גוזלון ?שם רב. איזל חזר. אמר לון. לא.ליה פל־עמו מודיי.זילו שלגוי אסורה3 ו. אפילו כ^אן דמר.התיבון קומי רבי ?עי שמעון. מה אתון ס?ריו שמעיו ?ו שטח ?ר?רון ןזוה.שאבידתו מוךגךת .בן שטח משמע ?ריך אלההון דיהולאי מאגר כל־הדין עלמא 63
Simeon ben Shetah64 was working with linen. His students said to
him, Rabbi, in order to make it easier for you we want to buy a donkey, then you will not have to work so hard. They went and bought a donkey from a Saracen; a pearl was hanging on its neck. They came to him saying, because of this you will not have to work anymore. He said to them, why? They told him, we bought for you a donkey from a Saracen and a pearl is hanging on its neck. He asked them, does its owner know about this? They answered, no. He told them, go and return it. But did not Rav Huna, Bevay bar Gozlan, in the name of Rav say, they objected before Rebbi: Even according to him who says that an object robbed from a Gentile is forbidden, everybody agrees that what he lost is permitted65. Do you think that Simeon ben Shetah was a barbarian66? Simeon ben Shetah wanted to hear: Praised be the God of the Jews, more than any gain in this world. 63
An abbreviated Hebrew version
65
Bava qama 113 b.
of this story is in Deut. rabba 3(5).
66
Greek PaoPapoc;, "barbarous,
64
foreign".
The head of the Synhedrion in
Alexander Yannai's time.
HALAKHAH 5
311
ךבנין סבייא. רבי רונינה משתעי הדין עו?ךא.( ןיייךא אמרה דא8c line 31) ךךא3 ואש?חון ביה ביה רוךא67 זבנין חד ?רי ךחיטין ?)איליו דאיסרטוס בדיך אלההון דיהודאי. אמריו.ךדינרי וסזרוניה להון The following implies the same. Rebbi Hanina reports the following case: The elder rabbis bought a heap of wheat from the household of the general and found in it a bundle of denars. They returned it to them. They said, praised be the God of the Jews. 67
E: דאסטרטיס. Greek στρατιώτης "soldier, miliary man".
8) עלת מל?תא מסחי גו. א ב א אושעיה איש טירייא ]קזוה קצרc line 34) . מי נ?קא אושטיה לה.מגירה ךמייא ןאו?ךת בינדילנין דילה ואש?הה לי אוזן מהו חשוב ;גלי אית לי טבין מיניה אית לי סוגין. אהין למן.אמרה בריך אלההע דיהודאי. אמרה. אוריתא גזרת דנחזור. אמר ליה.מיניה. τ
י
Τ V!
י
Τ
IT
: -
J
- ίΙΤ
τ s ־
τ
־
-:
״
·
Abba Oshaia from Tireh [was a washer. The queen came to bathe in a water pond. She lost her 68 ;בינדילניןhe found it. When she left, he handed it to her.]69 She said, this is for you; it is not important for me and I have more of this. He told her, the Torah decided that we have to return it. She said, praised be the God of the Jews. 68
Lieberman suggests
5epaviov,
Byzantine
Greek
princeps, but already noted in the 17th
6epdiov
Cent, by R. Menahem di Lonzano in his
"necklace". 69
textual notes on the Yerushalmi.
From E, missing in L and editio
אובדת מלכתא דילניה.( רבי שמואל בר סוסרטיי סלק לרומי8c line 36) א?קת ?רוז במדינתא· מאן דמחזר לה ?גו ל יומין יסב אכן.ךיךה ואשכרזיה בתר ל יומין. לא סזריה גו ל יומין. בתר ל יימין אימרים רישיה.ואכן ולא. אמרה ליה. אין. אמר לה. לא הוית במדינתא. אמרה ליה.חזריה Τ
:
··
Τ
J
IT
'
Τ
-
-S
Τ
:
·
S
·
··
Τ
··
Τ Ί IT
··Τ״:
מאן. אמר לה. ומה מר. אמרה ליה. אין. אמר לה.שמעת קלא דקרוזא
3
NEZIOIN BAVA MESI'A CHAPTER T
דמחזר לוז בגו ל יומין יסב אכן ואכן .בתר ל יומין ?רנדים רישיה .אמךה ליה .ולמה לא חזןתיניה גו ל יומין .אמר לה .ךלא תימרון בגין דחלתיזז עבדית אלא בגין דחלתיה ךרםמנא .אמרה ליה? .דיך אלההון דיהוךאי. דילניה Rebbi Samuel bar Sosartai went to Rome. The queen had lost her but he found it. A herold went through the city: One who will return it within 30 days will receive such and such; after 30 days his head will be lifted from him. He did not return it within 30 days. After 30 days he returned it. She asked him, had you not been in the city? He answered, yes. She asked him, had you not heard the voice of the herold? He answered, yes. She asked him, what did he say? He answered, one who will return it within 30 days will receive such and such; after 30 days his head will be lifted from him. She asked him, why did you not return it within 30 days? He answered, one should not say that I acted out of fear of you, but out of fear of the Merciful. She said to him, praised be the God of the Jews. )(8c line 46
אלכסנךרוס מקדון קליק גבי מלכא קצי?א .חמא ליה דהב סגין
?סף סגין .אמר ליה .לא ךהבך ולא כקזפך אנא צריך .לא אתית אלא מיחמי ?רו?סין דיךכון היך אתון יהבין הקל אתון דיינין .עד דו עסוק עימיה אתא בר נש סד לאין עם ס?ריה דז3ן סךא )סלקה וחקי?תה( ]קיקלא וחפרונה[ ואשכחון בה סימא דדינרי .אהן דזבן ןזוא מר .קיקילתא זבנית סימא לא זבנית .אוזן דזבין סוא מר .קיקילחנא ןכל־דאית בה זבינית .עד דעינון עסיקין דין עם דין אמד מלכא לסד מינייהו .אית לך בר זכר .אמר ליה .אין. אמר לחבריה .אית לך ברת נוקבה אמר ליה .אין .אמר לון .אסבון דין לדין וסימא ?הוי לתרויהון .שרי ?חיך .אמר ליה .למא את גסיך .לא ךנית טבאות .אמר ליה· אילו חוה הדין דינא גבכון היך הויתון דנין .אמר ליה. לןטלין דין ודין וסימא עלת למלכא· אמר ליה .כל־הכי אתון רחמין דהב סוגי .עבד ליה אדיסטון .אפיק קומי קופד דךהב תךנוגלין דךהב .אמר ליה.
HALAKHAH
3
ךהב לית אתון אכלין. תיפח רוחיה ךההוא ג?ךא. אמר ליה.ךהב אנא אכל . אמר ליה. דנחא עליכון שכ>שא. אמר ליה.ולמה אתון רחמין ךהב סוגיו דילמא אית גביכון. אמר ליה. אין. אמר ליה. נחית עליכון מיק\ךא.אין לית אתון חייו אלא. תיפח רוחיה דההוא ג?ךא. אין. אמר ליה.בעיר דקיק . דכתיב אדם ובהמה תושיע ייי.בזכות בעיו־א דקיקא Alexander the Macedonian went to the king of Cassia71. He saw that he had much gold, much silver. He told him, I do not need your gold nor your silver; I came only so see your practice72, how you are dealing, how you are judging. While he was still discussing with him, there came a man having a dispute with another, for he bought (a plot, entered it) [a garbage heap, dug in it]73 and found a treasure trove of denars. The buyer said, I bought a garbage heap, I did not buy a treasure. The seller said, I sold a garbage heap and all it contains. While they still were arguing with one another, the king asked one of them, do you have a male son? He answered, yes. He asked the other one, do you have a female daughter? He answered, yes. He told them, marry them to each other and the treasure should belong to both. He74 started to laugh. He75 asked him, why are you laughing? Did I not judge correctly? He asked him, if the case came before you, how would you have judged? He74 told him, one kills both of them and the treasure falls to the king. He75 told him, do you love gold so much? He75 made him a meal and brought before him golden meat, golden chicken. He74 asked him, can I eat gold? He75 told him, the spirit of this person should be wiped out. You cannot eat gold, why do you love gold so much? He75 asked him, does the sun shine upon you? He74 answered, yes. Does rain fall on you? He74 answered, yes. He75 asked him, do you have small animals? He74 answered, yes. The spirit of this person should be wiped out; you live only by the merit of the small animals, as it is written76: "Man and animal You are saving, o Eternal!" 70
3
NEZIOIN BAVA MESI'A CHAPTER T Parallel versions of this story
text, the one in brackets is the text of E
are in Gen. rabba 33(1), Lev. rabba
70
and the Midrashim. The sequel shows
27(1).
that the latter text is original.
71
In the Midrashim: Behind the
74
Alexander.
Mountains of Darkness.
75
The savage king.
72
Greek itpci^i?.
76
Ps. 36:7.
73
The text in parentheses is the L
עד כדי שיךעו שכיניו ך?רי רבי. ועד איכןתי חייב להכריז:( משגה זfoi. 8b) רבי יהוךה אומר שלשה ךגלים ואחר ה ת ל האחרון שבעת ימים כדי.מאיר
.יתי של שה ויחזור של שה ויכריז יום אחד3שילד ל Mishnah 7: How long does one have to make it public77. Until his neighbors know, the words of Rebbi Meir. Rebbi Jehudah says, three holidays, and after the last holiday seven days so that one goes home during three days, comes back during three days, and makes it public for one day78. 77
To actively seek out the owner.
everybody hear all declarations and
78
Presuming that every person
can inform his neighbors about the
who made the pilgrimage to Jerusalem
objects found. The person who lost an
publicly declare there his finds (at the
advertised object then can go to
"stone of claimants", Babli 28b) so that
Jerusalem.
בראשונה היו מקריזין. תני. עד פזתי חייב להכריז כולי:( הלכה ז8c line 63) שלישה ךגלים ואחר ת ל האחרון שבעת ימים כלי ש?לך שלישה תחזור של שה ב>ן. משחרב בית המקדש התקינו שיהו מכריזין של שה ימים.ויכריז יום אחד .הסכנה ואילך התקינו שיהא מודיע לקרוביו ולשכיניו ןדייו Halakhah 7: "How long does one have to make it public," etc. It was stated79: In earlier times one made it public during three holidays, and
HALAKHAH
3
after the last holiday seven days so that one goes home during three days, comes back during three days, and makes it public during one day. After the destruction of the Temple they instituted that one has to make it public during three days80. Starting from the danger81 they instituted that one has to inform his relatives and neighbors82; this is sufficient. 79
Tosephta 2:17; a d i f f e r e n t
by Halakhah 8.
version in the Babli 28b.
81
80
Hadrian's persecutions when all
In the Tosephta, 30 days. In the
synagogues were closed and religious
Babli, "one has to give notice in the
assemblies were forbidden (S. Lieber-
synagogues and houses of study", no
man).
time limit given. In one Babli ms: "One
82
only
texts, "his relatives, neighbors, and
has to give notice in
the
synagogue." A similar notice is implied
In the Tosephta and some Babli
acquaintances."
. אמר את האבידה ולא אמר את סיפןניה )זרי זה לא יתן:( משנה חfoi. 8b) והרמאי אף על פי שאמר סימניה היי זה לא יתן לו שנאמר עד ךרוש אחיך . עד שתךרוש את אחיד אם רמאי הוא אם אינו רמאי.אותו Mishnah 8: If one described the lost object but not its identifying marks, he83 should not deliver. To the swindler one should not deliver even if he describes its identifying marks, since it is said: "Until investigating your brother about it,84" until you investigate your brother whether he be a swindler or no swindler. 83
The finder may deliver only
a f t e r satisfying himself that the
8)
claimant is the legal owner. 84
Dent. 22:2; Sifry Deut. 223.
עבד גרמיה. אי זהי רמאי. אמר את האביךה כולי: ה ל כ ה חc
line 67)
היך הוא עביד רבה וטבה סמי ליה. ועבד חדא רבה ןטבה.מחזר מציאן
3
NEZIOIN BAVA MESI'A CHAPTER T
ןאית.ביו־ייתא מחזר מציאן ומפקידין גביה והוא נסיב כולה ואזיל ליה אזיל לכנישתא ושמע סימניו ואזל לכנישתא חררי ואמר סימנא ונסב.דמרין .ליה Halakhah 8: "If one described the lost object," etc. What is a swindler? He shows himself as one who returns finds and uses this for a big coup. How does he make a big coup? He shows himself to people as one who returns finds so they will give him valuables in trust. He takes all of them and disappears. But some say, he goes to one synagogue and hears about distinguishing marks; then he goes to another synagogue, describes the indentifying marks and takes [the finds] away.
ח־בר שאינו עושה. כל־דבר שעושה ואוכל ?עשה ויאכל:( משגה טfoi. 8b) . מה יהא בדמים. ךאה סיאך תשיבנו לו.ו א י? ל ?מכר שנאמר והשבותו לו דבי עקיבה.דבי טו־פון אומר ?שתמש בסן לפיכך אם אבדו חייב באחריותן .אומר לא ?שינמש בסן לפיכך אם אבדו אינו חייב באחריותן Mishnah 9: Anything which works and eats85 shall work and eat86. What does not work but eats87 should be sold because it is said84, "and return it to him," plan to return it to him88. What happens with the money? Rebbi Tarphon says, he may use it; therefore if it is lost he is liable for its alienation. Rebbi Aqiba says, he may not use it; therefore if it is lost he is not liable for its alienation. 85
E. g., cattle or donkeys.
88
86
While the finder waits for the
a way that it can be returned without
The find has to be kept in such
owner to claim his animal.
presenting to its owner a bill for
87
expenses during the waiting period.
Any other kind of animal.
37
HALAK.HAH
שלא יאכל ע*ל. תני. כל־ךבר שעושה ואוכל כולי:הלבה ט
(8c line 67)
עובךא הוה ?חד בר נש דאשכח.לעגלים סייח לסייחין ותמגול לתךנוגלין . רב יהוךה ?שם רב.המשה עגליו רוזוה מז?ין ומוכלינון עד דקמון על חד מעשה. רבי בא ורב יהודה בשם רב.מלכה ?רבי טרפון בךבר שיש בו סימן תלמיד חכם. רב יהודה אמר.ה?ה והררי ר?י כר?י טרפע בךבר שיש בו סימן הכל מידיו שאם ל׳?ה ?ריר פזעות לא. אמר ר? הונא.אין צריך ליתן סימן ·יגע מיו
Halakhah 9: "Anything which works and eats," etc. It was stated: There should not be given food in the value of a calf to calves, a foal to foals, or a chicken to chickens89. It happened that a man found five calves; he was selling and feeding until only one was left. Rav Jehudah in the name of Rav: Practice follows Rebbi Tarphon90 about objects with distinguishing marks91. Rebbi Abba and Rav Jehudah in the name of Rav: It happened that Rebbi instructed following Rebbi Tarphon in a case about objects with distinguishing marks. Rav Jehudah said, a scholar does not have to indicate a distinguishing mark. Rav Huna said, everybody92 agrees that if it was a bundle of coins he may not touch them93. 89
The Yerushalmi sets no time
supervision of the court, in order to
limit on how long the finder has to
escape financial responsibilities.)
care for animals he found. Tosefta
90
(2:20) and Babli (28b) give different
in the name of Samuel.
limits. The statement here in contrast
91
notes that by the time the bill for the
marks immediately become the finder's
food of an animal in a herd approaches
property.
the cost of one animal, the finder
92
Even R. Aqiba.
should sell the herd (under
93
Babli 29b.
the
In the Babli, 29b, Rav Jehudah Objects without distinguishing
3
NEZIOIN BAVA MESI'A CHAPTER T
אילו לא.אכזר, . שבק סנדלוי ןאזלין.( יהודה בריבי עאל לכנישתא8d line 3) מן. רבי יוסי סוה יתיב ומתני ועל מיתא.אזלית ל?נישתא לא אןלון סנדליי . ומן דיתיב ליה לא אמר ליה ?לום.דקם ל א אמר ליה כלום The great Jehudah went to the synagogue. He took off his sandals and they disappeared. He said, if I had not gone to the synagogue, my sandals would not have disappeard94. Rebbi Yose was sitting and teaching when a dead body was brought in. He did not say anything either to those who got up or to those who remained sitting95. 94
He followed the oriental usage
a synagogue or among scholars.
not to enter a synagogue with his shoes
95
on his feet.
The story belongs to
Berakhot 3:1; Nazir 7:1 Note 34. It has
Halakhah 8; it shows that swindlers (or
no relevance for the topics discussed
in this case, thieves) are found even in
here.
A reformulation of a text in
פ>צא קזפרים קורא בסן אחת לשלישים יום ואם אינו יודע:( משנה יfoi. 8b) מצא כסות. אבל לא ?למוד בהן בקנחילה ולא יקרא אחר עמו.לקרות גוללן כלי כקף וכלי.מנערה אחת לשלישים יום ושו?\חה לצרכה אבל לא לכבודו כלי זסב וכלי ןכו?ית לא יגע.נחושת משתמש בסן לצרכן אבל לא לשחקן מצא שק או קופס ןכל־דבר שאין דרכו ליטול מרי זח.בסו עד שיבוא אליסו .לא ?טול Mishnah 10: One who found book-scrolls reads in them once every thirty days; if he is illiterate, he rolls them up96. But he should not study a new subject in them, nor should a second person read with him97. One who found a garment shakes it out every thirty days; he spreads it out for its conservation, but not to show off98. Silver and brass vessels he uses for their preservation, but not to rub off99. Gold and glass vessels he
3
HALAKHAH 1
should not touch until the prophet Elijah comes100. If one found a sack or a chest or anything which he does not take up, he need not take it101. 96
The rules of the Mishnah are
99
These vessels get tarnished if
based on the finder's biblical obligation
they are not used. But they cannot be
to keep the find in as good condition as
used in a way which would require
possible (cf. Note 88).
heavy rubbing for cleansing since this
Leather or
parchment scrolls deteriorate if they
would diminish their weight.
are not rolled up for a long time.
100
Cf. Note 49.
97
101
If his social standing would be
Intensive use is apt to damage
the scroll.
impaired if he was seen carrying
98
Displaying a garment which is
something that in normal circumstances
too expensive for his means in order to
is carried only by servants, he may
enhance one's credit standing is
disregard the biblical commandment to
illegitimate use of another person's
take up the find.
property.
מצא ספרים קורא בהן אחת לל. תני. מצא ספרים כולי:( הלבה י8d line 6) ולא יקרא פרשה. לא יקךא פרשה וישנה. אם אינו יודע לקרות גוללן.יום במה. ולא יקרו בו ג בכרך אחד. ולא י?תח בה יותר מג דפין.ויתרגם כלי ?סף משתמש. אבל ?ישינים שנים עשר חידש. בחדשים.ך?רים אמורים ?לי ?חושת משתמש בהן בחמין.?הן ?צונין אבל לא ?חמין מפני שמשחירן מגריפות וקו־דומות משתמש בהן ?רך.א?ל לא על ?די האוד מפני שמפחיתן .אבל לא ?קשה מגריפה מקבל בה את הטיט ומדיחה ומניחה ?מקומה כשם שאוןנ אומר ?מוצא כך.קורדום מ?קע בו עצים אבל לא צינים ועצי ז?ת ואם.אתה אומר ?מפקיד המפקיד כסות אצל ס?ייו מנערה אחת לל יום .היתה מרובה גובה שכרו ממנה T · ; ·
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102
Halakhah 10: "One who found book-scrolls," etc. It was stated : "One who found book-scrolls reads in them once every thirty days; if he is illiterate he rolls them up. He should not read a paragraph and repeat it, nor should he read a paragraph and translate it103, nor should he open
30
NEZIOIN BAVA MESI'A CHAPTER T
more than three pages104, nor should three persons read from the same tome. When has this been said? For new ones105. But for old ones twelve months. Silver vessels he may use cold but not hot because it blackens them106. Brass vessels he may use hot but not on the fire because it diminishes them. Rakes and axes he may use on soft material but not on hard. With a rake he may receive mortar, wash it, and put it back in its place. With an ax he may split wood107, but not stone-palm or olive wood. What has been said about a find is valid equally for deposits. If one deposits a garment with another person, he has to shake it out once every thirty days. If it is much work, he can collect his expenses108 from it. 102
Tosephta 2:21-22; in the Babli
vertently.
29b-30a a series of baraitof, partial
105
parallel in Sifry Deut. 224.
stiff and there is a danger lest it break
103
if not moved from time to time.
If it is a Torah scroll, it may not
Whose leather or parchment is
be used to prepare either for the
106
They become tarnished.
reading or the Aramaic translation in
107
Soft wood, not hardwood.
the synagogue.
108
Such as hiring help to take care
104
of the garment.
To avoid tearing the scroll inad-
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32
HALAKHAH 1
Mishnah 11: What is a lost animal109? If he found a donkey or a cow grazing on the road110, this is no lost animal. A donkey whose gear is upside-down or a cow running in a vineyard are lost animals. If he returned it but it ran away, returned it but it ran away even four or five times, he is obligated to return it since it is said111: "Return it returning." If he was losing time worth a tetradrachma112, he cannot say, give me a tetradrachma but [the owner] may pay him at the rate of an unemployed worker. If there is a court113, he can stipulate with him114 before the court. If there is no court, before whom could he stipulate? His own comes first115. היחנה ביו. ברשות הרבים חייב בה. מצאה ברפת אינו חייב בה:משנה >ב י
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אם אמר לו אביו היטמא אי שאמר לו אל תחזיר לא.הקברות אל יטמא לו אמר3 פירק וטען פירק וטען אפילו אךבןגה וחמשה ?עמים חייב ש.לשמע לו הלך וישב לו ואמר הואיל ועליך מצוה אם רציתה לפרוק ?רוק.עזוב תעזוב מצוה מן התורה ל?רוק אבל לא. היה חולה או זקן חייב.פטור שנאמר עמו גליו/ רבי יוסי הגלילי אומר אם היה.לטעון רבי שמעון אומר אף לטעון .יותר ממשואו אינו זקוק לו שנאמר תחת משאו משאוי שהוא יכול לעמוד בו Mishnah 12: 116If one found it in the cow-shed, he has no obligation; in the public domain he is obligated. But if it was between graves, he117 may not defile himself. If his father told him to defile himself, or told him not to return it, he should not listen to him118. 119If he unloaded and loaded, unloaded and loaded even four or five times, he is obligated since it is said: "restoring restore"120. If he121 sat down and said, since it is your122 religious obligation, if you want to unload, unload, he122 is free since it is said: "with him". It is a religious obligation to unload, but not to load; Rebbi Simeon says, also to load123. Rebbi Yose the Galilean said, if the load was more than the ordinary, he need not do anything since it is said: "under its load," a load which it can carry124.
3 109
NEZIOIN BAVA MESI'A CHAPTER T The Mishnah refers to Deut. 22:1
nah 11. On the owner's property, no
and Ex. 23:4 which state the duty to
animal is staying.
return straying animals to their owners.
117
110
Cohen.
Even if no person was near
watching the animal. 111
Deut. 22:1.
118 The i n f i n i t i v e
If the possible helper was a
Since both son and father are
required to follow God's command-
construction is regularly interpreted as
ments, if the father commands not to
implying repetition; cf. Sifry Deut. 222.
obey God, he must be disobeyed
112
(Mekhilta dR. Ismael, Neziqin Chapter
If the person finding the animal
is highly paid and his time is worth
20; ed. Horovitz-Rabin p. 325.)
much more than that of an agricultural
119
hired hand, the question arises whether
pretation of Ex. 23:5.
he can be forced to miss his lucrative
120
trade in order to return a stray animal.
ation, the root here is עזבII. Ibn Ezra
113
According to Rashi, this may be
in both his commentaries ad loc. calls
an ad hoc court composed of three of
this "far fetched". Onqelos, Pseudo-
the finder's acquaintances who can
Jonathan, and Saadia translate as if it
empower him to charge full compen-
were written twice, first עזבI "aban-
sation for his time. Since the Yeru-
don", then עזבII "put in good order."
shalmi does not discuss the Mishnah, its
This may be a pun intended in the
position cannot be ascertained.
biblical text.
114
121
This word is also in Alfasi's text
Here begins the rabbinic inter-
Ex. 23:5; in rabbinic interpret-
The owner of a animal which
but only in one ms. of the Babli. R.
stumbled.
Yosef Habiba (Nimmuqe Yosef) in his
122
commentary to Alfasi points out that
Mekhilta dR. Simeon ben lohai, p. 215.
The person who comes to help.
the word makes no sense since the
123
finder's obligation already has termin-
22:4: "uplifting you shall uplift with
ated if the animal's owner is around.
him." Mekhilta dR. Ismael, Neziqin 20
115
(p. 326); Sifry Deut. 225.
There is no obligation to incur
Implied by the parallel Deut.
monetary loss in following Deut. 22:1.
124
116
(p. 325).
This is a continuation of Mish-
.מצא בך?ת אין חייב בה
Mekhilta dR. Ismael, Neziqin 20
. אי זו היא אביךה כולי:( הלבה יא8d line 18)
או. היטמא. אמר לו אביו. בין הקברות אל יטמא.בךשות הרבים חייב
32
HALAKHAH 1
מצות עשה. ?כל אתר את מר. אל תחזיר אל ?שמע לו.שאמר לו אביו קוךמת למ^ות לא7 אין מ?ות עשי. וכא את מר.קידמת למצות לא תעשה . שני?א היא שהיא ואביו חייבין בכבוד המקום.תעשה Halakhah 11: "What is a lost animal," etc. "If one found it in the cowshed, he has no obligation; in the public domain he is obligated. Between graves, he may not defile himself. If his father told him to defile himself, or told him not to return it, he should not listen to him." Everywhere you say that a positive commandment has precedence over a prohibition, but here, you say that a positive commandment does not have precedence over a prohibition125? There is a difference since both he and his father are required to honor the Omnipresent118126׳ 125
The positive commandment is to
Therefore, why should the father's
honor father and mother, to fear
command not be obeyed in preference
mother and father. The obligation to
to obeying biblical prohibitions.
help with a fallen animal is formulated
126
as a prohibition: one is forbidden to be
plained as direct obligation formulated
oblivious of the animal's pain; the
in Lev. 19:3.
In the Babli, 32a, this is ex-
Cohen is forbidden to enter a cemetary.
פורק עמו אפילו מאה ?עמים. ןרוזר תני. רובץ ןלא ך?צן.( תני8d nne 23) פורק. והן ךתימר. ?ההוא ךמפיל גו־מיה. רובץ ולא ך?צן. הן דינימר.ביום . ?ההוא ךאניס.עמו אפילו מאה ?עמים It was stated: "Lying down" but not one which habitually lies down127. But then it was stated: "He unloads with him even a hundred times127* in a day." When you said, "lying down" rather than one which habitually lies down, about one which lies down by himself. When you said, "he unloads with him even a hundred times," in an accident.
3
NEZIOIN BAVA MESI'A CHAPTER T
127
Mekhilta dR. Ismael, Neziqin 20
(p. 325); Babli 33a.
22:4 is the obligation to help where it is needed.
The problem with this
It has been noted by modern Bible
interpretation is that it does not fit the
commentators that ( רבץAccadic rabasu,
general context of the Chapter in Ex.
Arabic
describes an animal resting
Therefore, the rabbinic interpretation
comfortably on its knees and that,
is preferable which essentially treats
therefore, Ex. 23:5 is an exhortation
all words in Ex. 23:5 as ambiguous.
not to be a busybody offering help
127*
Tosephta 2:24.
when it is not needed, whereas Deut.
אי כי. פי תראה. וגלמוד לומר. יכול ?גיעה ממש.( כי תפגע8d line 26) שיערו. הא כיצד. כי תפגע. תלמוד לומר.תךאה יכול אפילו רחוק מאה מיל הקם. עזוב תעזוב זו פריקה.חכמים אחד משמגה ימסצה במיל· וזהו ריס ?שם שפוךקו מן התורה כך. רבי שמעון בן לקיש אומר.תקים זו טעינה סמור ישראל ומשאוי שלגוי ד?רי הכל פורק וטיעו סמור.טוענו מן התורה ?לברי רבי.גוי ומשאוי של ישראל· ?דברי סכמים לא פורק ולא טוען .שמעון פורק ולא טוען 128
"If you hit upon.129" I could think, really if you hit upon him; the
verse says, "if you see.130" Concerning "if you see," I could think even at a distance of a hundred131 mill The verse says, "if you hit upon." How is this? The Sages estimated one in ll!2 of a mil, i. e., a stadion131. 128
Putting in order you shall put in order,129" this is unloading.
"Uplifting you shall uplift,130" this is loading. Rebbi Simeon ben Iohai says, just as his unloading is [an obligation] from the Torah, so his loading is from the Torah133.
134
If the donkey was a Jew's but the load a Gentile's,
everybody says that he unloads and loads. If the donkey was a Gentile's but the load a Jew's, according to the Sages one neither unloads nor loads. According to Rebbi Simeon one unloads but does not load.
32
HALAKHAH 13 128
Babli 32a; Mekhilta dR. Ismael
as 100 mil.
Neziqin 20 p. 323, dR. Simeon bar Iohai
132
p. 215, Sifry
148 m or 266 2 / 3 cubits.
Deut. 222,
Midrash
An itinerant stadion of about
Tannaim (Midrash Haggadol) 22:4.
133
129
Ex. 23:5.
ask to be paid for helping in loading;
130
Deut. 22:4.
cf. Note 134.
131
E has " מלוא מילa full mil", which
134
for practical purposes is as impossible
128.
Whereas for the Sages he may
Babli 32b; other sources cf. Note
אבידתו ואבידת רבו. אביןתו ואבידת אביו שלו קוךמת:( משגה יגfoi. 8b) אבידת אביו ואבידת רבו של רבו קוךמת לשל אביו שאביו.שלו קוךמת ןאם. ורבו שלימדו ח?מה מביאו לחיי העולם הבא.מביאו לחיי העולם הזה היה אביו ורבו נושאיו משאוי.אביו שקול כנ*ד רבו אבידת אביו קוךמת היה אביו ורבו ?בית השבי.מניח את של רבו ואחר כך מניח את של אביו אבל אם היה אביו תלמיד חכם פודה.פודה את רבו ואחר כך פודה את אביו T
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.את אביו ואחר כך פוךה את רבו 135
Mishnah 13: Between his lost property and his father's lost
property, his own has precedence. Between his lost property and his teacher's lost property, his own has precedence. Between his father's lost property and his teacher's lost property, his teacher's lost property has precedence, for his father brought him to the life of this world, but his teacher who taught him wisdom brought him to the life of the future world. But if his father was his teacher's equal, his father's lost property has precedence. If his father and his teacher were carrying loads, he unloads his teacher's and after that his father's. If his father and his teacher were jailed, he redeems his teacher and after that redeems his father; but if his father was learned he redeems his father and after that redeems his teacher.
3
NEZIOIN BAVA MESI'A CHAPTER T 48b (ef. also end of Mishnah Keritut 6:9, Tosephta Horaiot
and Halakhah are
Mishnah
.(2:5,6 treated more thoroughly in Horaiot 3:7,
(8dוזלכה מ :אביךתו ואבידת אביו כילי· תני· אי זהו רבי שליפודו
)line 34
חקנמה .כל־שפתח לו תחילה .דברי רבי מאיר .דבי יוז־ן אומר .כל־שרוב תלמודו ממנו .דבי יוסי אומר .כל־שרזאיר עיניו במשנתו. .רב כךבי מאיר. ודבי יוחנן ?דבי יודה שמואל כדבי יוסי. רב ?דבי מאיר .חד בר נש פתח פומיה ך_רב .ישמע דלמד ובזע עלוי. רבי יוחנן ?רבי יודה .רבי יוחנן קזוה סליק מטיבריה לציפורי .חמא חד בר נש נחת מן תמו־ אמר ליה .מה קלא במדינתא .אמר ליה .חד רבן דמך וכל־עמא ?;ריין מיטפלא ביה? .דע רבי יוחנן ךהוא רבי חנינה שלח ואייתי מאנין טבין ךשובתא ובזעון .ולא כן תני .כל־קרע שאינו של בהלה אינו קרע .רבי יוחנן ?עא מיעבד ךר?ה ומוקריתיה .ולא ידעין אין משום דןזוה _רביה איו משום שמועות הרעות .מילתיה דרבי חייה בר ווא בציפורי· סמא כולי עלמא פתי .אמר ליה .למה כולי ^למא פתי· אמריו ליה .רבי יוחנן יתיב ךריש ?בי מךרשא ךרבי בנייה ועל עמא §ריי מישמעיניה .אמר .בריך רחמנא דחמי לי פורין עד דאנא בחיים .ו?אגךתא פשטית ליה חוץ ממשלי וקהלת .הדאאמרה .כל־תלמיד ותלמיד. T T
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פותח כיון ושמע דךמך ובזע עלוי. Halakhah 13: "Between his lost property and his father's lost property," etc. It was stated136: "Who is his teacher who taught him wisdom? The one who taught him first137, the words of Rebbi Meir. Rebbi Jehudah says, the one from whom he received most of his "instruction. Rebbi Yose said, anyone who explained a Mishnah to him. Rav followed Rebbi Meir, Rebbi Johanan Rebbi Jehudah, and Samuel Rebbi Yose.
327
HALAK.HAH 13
Rav followed Rebbi Meir. A person was Rav's first teacher. He heard that he had died and tore his garment for him. Rebbi Johanan followed Rebbi Jehudah. Rebbi Johanan was climbing from Tiberias to Sepphoris when he saw a man descending from there. He asked him, what is new in the big city? He told him, one of the great rabbis died and everbody was running to occupy themselves with him138. Rebbi Johanan understood that it was Rebbi Hanina. He sent and brought his good Sabbath clothes and tore them139. But did we not state: Any tear which is not in panic is not a tear140? Rebbi Johanan wanted to do more and show his appreciation. But we do not know whether it was because he was his teacher or because of bad news. There is the case of Rebbi Hiyya bar Abba in Sepphoris141. He saw that everybody was running. He asked, why is everybody running? They told him, Rebbi Johanan is preaching in Rebbi Banaia's study house and everybody is running to hear him. He said, praised be the Merciful Who showed me people running while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes142. This means every single student143. Samuel followed Rebbi Yose. A person explained to Samuel: "Two keys, for one he has to go down to his arm-pit and one opens straight;144" that he lowered his hand under his arm-pit until he could insert the key straight. He heard that this one had died and tore his garment for him145. 136
A different version in the Babli
138
For the burial.
33a, Tosephta 2:30, Horaiot 2:5. {The
139
In the Babli, Mo'ed Qatan 25a,
latter text is not in the Yerushalmi
"13 silk stolas."
appended to the editio princeps of the
140
Babli.)
destroy usable things, tearing one's
137
The elementary school teacher
who taught him reading and writing.
Since really it is forbidden to
clothes in mourning is acceptable only as an expression of acute pain. How
3
NEZIOIN BAVA MESI'A CHAPTER T
could R. Johanan make an elaborate
of the Temple hall could be opened
ceremony out of it? In the Babli, Mo'ed
only from the inside. When the door
Qatan 25a, the statement is amoraic,
was locked, a Cohen entered from a
attributed to Samuel.
small side door which led to a guard
141
This sentence seems to be
room. The lock of this side door was
incomplete. In the Horaiot text: "R.
hidden; the Cohen had to take the key,
Hananiah (read: R. Hanina) was leaning
reach with his entire arm, up to his
on R. Hiyya bar Abba in Sepphoris."
arm-pit, behind the partition wall and
142
This proves that R. Hanina was
then insert the key. The second door,
a teacher of R. Johanan, even though in
from the guard room into the Temple
legal matters R. Johanan was the
hall, could then be opened by a regular
student of R. Hoshaia.
key inserted straight into the keyhole.
143
145
Even if he is a student only in
homiletics. 144
Mishnah Tamid 3:6. The doors
In Horaiot:
He removed his
phylacteries as s sign of mourning.
המפקיד פרק שלישי
ל סבירו ?הנגה או כלים ונ^בו או שאבדו3 המפקיד א:( משנה אfoi. 8d) נמצא הגנב. ה לישנע שהרי אמרו שומר חנם נשבע ויוצא$שילם ולא ד למי משלם.י^לר משלם תשלימי ארבעה יסמשה
משלם תשלימי ??ל .למי שהפילןדון אצלו
Mishnah 1: If one deposited an animal or vessels with another1 and they were stolen or lost: If the other paid and did not want to swear2 although they said that the unpaid trustee swears and is absolved3, in case the thief was found, he pays double restitution4; if he slaughtered or sold it, he pays quadruple or quintuple restitution5. To whom does he pay? To the person with whom it was deposited6. נשבע ולא רצה לשלם נמצא הגנב משלם תשלומי כפל טבח ומכר:משנה ב ד ־
- ד
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. למי משלם לבעל הפיעןדון.משלם תשלומי ארבעה וחמשה Mishnah 2: If the other had sworn and did not pay, in case the thief was found, he pays double restitution; if he slaughtered or sold it, he pays quadruple or quintuple restitution. To whom does he pay? To the owner of the deposit. 1
Without paying for the service.
deposited is not in his possession and
The paid trustee has to pay except for
(2) that he was not negligent.
an act of God or armed robbery.
4
Ex. 22:6.
5
Ex. 21:37.
because of religious scruples.
6
Who had acquired the right to
3
the deposited object by paying for it.
2
Since he avoids all
oaths
Mishnah 7:8, based on Ex. 22:6-
8. He has to swear (1) that the object
330
NEZIOIN BAVA MESI'A CHAPTER THREE
אם הפ>צא. מנן תיתי ליה. סמ?קיד אצל סבירו כולי:הלכה א
(9a line 35)
ומה. ןכי אין אנו יוךעין שאם ימצא הגנב ישלם שנים.תמצא בידו הגניבה [ ] רבי. אם אינו עניין לו תניהו ע?יין לשלפניו.תלמוד לומר שנים ישלם נשבע. אמור ךבךנרה. אמר ליה. אמר קומיה הךא.גאל לפיןקא ךרבי יודן/ טבח ובןכר משלם תשלומי.ולא רצה לשלם נמצא הגנב משלם תשלומי כפל . וישלם למי שהפיקדון אצלו. לבעל הפיקדון. למי משלם.ארבעה !המשה חיים שנים ישלם· למקום שהקןךן מהלך שם הכפל.רבי נסה ?שם רבי יונה לא. רבי נסה מוסיף בשם רבי יוסי בן חנינה. רבי יוחנן ורבי לעזר.מהלך .סוף דבר שילם אלא מיכון שקיבל עליו לשלם כמי ששילם Halakhah 1: "If one deposited an animal or vessels with another," etc. From where does he bring this7? "If the stolen object be found in his hand8." Do we not know that if the thief is found that he has to pay double9? Why does the verse say, "double he shall pay"? If the verse is not needed for the case10, use it for the following subject11. Rebbi [
]12
went to the "term"12* of Rebbi Yudan and asked this question before him. He answered, refer to what is stated afterwards: "If the other had sworn and did not pay, in case the thief was found, he pays double restitution; if he had slaughtered or sold it, he pays quadruple or quintuple restitution. To whom does he pay? To the owner of the deposit." Should he not pay to the person with whom it was deposited13? Rebbi Nasa in the name of Rebbi Jonah: "Alive, double he shall pay14." To the place where the capital goes, there the double fine goes15. Rebbi Johanan and Rebbi Eleazar; Rebbi Nasa adds in the name of Rebbi Yose ben Hanina: Not only when he paid, but even when he stated his willingness to pay it is as if he had paid16. 7
That the fine has to be paid to
the trustee if the latter had refused to
swear. 8
Ex. 22:3: "If the stolen object be
3
HALAKHAH 1 found in his hand . . . double he shall
13
pay."
thief has to pay to the person from
9
Since one has to assume that the
Since this is explicit in Ex. 22:6
whom he stole. Then the trustee would
(for money or vessels), why does it
have to pay the restitution to the
have to be stated in v. 3 for livestock?
object's owner but could retain the fine
10
for himself.
If the objects were stolen from
their owner; Ex. 21:37-22:3. 11
If they were stolen from the
14
Ex. 22:3.
15
Since it says "double", not "he
unpaid trustee, Ex. 22:6-8.
has to pay the value of the theft and
12
The name of an Amora is
then a fine in an equal amount", it
missing here. The discussion cannot be
follows that double restitution is one
between Rebbi and the Tanna R.
payment to one recipient.
Jehudah (bar Ilai) since Rebbi was a
16
student of R. Jehudah's son and never
necessity the transaction between
used Aramaic in learned discussions. E
owner and trustee happened before the
reads "Rav Nahman".
S. Lieberman
thief was apprehended, when neither
suggests that he might be R. Nahman
one of the two were in possession, the
from Jaffa [Gen. r. 53(4)], one of the
right to ownership is transferred by
rabbis of Caesarea.
agreement, rather than by actual
12*
payment.
The "term" is the twice-yearly
Babli 34a,37a.
Since
by
period of public lectures.
. נשבע אני. אמר. חוששין שמא שלח בו יד.( אמי· משלם אני9a nne 44) אמר. חוששין. משלם אני.ןךאה אותן שמגלגלין עליו שבועות אחרות ואמר שאם.שבועה להחמיר עליו אלא להקל לא חייבה אותו התורה.רבי יוסי *r '·· ד
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היו לו עדים שנגנבה באונס הדא.רצה לשלם ישלם ואם רצה לישבע ישבע T
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היו לו עדים.גשה ?לום/ היא דמר דבי לעזר המוכר קנסיו לאחר ליא . ואחר כך נמצאת הגניבה למי משלם.שנגנבה בפשיעה הרי הוא בכלל לשלם .לראשון או לשיני אי לשניהן If he said, I am paying, one may suspect that possibly he took it for himself17. If he said, I am swearing, but then he saw that other oaths were added18 and he said, I am paying, one is suspicious19. Rebbi Yose said, the
33
NEZIOIN BAVA MESI'A CHAPTER THREE
Torah did not impose an oath on him to restrict him but to ease for him; for if he wants to pay, he shall pay, and if he wants to swear, he shall swear20. If he had witnesses that it was forcibly stolen21, to that case refers what Rebbi Eleazar said: If somebody sells his claims of fines to someone else, he did not do anything22. If he had witnesses that it was stolen because of negligence, he comes under the category of "he shall pay"23. If afterwards the stolen object was found, to whom does [the thief] pay? To the first, or to the second, or to both of them? 17
One forces him to swear a
21
Then he does not pay without
rabbinic oath that the article is not in
swearing an oath.
his possession.
22
18
he is not required to swear in order to
Since once a person is required
If the trustee pays even though
to swear by biblical standards, the
be freed from payment, he did not
opposing party can make him swear on
acquire the right to claim double
any other claims even if those claims
restitution from the thief. If the thief
alone would not be sufficient to force
is caught, he has to pay double to the
an oath: Sot ah 2:6, Notes 166-169.
owner of the object who then will
19
return to the trustee what the latter
The oath required from every
non-payor.
For rabbinic oaths one
had paid and retain the amount of the
cannot force additions; cf. Rosh Sebuot
fine for himself.
7, end of Section 18 (Alfasi Sebuot 7, #
23
1186.)
trustee for damages caused by his
20
Ex. 22:8 explicitly obligates the
Ex. 22:7-8. R. Yose denies the
negligence. In this case, the Mishnah
possibility of the imposition of a
does not apply and there is no state-
rabbinic oath if there is no case for a
ment that the claims were transmitted
biblical oath.
to the trustee.
השוכר פרה מחבירו והשאילה לאחר ומתה ?דרכה ישבע:^( משגה ג1.8d) אמר דבי יוסי כיצד הלה עושה.השוכר שמתה ?דרכה והשואל ישלם לשוכר
3
HALAKHAH 3
. אלא תחזור הפרה לבעלים.סחורה בפרתו שלחבירו ד
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24
Mishnah 3: If somebody lease a cow from another person and then lends25 it out to a third person. If it died a natural death, the lessee shall swear that it died a natural death and the borrower has to pay the lessee. Rebbi Yose said, how can this one treat another person's cow as his merchandise26? But [the value of] the cow shall be returned to its owner. 24
Mishnah 7:8 states that the
that happens to the object he rented
lessee pays for what is lost or stolen
(Mishnah 7:8).
but not for what is robbed, or by
26
Why should the lessee get the
natural causes is broken or dies.
value of the cow and its owner get
25
nothing?
The borrower pays for anything
ולא. ויש לו ךשות להואיל. השוכר פרה מחבירו כולי:( הלבה ג9a line 51) אין השואל רשאי להשאיל ולא השוכר רשאי להשכיר ולא.כן תני רבי חייה השואל רשאי להשכיר ולא השוכר רשאי להשאיל אלא אם פן נטל ךשות מן והוא שנתן. וכא. רבי לא ?שם רבי ינאי· והוא שנתן לו להשכיר.המגלים שאלוה בעלים משופר. רבי אבהו שאל.לה רשות לעשות בה אפיטרופא •
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ואין כיני.ומתה ?דרכה ישבע השוכר שמתה ?דרכה והשואל משלם לשוכר היאך. אמר ר?י יוסי. א?לו שלהן א?לו.אפילו אכלוה אמר ר?י א?ינא . אלא תחזור פרה ל?עלים.הלה עושה סחורה בפרתו שלזה ·
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Halakhah 3: "If somebody lease a cow from another person," etc. 27
But does he have permission to lend it? Did not Rebbi Hiyya state:
"The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, unless he received permission from the owners." Rebbi La said in the name of Rebbi Yannai: Only if he gave permission to lease. And here, only if he gave permission to let him be a steward28. Rebbi Abbahu asked: If the owners borrowed it and it died of natural causes, should the lessee swear that it died a natural death and the
־
33
NEZIOIN BAVA MESI'A CHAPTER THREE
borrower pay the renter29? Rebbi Abinna said, if they ate it, they ate their own property. "Rebbi Yose said, how can this one treat another person's cow as his merchandise? But [the value of] the cow shall be returned to its owner30." 27
This paragraph is a fragment
of his properties may delegate her
from a lengthy discussion in Ketubot
duties to her sons.
9:5, Notes 128-145; Qiddusin 1:4, Note
29
451.
the rule of the anonymous majority
28
This sentence does not belong
If the owner is the borrower,
leads to a paradoxical result.
here; it refers to the question in
30
Ketubot whether a wife who has been
follow R. Yose.
Therefore, p r a c t i c e has to
entrusted by her husband with the care
אמר לשנים גזלתי את אחד מכם מנה ןאיני יודע אי זה:( משנה יfoi. 8d) נותן. או אביו של אחד מכם הפקיד *"דלי מנה ואיני יידע אי זה הוא.מ?ם לזה מנה ולזה מנה שהודה מפי עצמו. ן
·
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Mishnah 4: If one says to two people, I robbed a mina from one of you but I do not know who it was or, the father of one of you deposited a mina with me but I do not know who it is, has to pay a mina to each of
them since he himself confessed. זה אומד שלי.זה מנה וזה מאתים
שנים שה?קידי:משנה ה
מאתים וז ה אימי שלי מאתים נותן לזה מנה ולזה מנה והשאר יהא מונח עד .שיבוא אליהו T ·
··
T V
Mishnah 5: If two people deposited with a third party, one a mina and one 200 [zuz]. Each of them says, the 200 are mine. He shall give each of them a mina and the remainder shall be deposited until Elijah comes31.
3
HALAKHAH
משנה ו :וכן שני כלים אחד יפה מנה ואחד יפה אלף זוז $ה אומר יפה שלי וזה אומר י$ה שלי נותן את הקטן לאחד מסו ומתוך הגדול נותן דמי הקטן לשני והשאר יהא מונח עד שיבוא אליהו .אמר דבי יוסי אם פן מה הפסיד .הרמאי .אלא הכל יהא מונח עד שיבא אליהו T
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Mishnah 6: Similarly two vessels, one worth a mina, the other worth l'OOO zuz. Each of them says, the valuable one is mine. He shall give the small vessel to one of them, from the value of the large one he shall give the value of the small one to the other and the remainder shall be deposited until Elijah comes. Rebbi Yose said, if that be so, what did the trickster lose? But everything shall be deposited until Elijah comes32. Since Mishnaiot 5 and 6 are not
32
In the Babli and all independent
31
discussed in the Yerushalmi, it is
Mishnah mss., R. Yose's objection
impossible to know its position relative
(Mishnah 6) is also quoted here.
to all modifications made by the Babli in their interpretation.
The prophet Elijah, precursor of the Messiah, is supposed to know the answer to all unsolved questions.
) (9a line 60הלכה י :אמי לשנים גזלתי כולי .רבי אבהו ?שם דבי יוחנן .כאן בעוךרין כאן ?שיונקין .רבי יסא בשם רבי יוחנן .כאן ?שיש עדים יוךעין ןכאן ?שאין עדים יוךעין .רב ?רמיה ?שם רב .כאן ?נשבע כאן ?שלא נשבע. תמו אמריו ?שם רב .שם ?נשבע כאן ?שלא נש?ע• י?י ירמיה ?עי .אם ?שנשבע היה לו לשתוק ד?י ?רמיה סבר מימר .היה לו לשתוק ולא להודות. ר?י יסא סבר מימר .היה לו לשתוק ולא לישבע .ר?י יוחנן אמר .אם ?שנש?ע היה לו לעשות שלוח בית דין .ר?י יוחנן סבר מימר שלוח בית דין שעשה גוזל .תניי חוךן תני .שליח בית דיו שעשה נגזל] .וכן תני· ד?י שמעון ?ן לעזר אומר .שליח בית דיו שעשה הנגזל[ ולא שליח בית דיו שעשה גוזל. אמר ר?י אילא .אוף אנן תנינא ואמרינן היא ונזילה היא ?עילה היא מלוה. הכל מידיו ?פיקדון ךמקנניתא מי׳ךא אמר לשנים .גזלתי אחד מ?ם מנה ואיני יודע אי זה הוא.
33
NEZIOIN BAVA MESI'A CHAPTER THREE
Halakhah 4: "If one says to two people, I robbed," etc.
33
Rebbi
Abbahu in the name of Rebbi Johanan: Here if they complain, there if they are silent. Rebbi Yasa in the name of Rebbi Johanan: Here, if witnesses know; there, if no witnesses know. Rav Jeremiah in the name of Rav: Here if he swore; there if he did not swear. There, they say in the name of Rav: Here if he swore; there if he did not swear34. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yasa wanted to say, he should have kept silent and not have sworn. Rebbi Johanan said, if he swore, he should have appointed an officer of the court. Rebbi Johanan seems to say, an officer of the court determined that one was a robber, not a court which determined that one was robbed. Other Tannaim stated, a court which determined that one was robbed, [as it was stated, Rebbi Simeon ben Eleazar said, a court which determined that one was robbed,]35 not a court which determined that one was a robber. Rebbi Ila said, we also have stated that the rules are identical for robbery, intercourse36, and loan37. Everbody agrees about the deposit mentioned in the Mishnah, from the following: "If he said to two people, I robbed a mina from one of you but I do not know which one of you it was." 33
This Halakhah is a sketch, or a
amount of the robbery before them and
first draft, of the discussion in Yebamot
lets them fight about the distribution.
15:10, Notes 153-178.
The problem
R. Aqiba agrees that this is the legal
discussed is the discrepancy between
situation but holds that the robber is
Mishnah 4 and Mishnah Yebamot 15:10
not free in the eyes of Heaven unless
which states that if somebody repents
he pay the amount of the robbery to
after having robbed one of a group of
each of them. Mishnah 4 contains no
five people but does not know who it
hint of this controversy; we have to
was, and each of them claims to be the
assume that it represents the opinions
victim, R. Tarphon says that he puts the
of both R. Tarphon and R. Aqiba. The
37
HALAKHAH question is what is the d i f f e r e n c e
of two women. He does not remember
between the two situations?
who it was; they both claim to be his
The
discussion is explained there in detail.
wife. Following R. Aqiba, he has to
34
Cf. Yebamot 15:10, Note 157.
pay two ketubot.
35
Addition of E; justified by its
37
In the unlikely case that some-
parallel in Yebamot.
body took a loan from one of two
36
Cf. Yebamot 15:9, Note 152. A
people who both claim to be his
man became betrothed by intercourse
creditors and he does not remember
(violating a rabbinic prohibition) to one
whose debtor he is.
. המפקיד פירות א^ל סבירו אפילו סן אובדין ליא יגע בסן:( משנה זfoi. 8d) .רבן שמעון ןן גמליאל אומר מוכרן בפני בית דין מ?ני השב אבידס למגלין Mishnah 7: If somebody deposits produce with another person, even if it is becoming unusable38 he should not touch it39. Rabban Simeon ben Gamliel said, he shall sell it under the supervision of the court40 as returning lost property to its owner. 38
Either being spoiled, or being
own farm; for trade produce the
eaten by animals, or becoming ritually
anonymous Tanna will agree with
prohibited.
Rabban Simeon.
39
The Babli explains that this only
40
refers to produce of the depositor's
To insure himself against future
claims by the depositor.
אמר רבי אבסו אם. סמפקיד פירות אצל חבירו כולי:( הלבה ז9a line 71) רבי אבא בר יעקב. אף סיא ממציא לסן.אומר את אבח־ין סן אל יגע בסן . סלכה ?רבן שמעון בן גמליאל.בשם רבי יוחנן רבי אבהו ?שם רבי יוחנן .?הלא רבי יוחנן סקוקה אפקד גבי רבי חייה רובה חד דיסיקיה מלייא חמץ חד בר נש. יפןכר על פי בית דין בשעת הביעור. אמר.אתא שאל לרבי ימכר. אמר. אתא שאל לרב.אפקיד גבי רבי חייה בר אשי חד גרב דכותח .על פי בית דין בשעת הביעור ··
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33
NEZIOIN BAVA MESI'A CHAPTER THREE
Halakhah 7: If somebody deposits produce with another person," etc. Rebbi Abbahu said, if you would say that he should not touch them even if they are going to spoil, he will invent situations41. Rebbi Abba bar Jacob in the name of Rebbi Johanan, Rebbi Abbahu in the name of Rebbi Johanan: Practice follows Rabban Simeon ben Gamliel42. For example, Rebbi Johanan from Haqoq deposited with the Elder Rebbi Hiyya43 a saddle bag44 full of leavened material. He came to ask Rebbi, who said it should be sold under the surpervision of the court when it would have to be destroyed45. A person deposited with Rabbi Hiyya bar Ashi an amphora full of kutah46. He came to ask Rav, who said it should be sold under the surpervision of the court when otherwise it would have to be destroyed. 41
He explains R. Simeon ben
Gamliel's ruling.
bited for usufruct at noon of the 14th
If the trustee is
of Nisan. Such material held in deposit
prohibited from doing anything, he
should not be touched until 11 o'clock
might invent a story that the produce
on that day, for the owner might come
did spoil when in reality he took it.
and dispose of it himself. But at 11
But a sale under the supervision of the
o'clock it should be sold to a Gentile
court avoids this.
lest it become worthless.
42
46
Babli 38b, rejected there by the
A Babylonian kind of soft
Babylonian authorities.
cheese curdled by mold growing on old
43
bread.
In the Babli, Pesahim 13a, a
This cheese is considered
person deposited with R. Johanan from
leavened material. [(N. B.) Might the
Haqoq. Cf. Pesahim 1:6 (27c 1. 74).
acoustic similarity of the name of
44
Greek
StoaKKiov, cf.
Berakhot
cottage cheese (Ricotta), soft cheese
3:5, Note 239.
comparable to kutah., be more than a
45
coincidence? (E.G.)]
Leavened material in possession
of a Jew becomes permanently prohi-
3
HALAKHAH
.ירות אצל חבירו הרי זה יוציא לו ססרונות3 ן?קיד3 ה:( משנה חfoi. 8d) . לשעמ־יו ולדוחן תשעת קבין לכור.לחטין ולאורז תשעת חצאי קבין לכור אמר.לכוסמין ולזרע פשתן שליש סאין לכור הכל לפי המידה הכל לפי הזמן רבי יוחנן בן נירי וכי כזה איכפת להן לעכברין וןזלא אוננלות בין מהרבה ובין רבי יהודה אומר אם. אלא אינו מוציא לו אלא כור אחד בלבד.מקמעא היתה מדה מרובה אינו מוציא לו חסרונות מפני שהן מותירות. ׳
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47
Mishnah 8: If somebody deposits produce with another person , the latter returns it deducting losses48, for wheat and rice 9 / 2
qab
per
for barley and millet nine qab per kor50, for spelt and linseed three
kor49, se'ah
52
per kor51; everything proportional to quantity and time elapsed . Rebbi Johanan ben Nuri said, do the rats care, do they not eat from much as from little53? But he only deducts what corresponds to one kor54. Rebbi Jehudah says, if it was a large quantity, he does not deduct because of the surplus55. יוציא לו. רבי יהודה אומר חומש. יוציא לו שתות לילן:( משנה טfoi. 9a) אם היה שמן.שלישת לרגיו שמן למאה לוג ומחצה שפורים לוג ומחצה ?לע . אם היו קנקנים ישנות אינו מוציא לו בלע.מזוקק אינו מוציא לו שמרים רבי יהוךה אומר אף המוכר שמו מזוקק לסבירו כל־ימות השנה הרי זה מקבל עליו לוג ימסצה שמרים למאה. Mishnah 9: He deducts one sixth of wine; Rebbi Jehudah says a fifth. He deducts three log of oil per hundred, a log and a half lees56, a log and a half absorption57. If it was refined oil, he does not deduct lees; if the vessels were old, he does not deduct absorption. Rebbi Jehudah says, also if somebody sells refined oil during the entire year, [the buyer] accepts a log and a half lees per hundred58. 47
It is understood
that
the
quantity, not exactly the produce given
recipient stores the depositor's produce
to him. If it is understood that he has
with his own. He has to return a given
to keep the other farmer's produce
30
NEZIOIN BAVA MESI'A CHAPTER THREE
separate, he simply returns the original
amounts
produce in the original vessels without
upper limits of what may be deducted
calculation.
in one year.
48
55
Grain eaten by mice and other
In his place, quantities over 1
kor, 0.384 m3, are measured with an
pests. 49
stated in the Mishnah are
One kor is 30 se'ah; 1 se'ah is 24
ample supplement which should take
log. The loss ratio is 9/1440 = 1 /!g or
care of the losses.
.625%.
56
Fragments of olives swimming
50
1.25%.
in the oil, to be filtered out.
51
10%.
57
52
The ratios indicated are per
porous clay vessels in which the oil is
year. 53
Oil absorbed by the walls of the
stored. This is incorrect; they breed
58
If the oil is sold at the going
quickly if there is an abundance of
rate for unrefined oil, the seller may
food.
deliver refined oil, delivering only
54
He accepts proportionality in
98.5% of the quantity contracted for.
time but not in quantity. For him the
בשעת. אמר רבי אמי.ל חבירו כולי$ המפקיד פירות א:( הלבה ח9b line 2) אילין עכבריןא רשיעיה כד סמען פירי ס?יו קרילו. תמו אמריו.הגווץ שנו . אובדות הן מךנפזרות הן. אמר רבי יוחנן.לחביריהון ואכליו עמהון Halakhah 8: "If somebody deposits produce with another person," etc. Rebbi Immi said, they stated this at harvest time59. There, they say that these evil rats, if they see plenty of produce, call their friends and eat with them; Rebbi Johanan said, they waste, they squander60. 59
The percentages are computed
for a full year, from one harvest to the
60
All give reasons why practice
cannot follow R. Johanan ben Nuri.
next; Babli 40a.
. אמר רב אושעיה. רבי יהוז־ה אומי חומש.יוציא לו שתות ל??ן
(9b line 5)
אבל אם אמר לו כן. שמו מזוקק אני מעמיד לך כל־השנה.?שלא אמר לו
3
HALAKHAH 1
.סייג להעמיד לו שמו ?>זוקןק "He deducts one sixth of wine; Rebbi Jehudah says a fifth." Rav Oshaia said, if he did not tell him; "I am providing you with refined oil the entire year." But if he said so, he has to provide him with refined oil61. 61
If he simply sold "oil" at the
he advertised "refined oil", he has to
going rate, he can deliver a slightly
deliver the full measure of refined oil,
smaller quantity of refined oil. But if
irrespective of price.
ל חבירו ולא ילחדו לו המגלים ?>קום$ המפקיד חבית א:( משגה יfoi. 9a) אם.וטילטלה ונשברה אם מתוך ידו נשברה לצורכו חייב לצורכה פטור t
r :
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ייחדו לי המגלים מקום.משהניחה נש?ךה בין לצורכו בין לצוו־כה פטור .ןטילטלה ונשברה ביו מתוך ידו ביו משהניחה לצוי־כו חייב לצוךכה פטור Mishnah 10: If somebody deposits an amphora with another person without insisting on a separate place62, when it was moved and broke in his hand, if [the moving] was for his needs, he is liable; for its needs he is not liable. If it broke after it was put down, whether it was for his or its needs, he is not liable63. If its owner insisted on a separate place64 but it was moved and broke, whether in his hand or after it was put down, for his needs he is liable, for its needs he is not liable. 62
Then the trustee may move the
64
Then
the
trustee
is
not
amphora using regular care.
authorized to move the amphora except
63
in an emergency.
Unless the trustee was negligent
in moving.
. לא כן אמר רבי לעזר. המפקיד חבית אצל סבירו כולי:( הלבה י9b Une 8) אף על פי שלא ידעו המגלים. לגונב חבית ממךתף חבית.למה הדבר דומה . שנייה היא ש?ש רשות ]לשומר[ ׳!גליה. אמר.בגניבה צריכין לידע בחזרה
3
NEZIOIN BAVA MESI'A CHAPTER THREE
?שייחדו. מהו >צךכה. שיש ךשות לשומר עליה. אית אמר.אמר רבי לעזר .· *ז?ל ?מקום אחר בין לצוךכו בין לצוןכה פטור0לה ה?על ים ? א י ת י ?יקי ייא בין ?אותו מקום בין3גליה לא ש/ אית אנו אמריו שאין ךשות לשומר פטורr חייב לצורכה במקום אחר לצורכו *־ד. יT ! ד
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Halakhah 10: "If somebody deposits an amphora with another person," etc. Did not Rebbi Eleazar say, to what can the situation be compared? One who steals an amphora from another person's wine cellar. Even if the owner does not realize the theft, it is necessary that he know of its return65. He said, there is a difference because [the trustee]66 has authority over it67. Rebbi Eleazar said, some say because the trustee has authority over it. What means "for its needs"? If the owner insisted on a specified place, at another place, whether it is for his needs or its needs, he is (not}68 liable. There are those who say that the trustee is not authorized; there is no difference whether at this place or at another place; for his needs he is liable, for its needs he is not liable. 65
Tosephta Bava qamma 10:33.
informs its owner that he did move it
Applied to the case in which the
and returned it.
trustee has agreed to keep the amphora
66
at a designated place, if later he moves
addition it is clear that the trustee is
the amphora from that place (except in
referred to.
case of emergency to save it from
67
destruction), he is a thief and even if
powers over the amphora, if he moves
he returns the amphora to its place he
it he is not a thief.
remains fully liable for anything that
68
happens to the amphora until he
error, "not liable" in place of "liable".
Addition of E. Even without the
Since the trustee has emergency
Both mss. offer the same scribal
ךךן ןה?שילן לאחוריו או$ המפקיד מעות אצל חבירו:^ משגה יא01. 93) שמסךן לבנו או לבתו הקטנים ונעל ??ניהן שלא כראיי סילב שלא שמר
HALAKHAH 1
3
.כךךזז השומרין ואם שמר ?ךךןז השומרים פטור Mishnah 11: If somebody deposits coins with another person who binds them together and carries them on his back69 or gives them to his underage son or daughter, or locks them insufficiently, he is liable because he did not take care the way people take care. But if he took care the way people take care, he is not liable70. 69
Where they are easily stolen.
object. If his care would have been
70
Taking care of money is no
enough for a vessel, it is enough for
different from taking care of any other
.
coins.
9
)
מסרן ל?נו ובתו. בר נש דיהב לחבריה פליטורין בשוקא.ותשמע מינה לא על דעת פליטורין. שאני אומר.הקטנים נ^בו או א?דו פטור מלשלם Halkhah 11: "If somebody deposits coins with another person," etc. Rebbi Yose said: One understands from this that in case a man gave plytvryn71 to another in the market place and that one handed it over to his underage son or daughter, if they were stolen or lost he is not liable since I say that nobody is in the market place because of plytvryn12. 71
E reads first פליסורין, then
proposed by earlier commentators are
כליסורין. The first reading is supported
not reasonable.
by the text quoted by Menahem di
72
If private matters are handed
Lonzano. S. Lieberman reads this as
over
by
Greek kX,uott|Q10v, "a clyster", which
inappropriate manner, the trustee is not
fits the context.
required to behave appropriately.
The explanations
the
depositor
in
. בזמן ששימר >יךרך השימרין. שומר חנם נשבע ףוצא.( מתי אמרו9b line
an
18)
}תנו.ררן בסדינו והשליכן לפניו$ נעל כראוי קשר כראוי נתנן באפו^דתו ואם. נגנבו או אבדו חייב בשבועה ופטור מלשלם.בשידה ובתיבה ובמגדל •
:
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Y
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344
NEZIQIN BAVA MESI'A CHAPTER THREE
? נעל שלא כךאוי קשר שלא כראוי.ש עדים שעשה כן אף משבועה פטור נתנן ?מקום שנוהג ליתן.הפשילו לאחוריו נתנן ?ראש גגו ןנ??בו חייב לשלם שלו אם היה ראוי לשמירה פטור ואי לא חייב. T
־־
T
T
T
T
T
When did they say that the unpaid trustee swears and is absolved? If he took care of it the way caretakers do: He locked as he should, tied as he should, put it into his money-belt73, tied it into his poncho and kept it in front of him, put it into a cupboard, a chest, or a safety box; if they were stolen or lost he is required to swear but not liable to pay733. If there are witnesses that he did so, he even is freed from the oath. He locked carelessly, tied carelessly, put it on his back74, left it on his roof; if it was stolen he is liable for payment. If he put it at a place where he usually keeps his own things, if it was kept safe as it should have been he is not liable, otherwise he is liable75. 73
E reads instead of ( באפונדתוfrom
74
E has an addition: "He hung it
the Latin funda "money belt") כאפר
outside his money-belt, tied it into his
אפוריןwhich S. Lieberman reads as
scarf and put it on his back."
Greek Jtapacpopov "loose belt".
75
73a
belongings is not absolved from
The unpaid trustee does not
A person careless with his own
swear automatically if the object
liability if he proves that he treated
entrusted to him is lost; the judges have
others' property no worse than his own.
to find that he is entitled to swear.
סמ?קיד מעות אצל השולחני אם וירורין לא ישתמש בהן:( משנה יבfoi. 9a) ל בעל הבית בין צרודין בין מותרין לא ישתמש$ א.ואם מוינרין שתפוש בסן . ר?י יהודה אומר ?שולחני. סחנווני ??על ס?ית ד?רי ר?י מאיר.?סן Mishnah 12: "If somebody deposits coins with a money changer, if they are tied together, he may not use them, if loose, he may use them.
3
HALAKHAH 13
With a householder, whether tied together or loose he may not use them76. The storekeeper is like a householder, the words of Rebbi Mei'r; Rebbi Jehudah says, like a money changer. 76
The Mishnah in the Babli and
permitted to use it is not liable (beyond
the independent Mishnah mss. adds:
the usual liability of the unpaid
Anybody permitted to use the money is
trustee) for coins.
liable if it is lost; anybody not
רב הונא אמר רבי. המפקיד מעות אצל השולחני כולי:הלכה יג
(9b line 25)
. אין תימר ?חותם.• חותם או *רירין בלא חותם1 *רירין. מה.ירמיה בעי . כל־שכן ?חותם. אין תימר של א ?חותם.של א בחותם מותר Halakhah 12: "If somebody deposits coins with a money changer," etc. Rav Huna said that Rebbi Jeremiah77 asked how78? Tied under seal or tied together without seal. If you say under seal, without seal he may. If you say without seal, so much more under seal. 77
The Babylonian, known as Rav
Babli, 43a, a statement attributed by
Jeremiah in the Babli.
different mss. to different authors
78
states that only money deposited under
What is the meaning of "tied
together" which prohibits the money
seal cannot be used.
changer from using the coins. In the
. השולח יד ?פיקדון ?ית שמאי אומרים ילקה ?חסר וילנר:^ משנה יג01.93) החושב.ו?ית הלל אומרים כשעת הוצאה ר?ו עקי?ה אומר ?שעת הףנבמגה לשלוח יד בפיקדון בית שמאי מחייבין ובית הלל אומרים אינו חייב עד שעה היטא את החבית ונטל ממנה רביעית ונשברה אינו משלם. ?יצד.שישלח יד ·· ־
:
! ד
ן
· :
״
· ד: ·
- ד:
·ד
·:
·:
ד
-
··
ד
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. ה??יהה ונטל ממנה ר?יעית ןנש?רוז משלם את הכל.אלא ר?יעית
3
NEZIOIN BAVA MESI'A CHAPTER THREE
Mishnah 13: If a person appropriates a deposit79, the House of Shammai say, he shall be hit by less or more80, but the House of Hillel say, [at the price] at the time of delivery; Rebbi Aqiba says, at the time of claim. If somebody intends to take the deposit, the House of Shammai hold him liable but the House of Hillel say, he is liable only from the moment he takes it81. How is this? If he tilted the amphora82 and took a quartarius, and then it broke, he pays only for a quartarius63. If he lifted
it84 and took a quartarius, and then it broke, he pays for all. 79
Illegally.
implies that theft occurs only by a
80
He pays the larger of its values
thief's act of acquisition, such as
at the time of deposit and at the time it
moving the object.
should have been delivered to the
82
depositor.
contact with the floor on which it was
81
The Mishnah in the
editio
princeps of the Babli adds: "For it is
But the amphora never lost
standing and no part in contact with the floor changed position.
written (Ex. 22:7): If he did not stretch
83
out his hand to his
quired only the quartarius of wine.
neighbor's
Because the trustee-thief ac-
possession." It is not in the mss. of the
84
Babli or the Mishnah.
sability for the] amphora.
The verse
Thereby acquiring the [respon-
פשעת תביעתו בבית. כיני מתניתא. השולח יד בפיקדון:( הלבה מ9b line 27) . אפילו בית הלל סלוקין עליו. סלכה ?דבי עקיבה. רב יו־מיה בשם רב.דין .רב הושעיה. אמר.ד?י בון בר חייה מעשה רזוה והורה ר?י ?דבי >גקיבה אתא. אבל אם יש עדים כל־עמא מוךויי על הדא ךד?י עקיבה.?שאין עדים .עובלא קימי ד?י נסא והורי כך?י עקיבה Halakhah 13: "If a person appropriates a deposit," etc. So is the Mishnah: At the time of claim in court85. Rav Jeremiah in the name of Rav: Practice follows Rebbi Aqiba86. Even though the House of Hillel disagree with him? Rebbi Abun bar Hiyya: It happened that there was a
37
HALAKHAH 13
case and Rebbi instructed following Rebbi Aqiba. Rav Hoshaia said, if there are no witnesses. But if there are witnesses, everybody agrees with Rebbi Aqiba's position87. There came a case before Rebbi Nasa and he instructed following Rebbi Aqiba. 85
The "time of claim" mentioned
local dealers.
in the Mishnah is not the time of the
86
claim of the owner on the trustee for
Samuel, 43b.
return of his property but the moment
87
the case is brought to court. Since the
agrees that if there are witnesses to the
The Babli agrees in the name of In the Babli, 43b, even R. Aqiba
court is supposed to hear each case on
t h e f t , the moment of the t h e f t
the day it was brought, the value of the
determines the value.
object can be determined by asking
. מה מקי?מין בית הלל. על־כל לבר >ןשע.( ומה טעמון לבית שמי9b une 33) . כולי. יכול אין לי אלא הוא.על־כללברפשע And what is the reason of the House of Shammai? "Any talk of criminality.88" How do the House of Hillel explain "any talk of criminality'? I could think only if he acts alone89, etc. 88
Ex. 22:8. The same argument is
in the Babli 44a, Qiddusin
42b;
)עמיםpublished a slightly shorter text from a ms. of R. Menahem Lonzano
Mekhilta dR. Simeon ben lohai p. 202.
who copied it from a ms. of Yerushalmi
89
The trustee is guilty in civil law
Bava mesia'. E's text is an exact copy
even if the taking of the depositor's
of Sebuot, and Azulai's text is identical
property was done by the trustee's
with these two except for some
agent; Mekhilta dR. Simeon ben lohai p.
omissions of repetitions. It seems that
202.
these texts are later additions, not
This is explained at the start of a
original to the text of Neziqin nor in its
lengthy text in Sebuot 8:1 (38c 1. 37 -
spirit. The present edition therefore
38d 1. 1) which really is a commentary
will treat these texts as copies from
on Mishnah Bava mesi'a 3:13. E copies
Sebuot.
this text here; R. H. Y. D. Azulai (פתח
הכסף פרק רביעי
. ה?סף קונה את הזהב והזהב אינו קמה את ה?סף:( משנה אfoi. 9b) מעות הרעות קונות.הנחושת קמה את הכ^ף והפסף אינו קונה את הנחושת אסימן קמה את המטבע והמטבע.את היפות והיפות אינן קונות את הרעות המיטלטלין קונין את המטבע והמטבע אינו קונה את.אינו קמה את אסימן . כל־־המיטלטלין קונץ זה את זה. זה ה?לל.המיטלטלין Mishnah 1: 1Silver acquires gold but gold does not acquire silver2. Brass acquires silver but silver does not acquire brass3. Bad coins4 acquire good ones but good ones do not acquire bad ones. A blank5 acquires a coin but a coin does not acquire a blank. Movables acquire coins but coins do not acquire movables2. This is the rule: all movables acquire one another6. A general reference to this
7:11 24d 1. 3). But it is universally
Mishnah and the first paragraph of the
1
accepted that in rabbinic practice
Halakhah is in D. Sperber, Roman
payment only establishes a claim to
Palestine 200-400, Money and Prices,
ownership and possession, not a fact.
Ramat Gan 1974; Chapters XI,XIV.
This is to avoid fraudulent transactions
It is accepted in rabbinic law (in
in which the seller sells non-existent
the name of R. Yannai in Halakhah 4:2,
goods and then claims that they were
in the Babli 46b in the name of R.
lost, e. g., by fire, between sale and
Johanan) that in Biblical law money
delivery when they already were
acquires both ownership and possession
owned by the buyer but not yet in his
though this is denied in the other
possession. On the other hand, in a
Yerushalmi Tractates in the name of R.
barter transaction taking possession by
Johanan, (Sevi'it 8:1 Note 15, Erubin
one party automatically transfers both
2
349
HALAKHAH1 ownership and possession to the other
D. Sperber has argued convincingly
party (Qiddusin 1:6). If a person loses
that this is not a question of gold or
because the other party who took
silver standard since both the Roman
money in a commercial transaction
and the Parthian, later Persian, empires
then refuses to go through with the
actually were on a gold-and-silver
sale and offers to refund the money, he
standard. But the Persian empire never
can ask the court to publicly curse the
experienced the disastrous manipul-
defaulting party but he has no legal
ation of silver coinage which started
way to force completion of the sale
with Caracalla and ended with the
(Mishnah 2). But if the buyer took
hyper-inflation of the military anarchy,
possession of the merchandise, then the
only to be brought under control by
sale is completed; the seller can force
Diocletian's currency reform.
payment in court and is not required to
contrast, even the worst
take the article back. This means that
emperors did not adulterate gold
transactions involving money are
coinage (if they minted gold at all.)
considered a kind of barter in which
Therefore, in Babylonia silver coin was
coins always are passive but never
the common vehicle of trade while
active objects of barter.
gold coin was used only in very large
By
Roman
There is no doubt that gold or silver
transactions or as a vehicle for
bars are merchandise, objects of trade
hoarding. This means that silver coin
and barter. The question is about coins.
was "money" but gold coin was
If gold coins are exchanged for silver
"merchandise" even when gold coin did
coins and vice-versa, the question is
not trade at an agio over the official
which of the species are considered as
ratio. But in the Roman empire in the
merchandise and which as coins in the
period of formulation of the Mishnah
transaction. The Babli and all sources
(roughly 190-230) silver coins changed
depending on it (Mishnah and Tosephta
from dependable vehicle of commerce
mss.) state that "Gold acquires silver
to objects to be disposed of as quickly
but silver does not acquire gold," the
as
opposite of the Yerushalmi.
merchandise relative to gold coin.
The
possible;
silver
became
a
Halakhah states that originally, the
3
In good times, brass coins are
Yerushalmi Mishnah was identical with
local currency only which cannot be
the Babli; the change can be dated to
used at far-away places; they are
the early Third Century.
tokens rather than coins. When tokens
30
NEZIOIN BAVA MESI'A CHAPTER
are exchanged for coins, the tokens are
R
they are not money in the legal sense.
the merchandise. In bad times, when
5
"silver" coins were brass coins slightly
in the mint. They are not money until
washed in a silver solution, brass coins
stamped.
did not exist.
6
4
Metal disks ready to be stamped
Mishnah Qiddusin 1:6.
Coins taken out of circulation;
. ה?סף קמה את הזהב כילי· זהו ?ללו שלךבר:הלבה א
(9c line 26)
. מאן תניתה. אמר רבי חייה בר אשי.כל־הירוד מסבירו קמה את חבירו הזהב קמה את. חזור בך ותני ?קדא. אמר ליה אבוי.רבי שמעון ברבי הכסף קמה. לעד דןזוה חילך עליך אונניתני. לינא חזר בי. אמר ליה.הכסף . כסף כפירות. מתניתא אמרה. זהב כפירות. מילתיה דרבי אמרה.את הזהב ··
!
· י:
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:
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ן
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-
. כסדף כפירות. מילתיה אמרה. זהב כפירות.]מתניתה דרבי חייה אמרה .
.
.
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.
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אמר. אתת שאלת לאבוה.רת רבי חייה רובה אוזפת לרב לינרין3 [?הלא אמר רבי. מב_רת רבי חייה ילפין.לה שקילי מיניה דמרין טביו ימקילין . פ>הו ללוות דמרין בדינרין. אוף אבה אביי לשמואל מגא קומי רבי.אילי אוף רבי יוחנן וריש לקיש. אמר רבי יעקב בר אחא. מותר.אמר ליה לקן בלקן. ק_רט בק_רט מותר. מותר ללוות לינרין בלינרין.ונריהון ?)רין .אסור Halakhah 1: "Silver acquires gold," etc. This is a summary of the matter: Anything worth less that the other acquires the other. Rebbi Hiyya bar Ashi said, who stated this? Rebbi Simeon ben Rebbi7. His father told him, change your opinion and state the following: "Gold acquires silver.8" He told him, I do not change my opinion since when your faculties were unimpaired, you instructed me to state: "Silver acquires gold." The word of Rebbi implies that gold is like produce9. The Mishnah implies that silver is like produce9. [Rebbi Hiyya's baraita implies that gold is like produce10, but his word implies that silver is like produce, as in the following:]11 The elder Rebbi Hiyya's daughter lent
3
HALAKHAH1
denars12 to Rav. She came and asked her father, who told her: Take from him good and full weight denars13. Do we learn from Rebbi Hiyya's daughter14? Rebbi Idi said, also Abba, Samuel's father, asked before Rebbi: May one lend denars against denars12? He answered him, it is permitted15. Rebbi Jacob bar Aha said, also Rebbi Johanan and Rebbi Simeon ben Laqish both instruct: It is permitted to lend denars against denars. Qerat against qerat is permitted, lekan against lekan is forbidden16. 7
Babli 44a.
increased and the lender would be
8
The version accepted in Babyl-
repaid more in monetary value than
onia sees the world as it should be; not
what he lent out.
the temporary state at the beginning
determine the monetary value of the
military anarchy in the Roman empire
articles to be lent before they are
when the currency was manipulated.
transferred. The only exceptions are
9
It has the power of merchandise
(a) short term loans and (b) bridge
to transfer possession and finalize a
loans where the borrower already owns
deal.
the borrowed items while they are
It is required to
10
Tosephta 3:13.
stored at another locality. If R. Hiyya
11
Addition of E. The character-
holds that silver is merchandise, how
ization of the Tosephta as Galilean
can he allow his daughter to lend gold
might raise doubts as to the genuine-
coin against gold coin?
ness of the addition.
explicitly states that during the term of
12
Gold denars.
the loan, gold rose in price against
13
Babli 44b. The problem here is
silver.
The Babli
the prohibition of taking interest,
14
The story is irrelevant for the
which is defined as "payment for
problem of this Halakhah since Rav
waiting" (Babli 65a). Therefore, it is
states in Halakhah 5:7 (Note 135) that
forbidden to lend merchandise on
between close relatives the taking of
condition to receive the same amount
interest is permitted.
of merchandise in return at a specified
student of his uncle R. Hiyya until he
future time since in the meantime the
returned to Babylonia in 218; he was R.
value of the merchandise might have
Hiyya's daughter's cousin. All we can
Rav was the
3
NEZIOIN BAVA MESI'A CHAPTER
R
learn is that Rav's statement is really R.
Since we are dealing with coins, the
Hiyya's.
[S. Abramson in Sinai 89
preferred meaning is that of siliqua, an
(1981) pp. 217-218.] It is not stated
honest silver coin which did not exist
whether the lender was Pazi or Martha.
during R. Johanan's lifetime.
15
was proposed in Ma'aser Seni 4:1, Note
The answer of a young R.
Lekan
Jehudah ben Rabban Simeon.
22, as "small measure or weight", i. e.
16
local small change which in the
Sperber's analysis (/. c. pp. 92-
93) makes it probable that the last
Mishnah
sentence is not R. Johanan's and R.
merchandise when compared with
Simeon ben Laqish's, but is the editor's
silver. {The computation of R. Eliahu
deduction
preceding
Fulda in Ma'aser Seni 4:1, who wanted
He notes that qerat can
to prove that the lekan was 1/62.5 of a
statement.
f r o m the
either be the Greek
Kepomov, a
had
been
defined
as
gold
solidus, was already shown to be in
in
error by H. Y. Sheftel [Encyclopedia of
Dioclation's system equal in value with
biblical and rabbinic coins, measures,
1
weight,
/1728 libra
aurei,
1
the silver siliqua, /24 solidus, or Syriac
weights, areas, and time, Berdiczew
KDip, quarta (pars sicli), one denar.
1907 (Hebrew)]).
כל־־הנעשה ךמים ?אחר כיון שזכה זה נתחייב.תמו תנינן
(9c line 36)
הא ציבור. אמר רבי יוחנן לא שנו אלא שור בפרה או חמור בשור.בחליפיו T
:
־:
T T :
ד
·:
ד
דדי
-
ד
ד
·
־
רבי אבא בר. אפילו צבור ?ציבור קנה.רב יו־מיה ?שם רב. .?ציבור לא קנה . המחליף אברוקלון באמבורוקלון קנה.מינה ?שם רב There, we have stated: If anything is given instead of money, if one entered in possession, the other is obligated for its exchange17. Rebbi Johanan said, they stated this only about an ox for a cow, or a donkey for an ox; but heap against heap one did not acquire. Rav Jeremiah in the name of Rav: Even heaps among heaps he did acquire18. Rebbi Abba bar Mina in the name of Rav: One who exchanged אברוקלוןagainst אמברוקלון did acquire19. 17 521.
Cf. Note 2, Qiddusin 1:6, Note
18
Qiddusin 1:6, Note 525. If one
of the parties took possession, the other
3
HALAKHAH1 party automatically obtained possession
statement with the later Mishnaiot
of the exchanged property.
whose subject is the cancellation of a
19
sale because of overcharging by the
The reading of R. Hananel and
'Arukh
is:
One who exchanged
seller or underpaying by the buyer. He
אמבורקליןagainst אמבורקליןdid acquire.
reads the statement as meaning that a
Arukh explains as "bundles of sheets"
barter is concluded the moment one of
which in Italian (dialect of Rome)
the parties takes possession of the
would be called ( ברוקליvariants ,ברוקלון
object coming to him, and no legal
)ברוקלוor טרצילו.(, חרוצולו, טורצלי,תרצילו
recourse exists for the party realizing
) תורצלו. The second word is identified
that he made a bad bargain. He must
by Krauss in Additamenta ad librum
hold that yi^pmN andyi^plTDON are
Aruch Completum as turzello. M. Sachs
two different objects. It is possible
(J. Levy, S. Krauss) identifies אמבורוקלון
that he reads the two words as "needle"
as Latin involucrum "wrapper; covering;
and "silk cloth" since he writes
envelope", from involvo "to wrap up,
(Mekhirah 13:1): "One who barters
roll up.". Turzello, from Latin tortus "a
vessels agains vessels or animals
twisting, winding", from torqueo "to
against animals, even a needle for silk
twist, to turn" is an
cloth or a kid goat for a horse, has no
acceptable
translation of involucrum.
In this
claim of overcharging since he might
interpretation, the statement implies
prefer a needle to silk cloth."
that the laws of barter also apply if
horse is specifically exempt from the
something is exchanged against an
rules of overcharging in Halakhah 4,
object of the same kind. It is difficult
Note 132. (Ravad objects and thinks
to understand why this should not be
that Maimonides misunderstood the
so.
Yerushalmi.) The commentary Migdal 'Oz (R. Sem-Tob Gabbai) reads ]·,Vpions,
H. Y. D. Azulay, in his פתח עיניים,
],VpTnax. but
quotes from the ms. of R. Menahem di Lonzano בדיקלין באמה בדיקלין.
The
gives no explanation of
the words beyond noting that these
E:
clearly denote different objects.
אמלוקנין באמברליקין. However, Maimonides connects the
לזה פרה ו א ה חמור וססליפו.( רבי זירא רב יהודה ?שם שמואל9c line 40) ומשך בעל הסמור את הפרה ובא בעל הפךה למשוד הסמור ומצאה.זה בזה . בעל החמור עליו להביא הראייה שהיה חמורו שלם בשעה שמשך.שבורה ' * * T V
T
T
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T
T IT
V
T
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T
J
T
T
־:
־
־
T
3
NEZIOIN BAVA MESI'A CHAPTER
R
לינה סבר. אמר רבי זירא.מאן ללא סבר הא מילתא לא סבר במקין ?לום היו בה מומין ןעולה בבית. תמן תנינן.הלא מילתא ולינה סבר בנזקיו בלום .י?חס רבי חןקיה סלקון גבי רבי יוסי לגלפה$ רבי חונה רבי.אביה כולי נמסה לרשות הבעל הבעל צריך. אמור לבךנךה.אמרין קומוי הלא ואמר לון ותימר הבעל צריך. ולא האב שהוא צריך להביא ראייה.להביא ראייה י
T
- -
-
« . . .
•
T
*
·
T S
י
· T
V
T T
:
T
T
:
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. אוף הכא הבעל צריך להביא ראייה.להביא ראייה T T S
20
· ־ ד:
' • •
-
-
T T
י
T T !
T !
21
Rebbi Ze'ira , Rav Jehudah in the name of Samuel: One had a cow
and one a donkey. They exchanged one for the other. The donkey's owner took the cow. When the cow's owner came to take the donkey and found that it had a fracture, the donkey's owner had to bring proof that his donkey was well at the moment he took the cow. Anybody who does not agree to this does not know anything about civil law. Rebbi Ze'ira said, I do not agree, I do not know anything about civil law. There, we have stated22: "If she had bodily defects, as long as she was in her father's house," etc. Rebbi Huna, Rebbi Phineas, and Rebbi Hizqiah went to visit Rebbi Yose to sharpen wits. They quoted the statement22 and he told them, look at the next statement: "Once she entered the husband's domain, the husband has to prove." Would not the father have to prove? But you are saying that the husband has to prove; here also, the owner has to prove. 20
This text is an outline of the
detailed argument in Qiddusin
1:6,
definitive wedding, the husband discovers that his bride has a bodily
Notes 532-542.
defect and divorces her for that. He
21
does not want to pay her ketubah.
In Qiddusin, R. Abba. Since R.
Ze'ira objects to the statement in both texts, and the Qiddusin
A
prima facie argument is that the defect
text is
happened where it was discovered.
reproduced in the next paragraph, the
Therefore, if the bride was still in her
attribution here is incorrect.
father's house, the father has to prove
22
that at the time of the preliminary
Mishnah Ketubot 7:9. After the
3
HALAKHAH1 wedding his daughter was without
her. Similarly, the rule is that if the
blemish. If the bride now is in her
donkey was in his first owner's stable
husband's house, the husband has to
when the buyer found it with a broken
prove that she was already blemished
leg that the stable's owner has to prove
at the preliminary wedding when he
that it was healthy at the time he took
agreed to be financially responsible for
possession of the cow.
.
.
....
...
.
-.
·.· T
!
9
V
T T
T
מ
. רבי בא אמר.ס י י מהו שתקנה
)
:
·•
·· s
T
:
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·
V
·
משך בעל הסמור את הפךה לא קנאה
אית הבא מילי דיודי בה רבי. אמר רבי מנא. לא קנה. רבי יסא אמר.קנה T
.
.
.
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.
.
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אמר. בכמה. אמר ליה. פי״תי אני מבקש למכור. אךם שאמר לסבירו.יוסי ?צפךא עבר ואשכסיה תמו. אזל סימכיה גבי טרפוניטיה. בח דנרין.ליה אנא בעי מיסב דינרין. אמר ליה. מה אונ עביד הכא. אמר ליה.קאים אמר. חמור. אמר ליה. מה את בעי מיזבון לך בהון. אמר ליה.דאסמיכתני אלא כל־אסד. משך זה לא קנה זה משך זה לא קנה זה. חמוךך אצלי.ליה .נק?ה ?גופו 23
(Rebbi Abba, Rav Jehudah in the name of Samuel: One had a cow
and one a donkey. They exchanged them.) The donkey's owner took the cow; he did not acquire it24. Would the donkey be acquired? Rebbi Abba said, he acquired. Rebby Yasa said, he did not acquire. Rebbi Mana said, there is a situation in which Rebbi Yose would agree: A man said to another, I want to sell my cow. He asked him, for how much? He answered, for eight denars. He went and gave him a draft on his banker25. In the morning he went and found him open for business. He asked him, what are you doing here? He answered, I want to collect the denars in the draft I have on you. He asked him, what do you want to buy with them? He answered, a donkey. He told him, your donkey is with me. If either of them took possession, the other did not acquire but each animal separately has to be taken in possession26.
3 23
NEZIOIN BAVA MESI'A CHAPTER This paragraph is similar to one
R
a donkey instead of money.
If now
in Qiddusin 1:6, Notes 543-549. The
they exchange the animals, it is not
initial sentence is out of place in this
barter.
paragraph; it should be the start of the
other's animal takes something for
preceding one, cf. Note 21.
Since the first to take the
The
which he did not pay, and the sale was
would
not a credit sale, he cannot have
indicate that the parties to a trade
acquired the animal until the other
determined the monetary value of the
party also takes his. The only problem
animals traded.
No money actually
left open is whether the second party
changed hands because they agreed
also has to execute a conscious act of
that the prices of the items exchanged
acquisition; this is required by R. Yose
were equal. The question now arises
but waved by R. Abba.
whether the transaction has to be
25
missing starting sentence
For the unexplained
word
classified as sell-and-buy, in which case
טרפוניטיה, Migdal Oz (loc. cit. Note 19)
each party has to take possession by an
reads טרפיזטאτραπεζίτης "banker", the
act of acquisition, or as barter, when
Greek equivalent of Mishnaic שולחני.
the taking of possession of one party
In Qiddusin it simply says, "he gave
automatically transfers possession also
him a draft for money, ;"פריטייאthe last
to the other party. 24
Obviously, this statement does
term might refer to Greek πρατήριον, τό "place for selling, market" (E. G.)
not fit the preceding sentence; it refers
26
to the statement of R. Abba, Rav
the seller of the cow, the buyer of the
Hamnuna, Rav Ada bar Ahawa in the
cow, and the banker as seller of the
name of Rav (Qiddusin 1:6, 60d 1. 75,
donkey, this is a sale and a separate
Note 543): A cow was originally sold
buy, not a barter. Two separate acts of
for a fixed sum. Then the buyer had
acquisition
second thoughts and offered the seller
required.
Since three people are involved,
are
unquestionably
כיצד ק>שך ממנו פירות ולא נתן לו פ>עות אינו יכול לחזור:^( משנה ג1.9« אבל אמרו מי שפרע מאנשי.נתן לו מעות ולא משן* לו פירות יכול לסזור בו רבי שמעון אומר.דור המבול >גתיד להיפרע ממי שאינו עוכןד ודבורו .ף בידו ידו על העליונה9?כל~שה
37
HALAKHAH
Mishnah 2: How is this? If he collected from him the produce but did not give him the money27, he cannot retract. If he gave the money but did not collect the produce, he can retract28, but they said: He Who exacted retribution from the people of the Flood will in future collect from him who does not keep his word29. Rebbi Simeon said, the one who holds the money is advantaged30. 27
He is in possession even though
he is not yet the owner. transaction was concluded.
The If the
can ask for the money back and refuse to take delivery. 29
The injured party can go to
buyer does not pay, the seller has a
court and ask for official moral
valid case in court for collection of a
condemnation of the party
debt.
reneged on the contract at the last
28
Since Mishnah 1 implies that
who
minute.
handing over money is not an act of
30
taking possession, both parties can still
lost his right to renege on the contract.
annul the contract.
The seller can
Only the seller retains the option of
return the money and the buyer has no
returning the money and not delivering
case for breach of contract; the buyer
the goods if the contract is still open.
The moment the buyer paid, he
?וניב כי. אפור רבי אחא. כיצד משך היכונו פירות כולי:( הלבה ג9c line
58)
מוה בר נש נפיק שעין קופה. ומה היה חמסן.מלאה הארץ חפוס מפניסם מליאה תוךמוסין והיו מתכוונין ונוטלין פחות משןה פרוטה דבר שאינו יוצא . ?מעשי אילו כן מעשי אילו. רבה רבה. אמר ר?י חייה בר ווה.בדיינין Halakhah 2: "How is this? If he collected the produce from him," etc. Rebbi Aha said, it is written: "For the earth was filled with oppression because of them.31" What was their oppression? If a person came carrying a box full of lupines they all asembled and each one was taking less than the worth of a perutah, a case which cannot be brought before the judges32. Rebbi Hiyya bar Abba said, "much, much"33. The acts of these were identical to the acts of those.
3 31
NEZIOIN BAVA MESI'A CHAPTER Gen. 6:13. Gen. rabba 31(5), in
33
R
Gen. 6:5 about the generation of
the name of R. Hanina.
the flood; Gen. 18:20 about Sodom and
32
Gomorrha, identical expressions.
The farmer in the end was left
Gen.
with nothing but so many thieves took
rabba 28(3); R. Berekhiah in the name
only a minute amount that he did not
of R. Johanan.
have a case against anybody.
. ולא אביריו לה לכל־אפין. הלכה כרבי שמעון.אמר רבי סנינה
(9c line 63)
רבי חייה בר יוסף. מעשה היה והורה רבי כרבי שמעון.רב ירמיה ?שם רב לא ידע ך?בר יהבון מגלא גו שקיה. אמר. חזר ביה ההוא.יהב דינר למלחא גתיד ליפרע ממי שאינו עומד/ מי שפרע מא?שי דור המבול.דההוא ג?ךא אתא עובז־א. מזר ביה. חד בר נש יה? דינרין למטקסא. חזר ביה.?דיבורו או יתן לו ?די. ר?י חייה בר יוסף אמר.קומי ר?י חייה ?ר יוסף ור?י יוחנן או יתן לו כל־מקחו או. ור?י יוחנן אמר.עירבונו או ימסור אותו למי שפרע מקצת. ר?י זירה אמר. עירבון היה. ר?י לא אמר.ימסור אותו למי שפרע מוךה ר?י חייה ?ר יוסף לר?י יוחנן ?מקח שאין דר?ו ליקנות.דמים נתן לו .חציין ?גון פרה ןטלית Rebbi Hanina said, practice follows Rebbi Simeon34, but we do not say this in all cases35. Rav Jeremiah in the name of Rav: A case came before Rebbi and he instructed following Rebbi Simeon.
36
Rebbi Hiyya bar
Joseph gave a denar for salt. That one reneged37. He said, does he38 not know that already a sickle is put on the thigh of that man, "He Who exacted retribution from the people of the Flood will in the future collect from him who does not keep his word"?
39
A person paid for raw silk40.
He reneged37. The case came before Rebbi Hiyya bar Joseph and Rebbi Johanan. Rebbi Hiyya bar Joseph said, either he delivers for the amount of the pledge41 or one may turn him over to "Him Who exacted retribution.". Rebbi Johanan said, either he delivers the entire contract or one may turn him over to "Him Who exacted retribution.42" Rebbi La
3
HALAKHAH
said, it was a case of a pledge; Rebbi Ze'ira said, he had given him partial payment43. Rebbi Hiyya bar Joseph agrees with Rebbi Johanan in a sale which is not usually split, such as of a cow or a stole. 34
In the Babli, R. Johanan rules
court because of R. Hanina's ruling.
following R. Simeon (48b) but Rav
39
Hisda explicitly disagrees (49b).
is in Qiddusin 2:1, Notes 101-107.
35
As explained later in this para-
40
Greek nexaE,a.
graph, the ruling does not apply to
41
Since the money was given as
partial payments in all its forms.
surety, not as payment, R. Simeon's rule
36
A completely different version
cannot be applied to the contract. But
of this story is in the Babli, 48b; it is a
he holds that a contract can be
contamination of this story with the
enforced in parts. In the Babli, 49a,
next one.
this is Rav's position.
37
42
The seller refused to fill the
A different version of this story
A partial payment validates the
contract and gave the money back to
entire deal; cf. Qiddusin 2:1, Note 106.
him.
43
38
R. Hiyya bar Joseph told the
seller to exert moral pressure on him
There is no difference between
the two situations as regards R. Simeon's rule.
even if he could not bring the case to
טבעת אין בה.רבי יעקב בר אידי רבי אבהו בשם רבי יוחנן
(9c line 73)
רבי. כל־הנושא ונותן בךברים אין מושרין אותו למי שפרע.משום עיךבון אמר ליתן מתנה לחבירו וביקש.יעקב בר ז?די רבי אבהו בשם רבי יוחנן ואהין הוא ליו. ]רבי יעקב בר ז?די בעא קימי רבי אבהוא.לחזור בו חוזר מבתר כן אין.[ אמ ר · ?שעה שאמר צריך לומר בדעת ?מורה.צדק הין ?דק רב מפקד- ·לר3 אבל ?עשיר נעשה. דודא ךתימר בעני.חזר ביה לא חזר ביה . אין חוה מסכן הב ליה מיד. ונתן מתנה לבר נש. אימת דנימר לך.לשמשיה .ואין עתיר אימליך בי תניינות Rebbi Jacob bar Idi, Rebbi Abbahu in the name of Rebbi Johanan: A ring does not have the status of a pledge44. Nobody dealing in words only
360
NEZIQIN BAVA MESI'A CHAPTER FOUR
may one deliver to "Him Who exacted retribution"45. Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Johanan: If one promised a gift to another and wanted to renege on it, he may renege.46 [Rebbi Jacob bar Zavdi asked before Rebbi Abbahu: Is that "true no, true yes47"?]48 He said, at the moment when he said it, he had to speak with full deliberation49. After that, if he changes his mind, he cannot change it, that is, if [the recipient] is poor50. But for a rich person, is that a vow? Rav commanded his servant: If I tell you to give a gift to a person, if he is poor, give it to him immediately. But if he is rich, take counsel with me a second time51. 44
Since it has to be returned as is,
mind. In the Gittin text, it is R. Jacob
it is only a reminder without legal
bar Zavdi who gives the answer to R.
consequences.
Yose [Babli 49a, Bekhorot 13b; Sifra
Cf. Ševi'it 10:9, Note
131; Babli 48b.
Bekhorot Pereq 8(7)].
45
50
Ševi'it 10:9, Notes 129-130; Babli
Giving alms is not a gift to the
49a, Tosephta 3:14. As long as there
poor but a gift to God and as such is
was no action of acquisition, the person
final upon being promised (Mishnah
who goes back on his word can be
Qiddusin 1:6.
considered untrustworthy but is not
Kaftor waPerah Chapter 44 reads:
subject to judicial censure.
"If somebody promised to give a gift
46
and wants to change his mind, he may
Ševi'it
10:9, Notes 133-142;
Ma'aber Šeni 4:7 Note 129 Babli 49a.
change his mind. But if he said, I am
47
Lev. 19:36.
speaking with full deliberation, he
48
Text added from E. Since the
cannot change his mind. That is, for a
answer is given in L, the question must
rich recipient. But for a poor recipient
have been in the original text. For the
it becomes a vow." This seems to be
duty to be honest in monetary matters
more of a paraphrase than an exact
as a biblical command, cf. Ševi'it 10:9,
quote.
Note 134; Gittin 6:1, Note 39.
51
49
Sevi'it 10:9 that Rav never changed his
The obligation to be honest does
not imply a prohibition to change one's
This contradicts the statement in
mind once he had promised a gift.
HALAKHAH
אתא שאל. יקר משח.רבי יוחנן יהב דינרין לקריבוי על משח
(9d line 4)
שלא. ולמה אמרו אין קונין. מךבר תוךה מעות קונץ. אמר ליה.לרבי ינאי . מץךפו חיטיך בעלץה רבי שמואל בר סוסו־טאי בשם רבי אבהו.ייאמר לו . מה נן קיימין. רבי יו^חק מקשי. נשךפו חישיך בעלייה נאמן.אם אמר לו .אם בשקנו לו מעותיו שלו נשךפו לאי ל א ק נ ו לי מעותיו שלזה נשךפו Rebbi Johanan gave denars to a relative of his for oil. The oil rose in price 52 .
He went and asked Rebbi Yannai who told him, by Torah
standards money acquires, but why did they say it does not acquire? Lest [the seller] tell him, your wheat was burned in the storage room 5 3 . Rebbi Samuel ben Sosartai in the name of Rebbi Abbahu: If [the seller] told him, your wheat was burned in the storage room, he is trustworthy 54 .
Rebbi
Isaac objected: Where do we hold? If his money had acquired for him, his property would have been burned 5 5 .
But if his m o n e y had not
acquired for him, the other's property was burned. 52
And the relative wanted to
by the court unless shown to be
annul the contract.
perjured by two independent witnesses.
53
55
Really ""the upper storey",
usually used as storage area in farm-
Then the statement of R. Samuel
ben Sosartai would have made sense.
houses. Cf. Babli 46b, 47a, 47b, Erubin
But since rabbinically money cannot
81b, 7:1 (24d 1. 3); Hulin 83a; Qiddusin
acquire, if the seller claims that the
26a,28b; Sevi'it 8:1 (38a 1. 2) Note 15.
wheat was burned a f t e r he had
The opinion attributed here to R.
received payment, his claim
Yannai is that of R. Johanan in the
irrelevant since the wheat was not yet
Babli, of R. Simeon ben Laqish in the
delievered. The seller has to provide
Yerushalmi Erubin and Sevi'it.
the buyer with other grain irrespective
54
of what happened.
The testimony must be accepted
. בר נש דיהב לחבריה י דינרין.( רבי סימון בשם רבי יהושע בן לוי9d line
is
10)
. שרי· מהדין כו־מא. ק)דינרין( ]גךבין[ מהדין ביתה: אית לי גבן.אמר ליה אמר רבי. כרם מצוי ליפול. בית אינו מצוי ליפול. מה בין כרם לבית.אסור
NEZIOIN BAVA MESI'A CHAPTER
R
בכ>נת. אמר ליה. בר נש דיהב לח?ךיה י דינדין.ייסי· א? שמע מינה .ךתיקום לי בהון ק גרביו· מכייו ששלח ידו בהן צריך להעמיד לו מקחו Rebbi Simon in the name of Rebbi Joshua ben Levi: A person who gave ten denars to another and told him, I have to get from you 100 (denars) 56 [barrels] from that house, is permitted; from that vineyard, is prohibited 57 .
What is the difference between house and vineyard?
A 58
house is not expected to collapse, a vineyard occasionally collapses . Rebbi Yose said, you understand from this that if a person gave ten denars to another and told him, I have to get 100 barrels from you, once he 5 9 used them he is required to deliver the merchandise. 56
Denars is the reading of the
already stored in barrels, the argument
Leiden ms. and the editio princeps\ but
of R. Yannai does not apply and the
it is impossible. Barrels is the reading
sale was concluded by the seller
of E, supported by the quote in Sefer
accepting the money. This argument is
Ha'ittur I, p. 22 (Note 92): man ] ׳a n
justly rejected by R. Joseph Caro (Bet
Wine barrels, copied in
Mordekhai
Yosef Hosen Mis pat 199,2) as against
10 gold
talmudic principles. In addition, while
Bava mesi'a #449 as t h
denars would be an appropriate price
wine in clay barrels stored in a stone
for 100 clay barrels of wine.
cellar is not likely to be burned, it
57
The "house" is the wine cellar.
easily may be lost by breakage of the
Since the object of sale already exists
barrels. Therefore, it seems that this
in the possession of the seller, the
paragraph is a direct continuation of
transaction is not a forbidden trade to
the previous one and R. Hanina's ruling
circumvent the prohibition of interest.
that practice follows R. Simeon is
But a trade on futures of wine from yet
qualified further in that the seller has
ungrown grapes is impossible, cf.
lost his right of refusal once he used
Ketubot 5:5, Note 113.
the money in his business.
58
Occasionally there is no harvest.
The biblical expression 3 ( שלח ידEx.
59
In the interpretation of Sefer
22:7) means "illegally to take" (for one's
Ha'ittur (accepted by Mordekhai, loc. cit.), R. Yose states that for wine,
own use).
363
HALAKHAH
מיד עמיתך את. או קניה מיד עמיתך.( רבי שמעון בן לקיש אמר9d line
15)
על דעתיה דרבי שמעון בן. אין את צריך משיכה מיד הגוי.צריך משיכה . אמר רבי יוסי בירבי בון. לאי זה ך?ר מוסרין אותו למי שפרע.לקיש . הנושא ונותן בךברים אין מוסרין אותו למי שפרע.ותייא ?הדין תנאה ךתני Rebbi Simeon ben Laqish said, "or buying from your neighbor's hand"60, from you neighbor's hand you need an act of acquisition; you do not need an act of acquisition from the Gentile's hand 61 . In Rebbi Simeon ben Laqish's opinion, why does one deliver a person to "Him Who exacted retribution" 62 ?
Rebbi Yose ben Rebbi Abun said, it follows the Tanna
who stated: "Nobody dealing in words only may one deliver to "Him Who exacted retribution"4563׳. 60
Lev. 25:14, containing
the
transfer, why should the court be
prohibition of overcharging or under-
involved in a dispute regarding such a
paying in commercial transactions.
deal? E reads here: why does one not
61
deliver a person to "Him Who . . . " ?
The principle that in biblical
law payment t r a n s f e r s not only
63
ownership but also possession is
money is a "transfer from hand to
restricted to transactions involving
hand", which gives the transaction
Gentiles; for transactions between Jews
biblical status. The only case which
the transfer needs an actual "taking"
the court will refuse to hear is one
from the prior owner's hand; Babli 47b.
where no concrete action has yet taken
62
place.
Since a deal between Jews is not
This Tanna holds that taking the
valid in biblical law without actual
ההונאה או־בעה ?סף מעשרים ואויביה כשף לסלע שתות:( משגה גfoi. 9b) הוו־ה ר?י. עד אימתי מותר להחזיר עד כדי שיךאה לתגר או לקרובו.למקח אמר.טו־פון ?לוד ההונייה שמונה ?סף לסלע שליש למקח ושמחי תגרי לוד להן כל־היום מותר להחזיר· אמרו לו יניח לנו ר?י טךפון את מקומינו ןרןזרו
364
NEZIOIN BAVA MESI'A CHAPTER FOUR
כשם שהונייה. אחד הלוקח ואחד המוכר יש להם הונייה.לדברי חכמים T
T
V
··
:
T
T
V
T
··
·•
־־
T
V
:
-
»"
*־
T V
·
T
•· :
·
:
מי שהוטל עליו. רבי יהודה אומר איו לתגר הונייה.להדיוט כד הונייה לתגר T
T
־
T
T
T
־־-
י
··
··
T
!
·
·
T
־
־
T
T
יT
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ידו על העליונה שהוא אומר לו וקנן לי את פןעותי או רנן לי מה שהוניתני Mishnah 3: Cheating64 is four obols per tetradrachma of 24 obols65, one sixth of the sale price. Until when may one return [the merchandise]? Until one can show it to a trader66 or a relative. Rebbi Tarphon instructed in Lydda that cheating is eight obols per tetradrachma, a third of the sale price, and the traders of Lydda were rejoicing. He told them, one may return [the merchandise] the entire day; they said, let Rebbi Tarphon keep our place quiet; they returned to the words of the Sages. Just as a private person can be cheated, so a trader can be cheated. Rebbi Jehudah says, a trader has no claim of being cheated67. The person overcharged has the advantage; if he so desires, he says, give me my money back68, or give me back by what you overcharged me69. 64
Overcharging (or underpaying)
going rate is for what he sells. This
the current rate, forbidden in Lev.
implies that for R. Jehudah a trader is
2
25:14. Overcharges of less than 16 /3%
permitted
to have a sale
with
2
are not recoverable in court.
reductions of at least 16 / 3 % of the
65
going rate; the Sages would only permit
A drachma (in the Roman
Empire identified with the denar) is 6
a sale with reductions <162/3%.
obols.
68
66
A market maker in that com-
and gets his money back.
modity. 67
The buyer returns the article
69
He keeps the article.
Since he has to know what the
רבי. רב אמר שיעור הוא.גה ?סף כולי/ האונאה ארב:^ הלבה ג 20) ?ל־הנושא ונותן במנת שאין לו. רב אמר. לית הוא שיעוךא.יוחנן אמר אלא.פרוטה האונאה פרוטה וההונאה. תני רבי לוי.אונאה יש לו אונאה ד דברי ד?י יהודה.ה המקח חתר לו הונייתו5 נק. תני.הונאה ע^כוה מהו בטל מקחר. דבי יוחנן אמר.הנשיא τ
·.·
τ τ
τ
:
τ τ
τ
τ τ
τ τ
365
HALAKHAH
Halakhah 3:
"Cheating is four obols," etc. Rav said, this is the rate 70 ;
Rebbi Johanan said, it is not the rate 71 . Rav said, if somebody trades on condition that the rules of cheating not apply to him, the rules of cheating do apply to him 72 .
Rebbi Levi 7 3 stated: Cheating applies to a 14
cheating can be by a perutah .
perutah,
But what is the status of cheating 7 5 ? It
was stated: The item was acquired, he returns the overcharge, the words of Rebbi Jehudah the Prince 76 ; Rebbi Johanan said, the sale is annulled. Since the Mishnah ties the
Babli Levi bar Sisi together with his
definition of overcharging to the
contemporary Rav Cahana, there is a
money changing hands: the sixth has to
genuine discrepancy in the traditions of
be computed as one sixth of the sale
both Talmudim.
price both for overcharging or for
74
underpaying. If an article worth 6 was
even to transactions whose total value
sold for 7 the overcharge was V7. If it
does not add up to the smallest silver
70
The rules of cheating apply
was sold for 5, the undercharge was
coin, the obol. (In Hasmonean times,
20% and the sale can be annulled on
when the obol really was a silver coin,
the demand of the seller. In the Babli,
it was 24 perutot.)
49b, this opinion is attributed to
Cahana denies the applicability.
Samuel; Rav holds that the basis of
E reads
computation always is the current
confession of a perutah's worth" instead
market price.
of וההונאה פרוטה. This is an echo of
71
Mishnah 6 and Sebuot 6:1 and is out of
The larger of sale or market
price is the base of computation.
place here.
72
75
Biblical prohibitions cannot be
In the Babli, Rav
" וההודאה שוה פרוטהthe
If the overcharge was less than 2
abolished by private conventions;
16 /3%, the buyer has no recourse. If it
Mishnah Ketubot 9:1.
is more than 162/3%, he can annul the
73
R. Levi was the preacher in R.
sale. What if it is exactly 162/3%? The
Johanan's academy. His statement is
Mishnah gives the injured party the
attributed in the Babli 55a to Levi (bar
choice of either receiving the amount
Sisi), the student of Rebbi. Since here
of the overcharge or returning the
R. Levi is mentioned together with his
object.
contemporary R. Johanan, and in the
76
Rebbi's grandson, contemporary
of R. Johanan.
366
NEZIOIN BAVA MESI'A CHAPTER FOUR
.גה שהמוכר מקנאתה מךנאונה עד חומש/• ש1 .( כהנא מגא קומי רב9d line 24) היא המייתו. אמר ליה.ןשגגה שהלוקח ממאונה ממאונה עד שתות .5 חד דינר אי?ך?ו.ש תית · מכר לו שוה ה בו ?כיל מימר ליה
ימ^טךפיו
לית איקרי לימון ברייתא. יכיל מימר ליה.סב דינרזז אמר רבי זירא לית הוא ?קרי. יכיל מימר ליה. ואית ךבעי מימר. פלוני איונחך.אמריו מה טעמא.גזו* ורבי הושעיה אמרי/ רבי יוחנן רבי אל.מלבוש ?ה דינרין על דךזוות. יזיע אנא ללא הוות מיקמתי טבא אלא ה דינרין.לאהן תני?א . סב לילל והב לילי.לחיק ליה יהבי על אשתה דינרין Cahana asked before Rav: If the seller is being cheated, he is cheated up to a fifth; if the buyer is being cheated, he is cheated up to a sixth77! He answered him, it and the amount of cheating add up to a sixth78.
If
he sold him what was worth five for six, can [the seller] not say, you were taken in for a denar, take your denar!79 Rebbi Ze'ira said, the other can say to him, it is not to my honor that people say, this one was made a laughing stock. Some say, he can say to him, it is not to my honor to wear a garment of five denars. Rebbi Johanan, Rebbi Eleazar and Rebbi Hoshaia say, what is that Tanna's reason80? "I know that my merchandise was worth only five denars, but because he needed it, I gave it to him for six. Take yours and return mine." 77
According to Rav, if an article
computed from below, for the seller
worth 6 is sold for 7, the buyer can
fr
invoke the statute against cheating
79
2
°m above. Since the customer was over-
because he was overcharged 16 / 3 %.
charged by 20%, he can automatically
But the seller can claim an additional
annul the sale. Why can the seller not
payment if he was only paid 5, when
pay him the amount overcharged and
he really was underpaid 20%, which
force the customer to keep the
should lead to an outright cancellation
merchandise?
of the transaction.
80
78
The objection really is well
taken; for the buyer the percentage is
The one who says that the
higher of market or sale price is the basis of computation.
367
HALAKHAH
.מכר לו שלה ה ביי· לא הקזפיק לישא וליתן עד שהוקיר משבע
(9d line 28)
ל זה כך$ ?שם שבטל מקח מא.ך?י יעקב בר אידי ך?י א?הו ?שם ד?י יוחנן מכר לו חטים יפות ונמצאו. אך?ע מידות ?מו?ךין. תמו תנינן.?טל מזה ]הא. רעות תמצאו יפות מוכר יכול לחזור בו.ךעות לוקח יכול לחזור בו · ומייא כהדין תנא.[ אמר ך?י יוסי ?יך?י בון.הלוקח אינו יכול לחזור בו .הנושא ונותן ?ךבךים אין מוסדין אותו למי שפרע If he sold him what was worth five for six; [the buyer] did not have time to ask around until it appreciated to be worth seven. Rebbi Jacob bar Idi, Rebbi Abbahu in the name of Rebbi Johanan: Since the sale is annulled for one 81 , it also is annulled for the other82. There, we have stated83: "Four situations in sales. If he sold him high quality wheat and it turned out to be low quality, the buyer can annul the transaction. Low quality and it turned out to be high quality, the seller can annul the transaction." [Therefore, the buyer cannot annul the transaction.]84 Rebbi Yose ben Rebbi Abun said, it follows this Tanna: "Nobody dealing in words only may one deliver to "Him Who exacted retribution"45-85. The buyer originally was over-
Johanan's statement that the seller can
charged by 20%, which gives him the
81
annul the sale because the buyer could.
right to annul the transaction, even
85
though at the moment he could realize
the seller can retract his committment
2
Even according to R. Johanan,
a 16 /3% gain.
to a sale only as long as no money has
82
The seller can take back the
changed hands; otherwise the buyer
merchandise and sell it again at a
could haul him into court publicly to be
higher price.
cursed. The Babli, Bava batra 83b/84a
83
Mishnah Bava batra 5:8.
flatly rejects the possibility that a
84
Text of E, missing in L; but it is
dishonest trader enjoy a privilege from
clearly understood that the Mishnah Bava batra was quoted to contradict R.
which the honest trader was barred.
368
NEZIOIN BAVA MESI'A CHAPTER FOUR
רבי מאיר. וכמה תהא הסלע חסירה ולא יהא בה הונייה: ( ( משנה דf o i . T
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רבי יהוז־ה אומר אךבןגה פונךיונות.גה איסורות מאיסר לדינר/?אומר אר .מפונךיון לדינר רבי שמעון אומר שמונה פונךיונות משני פונךיונות לדינר Mishnah 4: By how much could a tertradrachma be deficient without it being cheating? Rebbi Me'ir says four assarii, one assarius per denar. Rebbi Jehudah says four dupondii, a dupondius per denar. Rebbi Simeon says eight dupondii, two dupondii per denar86. 86
1 denarius
argenteus
= 12
universal standards for everything else.
dupondii = 24 assarii. R. Simeon holds
R. Jehudah admits a tolerance of 8.33%,
that the standards for coins are the
R. Mei'r only 4.166%.
יותר מכן מוציאה. תני. וכפוה מהא הסלע ססירה כולי:( הלבה י9d line
39)
פחות מכן אפילו הוא ?איסר אין יכול. סלע עד שקל דינר עד רובע.?שוה על אסימון. היתה יוצא על אסימון ?סלע ועל המ?\בע ?שקל.להוציאה לא יחננה ל א לחרם. אין לו אלא צורת המטבע.?שקל ועל המ?\בע ?סלע ?מה. אלא נוקבה ותולה בצואר ?נו.ולא להרג מ?ני שמרמין בו את אחרים אבל בדינר זהב ובמטביעות ?סף מוציאין. בדינרין ובסלעין.ךברים אמורים ובלבד שלא. ?שם שמוציאין לחולין כך מוציאין למעשר שיני.בשיייסו .יונכוין להוציאן Halakhah 4: "By how much could a tertradrachma be deficient," etc. It was stated:
87
"More than that 88 he spends it for its worth, a
tetradrachma up to a seqefi9, a denar up to a quarter [seqel]. If it is less than this even by an assarius, he may not spend it. If it was circulating as a blank for a tetradrachma or as a seqel coin, as a blank for a seqel or as a tetradrachma coin, he only has the shape of the coin90. He should give it neither to a person who condemns property91 nor to a tax assessor91 since they defraud people, but he drills a hole into it and hangs it on his son's neck. When has this been said? About tetradrachmas and denars.
9b
•
369
HALAKHAH
But gold denars and silver coins92 one may spend according to their value93. Just as one spends it for profane things one may spend it for Second Tithe provided one does not plan it94." 87
Similar texts in Tosephta 3:17-
19, Babli 52a. 88
If the coin is below
traded for its silver content. 93
the
These coins have to be weighed
before being used as currency.
tolerances indicated in the Mishnah.
94
89
A Mishnaic seqel is two denars,
produce was redeemed for coin which
half a tetradrachma (a Tyrian seqel).
was spent on food in Jerusalem, to be
The quarter seqel then is half a denar.
eaten there in purity.
90
redemption is a transaction between a
Whether it can be used or not
In Temple times, Second Tithe
Since the
depends on the shape of the coin which
person and himself, occasionally
it pretends to be.
deficient coins may be used since he
91
חרםis the receiver of the
knows the deficiency. But one may not
inheritance tax, )הרג( חרגthe receiver
collect deficient coins during the year
of property tax; cf. Nedarim 3:4-5, Note
and then use the collected coins for
97.
redemption (Ma'aser Seni 2:7, Note 96).
92
Honest silver coin which can be
בכו־כין עד כדי שיךאה לשולחני. עד אימתי מותר להחזיר:( משנה הfoi. 9b) גשר חדש/ אם היה מכירה אפילו לאחר שנים.ובכפרי! עד עו־בי שבתות ןנוןננת למעשר שני ואינו חושש.מקבלה ממנו ואין לו עליו אלא תךעימת .שאינה אלא נפש רעה T
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95
Mishnah 5: How much time does one have to return it ? In walled cities96 until one can show it to a banker, in villages until Sabbath eve. If he recognizes it, he should take it back even after twelve months, but he has only a complaint against him97. He may use it for Second Tithe without hesitation since it is only miserly94•98.
370
NEZIOIN BAVA MESI'A CHAPTER FOUR
. וההודייה שוה פרוטה. והטענה שתי כסף. ההונייה ארבעה כסף:משגה ו T
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ממנה.חמש פרוטות הן ההודייה שוה פרוטה ןהאשה מתקדשת בשוה פרוטה ןה ?רוטה הייב לכ?ריז הגוזל את. המוצא ש.שוה פרוטה מן ממקדש מעל .חבירו שןה פרוטה ונשבע לו יוליכנו אחךיו אפילו למדי Mishnah 6: Cheating is by four oboli", claim is about two oboli, confession is about one perutah100. There are five perutotm: Confession is about one perutah's
perutah100;
a woman is preliminarily married by one
102
worth ; one who used one
worth of Temple
perutah's
103
property committed larceny ; one who finds one perutah's worth has to make it public; one who robbed another of one
perutah's
worth and
swore about it, has to return it to him even in Media104. האוכל תרומה ותרומת מעשר וןנרומת מעשר. חמשה חומשין הן:משגה ז הפוךה ?טע ךבעי ומעשר שני שלו.של דמאי והחלה והביכורים מוסיף חומש ה?םנה שוה ?רוטח מן. מפוךה את מקדישו מוסיף חומש.מוסיף חימש . מגוזל את חבירו שוה פרוטה ונשבע לו מוסיף חומש.ממקדש מוסיף חומש Mishnah 7: There are five fifths105: He who eats heave, or heave of the tithe106, or heave of the tithe of demay107, or
hallahl0s,
or first
fruits109, adds a fifth110. He who redeems his vineyard in the fourth year111 or his Second Tithe112, adds a fifth. He who redeems his own gifts to the Temple, adds a fifth113. He who used one Temple property, adds a fifth perutah's 95
103
worth of
. He who robbed another of one
worth and swore about it, adds a fifth114.
The defective coin which fails
the standards of Mishnah 4. 96
perutah's
Greek
χάραξ,
the coin given out illegally, he has a moral duty to take it back even when
χάρακος
the legal period in which he can be
"palisade".
forced to take it back has expired. If
97
If the person who handed out
he refuses, the injured party has the
the defective coin recognizes that it is
right to complain (i. e., tell about the
371
HALAKHAH case to other people) but has no
104
Mishnah Bava qamma 9:7.
recourse in court.
105
Five cases in which a payment
98
of 125% of the amount is due.
After the destruction of the
Temple and the disappearence of the
106
ashes of the red cow (cf. Berakhot 1:1,
Terumot 6:1; Lev. 22:14, Num. 18:26.
Note 3) when food can no longer be
107
eaten in purity, the coin has to be
(produce of which it is not known
destroyed. For that purpose it even is
whether it was tithed), but not to the
preferable to use defective coins.
heave of its tithe; Mishnah Demay 1:2,
99
Mishnah 3.
Note 67.
100
The court will not impose a
108
Num. 15:20.
judicial oath unless it be a case in
109
Mishnah Bikkurim 2:1.
which the claim is at least 2 oboli and
110
All these cases are considered
the defendant admits to owing at least
identical since each of them is called
1 perutah; Mishnah Sebuot 6:1.
"heave" in a verse.
101
111
Lev. 19:24, 27:31.
standard in five legal categories.
112
Mishnah Ma'aser Seni 5:5; Deut.
102
Mishnah Qiddusin 1:1.
14:25.
103
He has to pay a 25% fine and
113
Lev. 27:19.
114
Lev. 5:24.
The perutah appears as minimal
bring a sacrifice, Lev. 5:15-16.
If he eats in error, Mishnah
This only applies to
לצוו־פה. חזקיה אמר. עד אימתי מותר להחזיר כולי:הלבה ה
demay
(9d line 48)
בורר. ןהתנינן. בא לחללה בשביליו מחללה בךעה.בירושלם מצךפה כיפה ש?ייא. מבור התגס ויעשה אותה ]כיפה[· אמר..גליה/ היפה שבסן ומחללן .סיא הכא ש?בר הוכח בו מעשר שיני Halakhah 5: "How much time does one have to return it," etc. 115 Hizqiah said, to add it for Jerusalem, he adds it as good coin. If he uses it to redeem in the countryside, he redeems with the underweight coin. But did we not state: "He chooses the better one of the two and exchanges it for them"? Why can he not take the worse [coin] and treat it [as a good one]115a. He116 said, there is a difference here because it already was shown to be Second Tithe117.
372
NEZIOIN BAVA MESI'A CHAPTER FOUR Cf. Babli 52b. The paragraph is
one profane, were commingled and it is
the parallel to Ma'aser Seni 2:7, Notes
115
not known which one is the sanctified
96-98. It is clear that an underweight
one. Since one may use an underweight
coin in Jerusalem in Temple times,
coin for redemption, why does one
when silver coinage was honest silver,
have to choose the fuller weight coin
could be spent according to its true
in case of doubt?
value by weight. The Mishnah permits
115a
Addition of E.
to redeem Second Tithe by an under-
116
In Ma'aser Seni: R. Jonah.
weight coin as if it were full weight.
117
One may use a profane under-
The question asked is why Mishnah
weight coin for redemption; once it is
Ma'aser Seni 2:6 requires one to choose
sanctified it has to be treated with
the better one for Second Tithe if two
respect.
similar coins, one of Second Tithe and
יעקב בר
נותנה למעשר שני ואינו חושש שאינה אלא
.תגה
(9d line 51)
כל־מעשר שיני שאין ?קרנו שןה ?רוטה אין.זבדי רבי יוחנן בשם רבי סימון כל־מעשר שיני שאין ?חומשו שוה. רבי יוחנן בשם רבי ינאי.מוסיף חימש גא/ אית ממניתא מסייעא לדין ואית ממניתא מסיי.?רוטה אין מוסיף חומש עד שיהא. הדא אמרה. פרט לפחות משוה פרוטה.ממעשרו ׳.: - י.דתני ·י- s .לדין ·· י ־״.
ז
!
זו
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פרט לפחות משוה. ממעשיי סמשיתיו. תניי חורן תני.בקרנו שוה פרוטה . אמר רבין בר ממל. עד שיהא בחומשו שוה פרוטה. הדא אמרה.פרוטה T
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ולא תנינן עד שיהא. ה פרוטות הן. ךתנינן.מקנניתא לא ?הדין ולא ?הדין ולא ולא תנינן עד שיהא ?חומשו. ותנינן ה חימשין הן.בקרנו שוה פרוטה .שוה פרוטה T
V T
"He may use it for Second Tithe without hesitation since it is only miserly."
118
Jacob bar Zavdi, Rebbi Johanan in the name of Rebbi
119
Simon : One does not add a fifth for any Second Tithe which in itself is not worth a perutah. Rebbi Johanan in the name of Rebbi Yannai: One does not add a fifth for any Second Tithe for which the fifth is not worth a perutah120.
A baraita supports the one, a baraita supports the other.
373
HALAKHAH
As it was stated: "From its tithe,121" except what is worth less than a perutah.122
This means, not unless itself is worth a perutah. Another
Tanna states: "From its tithe121, its fifths123" except if it is worth less than a perutah. This means, not unless the fifth is worth a perutah. Rebbi Abin bar Mamal124 said, our Mishnah follows neither one since we have stated "there are five perutot", but we did not state "not unless itself is worth a perutah"·, we have stated "there are five fifths", but we did not state "not unless the fifth is worth a perutah". 118
Cf. Babli 53b.
A parallel,
12(10); Babli 53b.
different treatment is in Ma'aser Seni
123
4:3, Notes 57-63.
interpreted to mean that if somebody is
118
For obvious
Lev. 5:23. The plural "fifths" is
chronological
obligated to pay a f i f t h and then
reasons this must read: R. Simon (in
reneges and swears falsely that he does
Ma'aser Seni: R. Yose ben R. Simon) in
not owe it, the first fifth becomes
the name of R. Johanan.
principal on which another fifth is due.
120
This may continue until the f i f t h
The Babli presents this as R.
Simeon ben Laqish's opinion.
The
becomes less that a perutah.
Sifra
Yerushalmi Ma'aser Seni quotes only
Wayyiqra Parasah 13(12); Babli 53b.
the second opinion.
124
121
Lev. 27:31.
Ma'aser Seni, he is called Abba bar
122
Everywhere else, including
As always in rabbinic inter-
Mamal. There, it is shown that quite a
pretation, the prefix a is partitive: Not
number of "perutot" are missing from
for all tithe has a fifth to be given in
the Mishnah.
redemption. Sifra Behuqqotai Pereq
העבדים והמטרות. ואילו ךבדים שאין להן הומיה:^( משגה ח1. אין בהו לא תשלומי ??ל ולא תשלימי אךבעה.והקרקעות ןההלןדישות * ניי י משלם רבי שמעון אומר
שימר חנם אינו נשבע ונישא.וחמשה
קדשים שהיא חייב ?אחריותן יש להן הונייה ןשאינו חייב באחריותן אין להן
374
NEZIOIN BAVA MESI'A CHAPTER FOUR
רבי יהודה אומר אף המוכר ס?ר תורה ?המה ומךגלית אין להן.הונייה . אמרו לו ל א אמרו אלא את אילו.הונייה Mishnah 8: The following are not under the rules of cheating125: Slaves126, securities127, real estate128, and Temple property129; they are not under the rules of double or quadruple or quintuple restitution130. An unpaid trustee does not have to swear, a paid trustee does not pay. Rebbi Simeon says, sacrifices which he is obligated to warrant131 are under the rules of cheating; those for which he is not obligated to warrant are not under the rules of cheating. Rebbi Jehudah says, also he who sells a Torah scroll, an animal, or a pearl is not under the rules of cheating. They told him, they said only these. 125
There is no recourse in court for
130
If slaves, securities, or Temple
overpaying or underpaying.
property was stolen (e. g., Temple
126
animals).
In Lev. 25:45, Gentile slaves are
put under the rules of real estate.
131
127
Documents of indebtedness.
rifice", he has not f u l f i l l e d his
What one buys is not the paper on
obligation until the animal was
which the IOU is written but the future
sacrificed.
claim. What one buys "from the hand
remains the personal property of the
of your neighbor" (Lev. 25:14) is the
offerer and is covered by Lev. 25:14.
paper; therefore the IOU is not under
But if he vows to offer "this animal", he
the rules of that verse.
has fulfilled his duty at the moment the
128
animal was delivered to the Temple.
Lev. 25:14 only refers to mov-
Before that moment, it
After that it is Temple property; cf.
ables. 129
If one vows to bring "a sac-
Mishnah Bava gamma 7:5.
Lev. 25:14 only refers to "your
neighbor," not to public property.
דבי יוז־ה. תני. ואילו ךבדים שאיו להן הונייה כולי:הלבה ח
(9d line 61)
ספר תורה אין קץ. אף ספר תוךה בהמה ומךגלית אין לוזן הונאה.אומר והלא הכל אדם רוצה. אמרו לו. בהמה ומרגלית צריכין לזווגם.לדמיו T
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375
HALAKHAH
טייף וסוס ומריס במלחמה איו לסן. רבי יודה בן ?תיזרה אומר. תני.לזווג .סתייה Halakhah 8: "The following are not under the rules of cheating," etc. It was stated132: "Rebbi Jehudah says, also a Torah scroll, an animal, and a pearl are not under the rules of cheating. A Torah scroll, for its value is infinite. An animal and a pearl need to be paired. They said to him, does not a person want to pair everything?" It was stated: "Rebbi Jehudah ben Bathyra says, a sword, a horse, and a shield are not under the rules of cheating at wartime." 132
Babli 58b, Tosephta 3:24.
לא. >ישם שהתייה במקח ו?ממכר פך התייס בךבךים:( משנה טfoi. 9c) אם סיס בעל ונשובה לא.יאמר לו בכמה חפץ זה והוא אינו רוצה ליקח אם הוא בן גרים לא ייאמר לו זכור מס סיו.יאמר לו זכור מעשיך הראשונים אמר וגר לא תמה ולא תלחצנו כי גרים סיתם ?ארץ3מעשה אבותיך ש Mishnah 9: Just as there is cheating in trade so there is cheating by words. One should not say to another: how much for this object, if he is not interested in buying. If somebody was a repentant sinner, one should not say to him: remember your earlier deeds. If somebody was the son of a proselyte, one may not say to him: remember the deeds of your forefathers, for it is written133: "A sojourner you may neither cheat nor oppress, for you were sojourners in the Land of Egypt." איו מערבין פירות בפירות אפילו סדשים בסךשים ואין צריך ?אמת ??יו התירו לערב קשה ?רך מפני שהוא
:מ ש י ה י
לומר מלשים ?ישנים
מי שנתערב.מש?יחו איו מער?יו שמרי יין ?יין אבל נותן לו את שמריו
376
NEZIOIN BAVA MESI'A CHAPTER FOUR
מים ביינו לא ?מ?ךנו בחנות אלא אם פן הודיעו ולא לתגר אף על פי .שהידיעו שאינו אלא לרמות בי· מקום שמזגו להטיל מים יטילו Mishnah 10: One134 does not mix produce, not even new with new; no need to say new with old. In truth135 they permitted to mix strong wine with weak since it improves it. One136 does not mix wine lees with wine, but one delivers the lees with the wine. If water became mixed with somebody's wine, he should not sell it in the store unless he declares it, and not to a trader for that one would only use it to trick people; at a place where they usually put water into the wine they may do so. התגר נוטל מחמש גךנות ונותן לתיד מגורה אחת מחמש גיתות:משנה יא דבי יהוךה אומר לא יחלק.ונותן לתוך פיטם אחד ובלבד שלא יתכון לערב הממוני קליות ואגוזין לתינוקות מפני שהוא מךגילן לבא אצלו וחכמים לא יבור את. ולא י?חות את משער וחכמים אומדים זכור לטוב.מתירין ומודין שלא יבור מעל פי.מגריסין כדברי אבא שאול וחכמים מתירין אין מפךקסין לא את מאךם ולא את.ממגורה שאינו אלא גונב את מעלן .הבהמה ולא את מכלים Mishnah 11: The trader may buy from five threshing floors and put into one chest, wine from five wine presses and put into one barrel137, on condition that he not intend to mix138. Rebbi Jehudah says, a store owner should not distribute roasted kernels and nuts to children because he induces them to come to him, but the Sages permit. He should not reduce the price, but the Sages say, may he be remembered as a benefactor139. He should not clean the groats following Abba Shaul, but the Sages permit it. However, they agree that he may not clean the upper layer of the chest140 since that gives a dishonest impression. One may not put makeup on humans141, animals, or vessels.
377
HALAKHAH 133
Ex. 22:20; Mekhilta dR. Ismael
same kind into one barrel.
Neziqin 18, Mekhilta dR. Simeon ben
139
lohai p. 210.
which hinder competition.
134
The farmer.
140
135
"In truth" characterizes undis-
upper layer of merchandise, which is
The Sages oppose restrictions
A store may not dress up the
puted practice.
seen by the buyer, and then sell lesser
136
The winery.
quality from below. This is cheating.
137
Greek πίθος.
141
138
He may only pour wines of the
Slaves one offers for sale.
. אין מפךקסין.ממכר כולי3 כשם שהאונאה במקח י:הלכה ט
(9d line 66)
. והתנינן. אמר ליה יעקב בר אחא.רבי אבדומא מלחא הוה מפתר סרדוותיה י י
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T
·
דבי זיךא חוה עסק. מילתיה אמרה שיש פיו־קוס באוכלין.אין מפרקסין . מה אנא משפרא עיבידיתיה. אמר ליה. אתא גביה דבי אבהו.בהךא כיקננא .• אילין לסוטיא1 דבי אבהי הוה עסיק. איזיל עביד מה ךאךנ ידע.אמר ליה . אמר ליה. מנן באילין לסוטיא. אמר ליה.אתא שאל לדבי יוסי בן סנינה מהו. תנה דבי יעקב עמסונייא. רבה שקר טהר.איזיל עביד מה ךאףנ ידע . צור גךמך. דלא יימא ליה.אין מפךקסין Halakhak 9: "Just as there is cheating in trade," etc. "One may not put on make-up." Rebbi Eudaimon the salt dealer was mollifying his spread142. Jacob bar Aha said to him, did we not state: "one may not put on make up"? His word implies that there is make-up on food. Rebbi Ze'ira was working with flax. He went to Rebbi Abbahu and asked him, may I make my work look good? He told him, go and apply all you know. Rebbi Abbahu was working on those shawls143. He came to ask Rebbi Yose ben Hanina, how am I with those shawls? He told him, go and apply all you know. Rebbi Abba painted a bathtub. Rebbi Jacob from Emmaus stated: What means: "one may not put on make up"? One may not say to him141, paint yourself.
378 142
NEZIOIN BAVA MESI'A CHAPTER FOUR The translation of this sentence
lexical justification that he washed
is tentative and is based on the
pieces of meat to make them look
meaning of the corresponding words
better. Jastrow translated: R. Eudaimon
in Arabic.
R. Eliahu
Fulda
the sailor mollified his sails. But sails
(followed by Levy and Kohut) explains
are not edible and they are not made
that he washed his sieve in soap to
from loose tissue with lots of holes, jj-.
produce better looking salt grains. R.
143
M. Margalit explains without any
translates n ׳r n (Is. 3:23) by muiDb.
Yerushalmi Sabbat 4, 8b 1. 69
איזהו נשך פרק חמישי
אי זהי ?שך סמלוה סלע. אי זהי נשזל ואי זהו תרבית:( משנה אfoi. 10a) אי זהו תרבית1 בחמשה דינרין וסאתים חטים בשלש מפני שהוא ני^יד וכן השער עמדו. כיצד לקח הימינו חיטים בדינר זהב הכור.המרבה בפירות חיטים בשלשים דינרין אמר לו תן לי חיטי שאני מוקרן ולוקח אני בסן יין אמר לי סרי חיטין עשויות עלי בשלשים דעריו והרי לזז א*לי ??ו מיו איו לי Mishnah 1: What is biting1 and what is increase2? What is biting, lending a tetradrachma for five denars, two se'ah of wheat for three; because this bites. What is increase? Paying more for produce. How is this? One bought from another wheat for a gold denar the kor at the going rate3. Wheat appreciated to thirty denars. He told him, deliver my wheat, for I want to sell it and buy wine with the proceeds. The other said, let your wheat be given to me for thirty denars4 and you have wine with me5, but he has no wine6. המלוה את חבירו לא ידור בחצירו חנם ולא ?שכור ממנו בפחות:משנה ב .מפני שהוא רבית Mishnah 2: A creditor may not dwell on the debtors premises for free or rent it below the going rate, for this would be interest7. 1
Interest which is prohibited by
binic interest prohibitions in which the
biblical law (Lev. 25:36) must be biting,
biting feature is missing. Transactions
i. e. cost the debtor money, and
which are perfectly legitimate in
increase, result in monetary gain for
general can become forbidden as
the lender.
rabbinic interest if enacted between
2
borrower and lender.
" תרביתincrease", refers to rab-
There are
380
NEZIOIN BAVA MESIA CHAPTER F
d i f f e r e n t shades of
rabbinically
6
Since at the time of delivery the
prohibited interest. Transactions which
seller might have to buy wine at a
result in gain for the lender for
higher price, the quantity of wine
deferral of repayment of a debt are
delivered would contain a "premium
plain interest payments. Services the
paid to the buyer for waiting to receive
debtor renders to the creditor which
delivery". The latter is the definition
carry no monetary value are אבק ךביוז
of rabbinically forbidden interest. This
"dust of interest".
prohibits all trades in futures (even to
3
For later delivery.
a farmer, who might have a bad
4
So f a r , the transaction
is
harvest and be forced to buy grain in
perfectly legal.
the open market to cover the quantities
5
he contracted for at the start of the
They fixed the amount of wine
which was the monetary equivalent of
growing season.)
a kor of wheat at the time of the
7
second transaction.
expression for "interest".
rrai is the common rabbinic
אמר רבי ינאי· זהו רבית שהוא יוצא. אי זהו ?שזז כולי:( הלבה א10a line 58) אם מזו אין. אמר לו. בעו קומי רבי יוחנן ר? י ת מהו שיצא בדיינין.בדיעין מודי רבי יוחנן שאין שטר זוקק.אנו מניחין לונדולי ארץ ?שךאל ?לום . מתה רבי יוחנן שאם היה השטר קיים דמנכין ליה.לחבירו Halakhah 1: "What is biting," etc. Rebbi Yannai said, this8 is interest which is taken away by the judges. They asked before Rebbi Johanan, can interest be taken away by the judges? He said, if it were so, nothing would be left for the great people of the Land of Israel9. Rebbi Johanan agrees that no document obligates another10. Rebbi Johanan agrees that if the document exists one subtracts [the interest]11. 8
The interest d e s c r i b e d
as
rabbinic interest, where the effective
"biting" in the Mishnah, where the rate
rate depends on market forces, is not
of interest is spelled out beforehand.
recoverable in court.
In the Babli, 61b, this is the opinion of
9
R. Eleazar.
moral but not a legal duty; Babli 61b.
Everybody agrees that
To return interest taken is a
381
HALAKHAH1 While a court will not force a
was already paid off, the interest paid
creditor to return the interest he
10
thereon cannot be deducted from the
already received, it cannot accept
capital in dispute in the document
documents subjecting the debtor to a
which was not yet liquidated.
fixed rate of interest.
11
If several
If a document subjecting the
documents are submitted to the court in
debtor to a fixed rate of interest comes
a dispute between two parties, and one
before the court, they have to delete
claim, containing a stated interest rate,
the interest clause.
ישראל שהלוה בריבית לישראל אינו גובה. תני.( אי זהו תרבית10a line 61) גובה את. וחכמים אומרים. דברי רבי מאיר.לא את הקרן ולא את הריבית אין לי אלא ?שך. ?וניב את כקז?ך לא ונתן לו בנשך.הקךן ולא את הריבית תלמוד לומר אל תקח. ?שך באו?ל וריבית בכסף מניין.בכסף וריבית באוהל מה נשך !סף אף. הקיש ?שך לתרבית ותרבית לנשך.מאתו נשך ותרבית . מה תרבית או?ל אף נשך אוכל.תרבית כסף "What is increase?" It was stated12: A Jew who lent to another Jew with interest can collect neither principal13 nor interest, the words of Rebbi Meir. But the Sages say, he may collect the capital but not the interest.
14
It is written: "Your money you shall not give him by biting15."
Not only money by biting and food by increase. From where increase in money and biting in food? The verse says, "do not take from him biting and increase,16" it brackets biting with increase and increase with biting. Since biting refers to money, increase also refers to money; since increase refers to food, biting also refers to food17. 12
Babli 72a, Bava qamma 30b,
a stated rate of interest
which
Bava batra 94b; Yerushalmi Gittin 4:4
therefore becomes barred from any
(Notes 129,130), Pesahim 2:2 (29a I. 38).
action needing the sanction of a court.
13
14
Babli 60b.
but as a fine. For him, the court will
15
The reference includes the
refuse to look at a document containing
second half of Lev. 25:36, "and against
Not as a matter of biblical law
382
NEZIOIN BAVA MESIA CHAPTER F
increase do not give your food."
argument identifies n,:nr) in v. 35 and
16
rra »]־in v. 36.
Lev. 25:35, "and fear your God, I
am the Eternal." This establishes the
17
prohibition of stated interest as a moral
taking stated interest is two sins by one
imperative, subject to the jurisdiction
action.
In each case every instance of
of Heaven, not the human court. The
השער שהוא יפה. אמר רבי בא בר מזנא.( לקח ממנו חיטים10a line 68) . יותר מכן ווי למזבנה. פחות מיכן ווי לזבונא.לעולם "One bought wheat from another." Rebbi Abba bar Cahana said, the rate which is valid for everybody18. Less than that, woe to the seller; more than that, woe to the buyer! 18
The going rate mentioned in the
Mishnah is the rate at which the seller is ready to sell to any buyer.
presumed that market forces are effective at all times.
It is
_רב נחמן בר ?עקב. ?מה קנה. תן לי חיטיי שאני מומ־ן.( אמר לו10a line 70) . רבי אבהוא בשם רבי יוחנן. חייב להעמיד)לחבירו( ]לו מן הדין.שבר מימר [.ק י ו לו מעותיו דבר תורה "He told him, deliver my wheat, for I want to sell it." How did he acquire19? Rav Nahman bar Jacob was of the opinion that he had to deliver (to the other person)20 [by law. Rebbi Abbahu in the name of Rebbi Johanan: His money acquired for him by biblical law.]21 19
Since the Mishnah f o r b i d s
20
Reading of the Leiden ms. and
taking money for merchandise which is
editio princeps.
not yet in the seller's hand, it must
previous note, this is a trivial inference.
assume that the contract is binding;
21
otherwise it could not be forbidden. E
here follows R. Yannai and R. Johanan
has here an extended quote from the
(Chapter 4, Note 2) that by biblical
Mishnah.
standards paying money transfers both
As stated in the
Reading of E.
The Mishnah
HALAKHAH1
ownership and possession. The seller obligates himself by taking money or money's worth. In Qiddusin 2:6, Note
383
138, R. Hiyya bar Abba, successor of R. Johanan in Tiberias, disagrees in the name of R. Johanan.
10) חד בר נש אשאל לחבריה דינרין אירוניה גו. ה מ ל ל ה את חבירוa line 71) אתא עו?ךא. הב לי דינריי. אמר ליה. הב לי אגר ביתי. אמר ליה.ביתיה וקים ליה מה דחוה חמי למישרי. אמר ליה.קומי רבי בא בר מינא. "A creditor." A person lent money to another, who let him live in his house, then said, give me the rent for my house. The first one said, give me my money22. The case came before Rebbi Abba bar Mina23, who told him to give what was a reasonable rent.
22
The text is quoted by Ran creditor first asked for his money; the Ketubot 13 (on Alfasi # 391; 63a in the debtor responded by asking for rent. Wilna edition of Alfasi). There, the 23 In Ran: Abba bar Zamina. 10) לוקח אדם שטרות. כיצד. יש דברים שהו רבית ומותרין. ת נ יa line 74) ויש ךברים.חבירו ?פחות ומלוותו שלחבירו בפחות ואינו חושש משום רבית קיבל הימינו שךה בי כור. כיצד.שאינן רבית !אסיריו משום הערמת רבית טול. אמר לו אין לי אלא כור אחד חיטין. וען לי סלע אחד. אמר לו.חיטין . אין זה רבית אבל אסור משום הערמת רבית. וחזר ולקח ממנו בצד.לך לית את צריך והב אגר כלים או אגר הכתפיו אקולי וסב דינרך.אמר ליה. It was stated24: "There are things which are interest but are permitted. How is that? A person may buy another's promissory notes at a discount, or bills of debt at a discount, and need have no compunctions because of interest25. Other things are not interest but are forbidden because of circumventing interest. How is that? One received from another a field for ten kor of wheat 26 . . . .
A person said to another, lend me a
27
tetradrachma . He answered, I only have a kor of wheat, take it. If he then turned around and bought it back for 24 it is not interest but
384
NEZIOIN BAVA MESIA CHAPTER F
forbidden because of circumventing interest.28" He might have said to him, you do not have to do this and take your denar but then you have to pay for vessels and porters of the containers29.
24 Tosephta 5:3, Babli 62b. 25 As a matter of principle, while interest, a "premium for waiting to receive money due", is forbidden, discount, a premium for paying early, is unquestionably permitted. The securities are due sometime in the future; the lender needs money now. He sells his securities at a discount. 26 This statement is both corrupt and incomplete (in both mss.). Most likely it refers to Mishnah 3: A farmer rents a field and is given the choice of either paying 10 in advance for the year or each month 1 (of whichever unit it may be.) Since in talmudic tradition rental fees are payable at the end of the rental period, the difference
of 2 for the year is discount rather than interest; it is unquestionably permitted. 27 The continuation shows that one must read "mina", 100 denars, for "tetradrachma". 28 Since a mina equals 25 tetradrachmas, the lender makes 1 tetradrachma on the deal. The question arises, why is this not true interest? 29 Since the borrower would have had expenses of a tetradrachma if he actually had sold the wheat on the market, the lender can save him the expense by taking the wheat back while deducting the putative costs. But since for the lender it actually is a "premium for waiting," it is prohibited as "circumventing interest".
נעשה כמזכיר. רבי זירא אמר.מלו. ( רבי לא אמי בנותן לי שכר10b line 5) .לו דיו־ה ביולןר Rebbi La said, he pays him the wages of his foot; Rebbi Ze'ira said, he rents him the dwelling at an inflated price30.
30 It seems that these statements refer to the following Mishnah 3, that it is permitted to rent a dwelling at a discount if the rental fee is paid for a year in advance. R. La holds that the
discount is not a simple finance operation but represents real savings for the landlord who does not have to go every month to collect his rent. R. Ze'ira holds that rental fees are not
HALAKHAH
385
really determined by the market; every there exists no market price, one landlord has the choice for how much cannot talk about over- or underhe wants to rent out his real estate. If charging.
כיצד השכיר לו את. מךבין על השכר ואין מךבין על המכר:( משגה גfoi. 10a) סחציר ואמר לו אם מעכשיו אתה נותן לי)זרי הוא לך בעשר סלעים לשנה מכר לו את שדהו ואמר לו אם.ואם שלחךש בחךש בסלע לחןש מותר מע?שיו אתה נותן לי סרי היא לך ?אלף זוז ואם לגוו־ן בשנים ןגשר מנה .אסור T
Mishnah 3: One may increase rental fees but not sale price. How is this? He leased a courtyard saying to him31, if [you pay] now it is yours for ten tetradrachmas a year but if paid monthly it is a tetradrachma per month; this is permitted32. He sold his field and said to him33, if [you pay] now it is yours for l'OOO zuz, but if after the threshing floor34 it is twelve mina; this is forbidden.
מכר לו את שדהו ונתן לו מקצת דמים ואמר לו אימתי שתךצה:משנה י הלווהו על שדהו ואמר לו אם אי אתה נותן.הבא מעות וטול את שלך אסור וכך היה בייתוס בן.לי מכאן ועד שלש שנים סרי היא שלי סדי היא שלו .זונין עושה על פי וזכמים Mishnah 4: If one sold his field, [the buyer] made a partial payment and [the seller] said, anytime you wish bring the remainder and take yours; this is forbidden35. If one lent money on a field and said, if you do not repay me in three years from now, it will be mine, it is his36; Boethos ben Zenon37 acted thus following the Sages.
31 32 33
The landlord to the renter. As explained in Note 26. The seller to the buyer.
34 When the farmer sells his crop; this is the only time of the year when he has ample cash.
386
NEZIOIN BAVA MESIA CHAPTER F
35 If the field is sold now but the yield remains the seller's until it is fully paid for, the yield collected by the seller is a "premium for waiting." 36 A mortgage with a forfeiture
clause. 37 In the Babli, 63a, 'Arakhin 31a; Tosephta 4:2: On the instruction of R. Eleazar ben Azariah.
המוכר שדה לחבירו ואמר. תני. מךבין על השכר כולי:( הלכה ג10b line 7) על מנת שאהא בה שותף על מנת שהמעשרות.לי· יגל מנת שאהא בה אריס שכל־זמן שאני רוצה נותן. על מנת שכשתמכו־נה לא תמכדנה אלא לי.שלי כל־זמן. היה חייב לו מעות וכתב לו שדהו במכר. מותר.דמיה ונוטלה י
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רבי יודה. כל־זמן שהלוקח אוכל פירות אסור.שהמוכר אוכל פירות מותר כך היה בייתוס בן זונין עושה. אמר רבי יודה. בין כך ובין כך מותר.אומר רבי יוחנן. מוכר אוכל פירות היה. משם ראייה. אמרו לו.על פי חכמים ז י
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ר?ית ר?י מאיר מאן דמר
. כד סלקית מגלותא אשכחית עו?ךא קימי ר?י אמי. אמר רבי אידי.יודה אמר ר?י חזקיה ל א אמרו אלא זו רבית.הרי זו כמין רבית ואינה רבית אפילו כן לא. הא במקום אחר לא. כאן התורה התירה.שהיתירה התורה · ו.
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38
Halakhah 3: "One may increase rental fees," etc. It was stated : "If somebody sells a field to another and stipulates, on condition that I shall work it as a sharecropper, on condition that I shall be part owner, on condition that the tithes shall be mine39, on condition that if you sell it, you will sell it only to me, that anytime I want I may pay you back and take it; this is permitted."
40
"If he owed him money and wrote his field
over to him as a sale, any time the seller41 eats the yield it is permitted; any time the buyer42 eats the yield, it is forbidden. Rebbi Jehudah says, in
HALAKHAH
387
any case it is permitted. Rebbi Jehudah said, that is what Boethos ben Zenon did following the Sages37. They said to him, is that a proof? The seller was eating the yield." Rebbi Johanan, Rebbi Eleazar, and Rebbi Hoshaia said, Rebbi Jehudah learned from the houses of walled cities43. As it was stated: The year mentioned in the Torah regarding walled cities is like interest but it is not interest44. Another Tanna stated: This is interest but the Torah permitted it45. He who said, it is like interest but it is not interest, Rebbi Meir46. He who said, this is interest but the Torah permitted it, Rebbi Jehudah46.47 Rebbi Idi said, when I came from the Diaspora, I found that a case 48 was before Rebbi Immi of "it is like interest but it is not interest.49" Rebbi Hizqiah said, they only said that "this is interest but the Torah permitted it." There50, the Torah permitted it, therefore not in any other case. Nevertheless, Rebbi Immi did not consider it51, for he said: a house dwells with its inhabitants52.
38 39
Tosephta 4:4. 43 Lev. 25:29-30. The sale of a Demay 6:3 (Notes 77,84); Babli house in a walled city implies an Bava batra 63a. In this case, the seller automatic right for the seller to buy must be a Cohen or Levite; he reserves back his house at the exact sale price for himself the place at which the during one full year. During that year, grain used as tithe grows. The the buyer has the house as owner for condition is impossible for an Israel his unrestricted use. since for him it would be a trade in 44 Since no interest rate was futures which is null and void. spelled out, no biblical prohibition was 40 Babli 63a; Megillah 27b, violated. Arakhin 31a. 45 He holds that rabbinic interest 41 The debtor. prohibitions are basically biblical as 42 The creditor who in the end will long as they involve a clear "premium return the field to its owner and in the for waiting." The only rabbinic interest meantime receives the field's yield as prohibitions which are purely a "fence "premium for waiting." around the law" are those which only
388
NEZIOIN BAVA MESIA CHAPTER F
involve a possible, but not a certain,
49
It is more likely that
the
premium (such as "increase" defined in
problem was a sale which in the end
Mishnah 1.)
was rescinded but in the meantime the
46
buyer lived in the house.
It seems that one has to switch
the positions of R. Mei'r (i. e., "the
50
rabbis") and R. Jehudah; cf. Babli
the case before R. Immi was not in this
'Arakhin 31a. E here has a lacuna.
category.
47
51
E here has an addition: "What
A house in a walled city, and
He ruled according to R.
is R. Jehudah's reason? Any interest
Jehudah.
which involves one permitted aspect is
52
permitted." The permitted aspect in
the full price was to be returned with-
this case is that the debtor decides not
out any deductions for rental during
to repay his debt. Since the loan was
the period in which the buyer used it.
structured as a conditional sale, the
R. Immi did not necessarily follow R.
buyer retroactively is justified in
Jehudah's argument as presented in the
harvesting the yield from the date of
Halakhah; he holds that an uninhabited
sale. This is Abbaye's reading of R.
house deteriorates much more than an
Jehudah's position in the Babli (63a);
inhabited one and, therefore, the buyer
the addition seems to be a gloss by a
is due some consideration for the
student of the Babli.
upkeep of the house.
48
E has an addition:הדר בחצר חבירו
" שלא מזיעתוabout one who dwelt on another's property without the latter's knowledge."
When the sale was rescinded,
Then this
consideration might as well be the entire rent. E's
text
contradicts
the
If this addition be
interpretation of J. N. Epstein in Tarbiz
relevant, it must have been the creditor
8 (1937) 395-397 who considers the
who lived on property which belonged
case before R. Immi as antichretic lease
to the debtor but was held by the latter
(cf. 6:7, Notes 77-78 and Gittin 4:6,
neither for rental nor fot his own use,
Note 168.) But antichretic loans are
cf. מחקרי תלמוד/ / » » · כrna ברכיהו ליפשיץ
endorsed in Mishnah 6:7 in certain
( ג2005) p. 438-460.
cases.
389
HALAKHAH
אין מושיבין ממוני למחצית שכר לא יתן לו מעות ליקח:( משגה הfoi. 10a) אין מושיבין.במן פירות למחצית שכר אלא אם כן נותן לו שכרו כפועל בטל תךנוגלין למחצה ואין שמין עגלים וסייחים למחצה אלא אם כן נותן לי שכר אבל מקבליו עגלים וסייחים למחצה ימגדלין אותן עד שיהו.עמלו ומזונות .שלשיו יחמור עד שתהא טועגת Mishnah 5: One does not hire a shop clerk for half the gain 53 ; one does not give him money to buy produce for half the gain unless one pays him wages as an unemployed 5 4 worker. One does not give chickens to breed 55 for half, nor does one hand over calves and foals for care for half the risk unless one pays for his work and food 5 6 .
But one takes in 5 7
calves and foals for half and grows them until they are one-third grown 5 8 , and a donkey 5 9 until it becomes a beast of burden. 53
I. e., half the gain or loss,
will get 50% of the gain but also will
because then the material or the money
be responsible for 50% of any loss.
provided to the trader is a loan and the
Then the investment is a loan, and the
50% gain, the profit from the loan, is a
rules of the prohibition of interest are
"premium for waiting".
applicable. Cf. Note 84.
But if the
trader receives a basic wage, he is an
59
employee rather than an independent
the investor.
agent receiving a loan.
equivalent of the investor paying the
54
rancher for his work.
This word a p p e a r s in the
When all the risk is borne by This is a monetary
Tosephta but is missing in the Babli.
58
55
"three years old".
To split the difference in price
It is possible to read this as
between chicks and eggs.
59
56
for he- and she-asses.
Again if the rancher not only
Used in rabbinic Hebrew both
חד בר נש אשאל לחבריה. אין מישיבין חמוני כילי:הלבה ה
(10b line 23)
· סב ב דינךין אגח־ ומה דיניו עבדין דילי ולד. אמר ליה.דינדין Halakhah 5:
"One does not hire a shop clerk," etc. 5 4
another one denars. He said to him, take two denars
55
A person lent
as your wages and
390
NEZIOIN BAVA MESIA CHAPTER F
what they will bring shall be mine and yours. 54
E has here an addition: ובמקום
According to S. Lieberman ( T o s e f t a
שנהגו לעלות שכר כתף למעות מעלין. "At a
kiFshutah
place where one is used to pay carrier's
"porter" means "work, exertion"; cf.
wages as money, one pays." This refers
Halakhah 6, Tosephta 5:6.
to the Mishnah, that one must pay the
55
clerk a minimum wage. It is stated that
Mishnah can be a token sum.
the minimum cannot be less than what
practice, the Babli agrees in the name
is customary locally.
of Samuel (69a).
contradict
the
This seems to
next
Bava Mesi'a p. 211) כתף
The wages required by the In
sentence.
לא. הנותן מעות לסבירו ליקח בסן פירות למחצית ןאמר.( תני10b line
25)
ואם ידוע שלקח סרי זס מוציא ממנו על.גליו אלא תךעומת/ אין לו.לקחתי .כורחו
It was stated56: "If somebody gives money to another to buy produce with it for half [the gain]; if that one says, I did not buy57, he only has a complaint on him58. But if it was known 59 that he bought, the other forcibly extracts from him."
רצה אחד מסן ליישנן.סנותן מעות לחבירו ליקח בסן פירות למחצית שכר אם סיס ערב שביעית אין חבירי מעכב על ידי ששניסן.חבירי מעכב על ידו .על מנת כן לקחום 60
"If somebody gives money to another to buy produce with it for half
the gain and one of them wants to age it, the other may hinder him61. But if it was the eve of a Sabbatical year, the other may not hinder him because it was understood that it was bought for that purpose62."
אם אמי· סא לך מנח.הנותן מעות לחבירו ליקח בהן פירות למחצית שכר ךאס פירות מיקיריו הרי זס. סרי זה אסור.שאינו יכול לעמוד בפרוטרוט .מותר T
391
HALAKHAH 63
"If somebody gives money to another to buy produce with it for half
the gain and one says, here you have a mina for I cannot be bothered with the details, that is forbidden. But if he saw that grain was going up in price, it is permitted64.
הניתן מעות לחבית ליקח בסן פירות למחצית שכר רשאי הלוקח ליקח ה ראשון חה$ כשמוכר לא ימכור שנים כאחת אלא מוכר.מאותו המין .אחרון If somebody gives money to another to buy produce with it for half the gain, the trader is permitted to buy of the same kind. When he sells, he may not sell everything together but sells this first and that later65.
הנותן מעות לחבית ליקח בסן פירות למחצית שכר רשאי ליקח מכל־מין הןא אמרה· המבטל. אמר רבי יצחק. לא יקח לו בהן ?סות ועצים.שירצה . המבטל שדה חבירו חייב לשפות לו.כיס חבית אין לו עליי אלא תרעומת .המבטל ספינת חבירו וחנות חבירי מהו 66
"If somebody gives money to another to buy produce with67 for half
the gain, the trader is permitted to buy any kind he wants, but he should not buy a garment or wood68."
69
Rebbi Isaac said, this implies that if one
who leaves another's capital unemployed, he only has a complaint on him58. If he leaves another's field unused, he is obligated to serve him70. If he leaves another's ship or store unused71, what [is the rule]72?
תנם לי ואני. אמר לחבירו.המוליך פירות ממקום הזיל למקום היוקר אם ?אחריות הנותן אסור והלוקח.נותן לך כדרך שאתה נוקננו למקום ?לוני אמר לו תניה לי ואני נותן לך כדרך.מותר המוליך חבילה ממקום למקום אבל. אם באחריות הנותן אסור והלוקח מותר.שאוג נותן במקום פלוני .חמרים סמקבלין מבעלי בתים מעמידין להן פירות ?מקום היוקר כשער הזול . רב הונא אמר.מקום שחיכו לילד ולבוא בו ביום ה
·רבי יודה בר ?זי
.נעשה שלוחו והא מתיביו ]לרב[ י?א· שליח שנאנס חייב על האתשין
392
NEZIOIN BAVA MESIA CHAPTER F
והתני. לא פעמים מהנה שומר חנם להיות ?שואל.שנאנס פטור על האונסין · תמן. מאי כדון מייתה. ?שם שמיי? ?כולה כך חייב ?מקצתה.ך?י הישעיה . ברם הכא משלם כשער הזול.משלם ?שער היוקר 73
"A person was transporting from a lowprice place to a highprice one.
Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver's, it is forbidden, but the buyer's is permitted74. A person was transporting a package from place to place. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver's, it is forbidden, but the buyer's is permitted.
But donkey drivers who receive from
householders75 obtain produce for a highprice place at lowprice rates76." Rebbi Jehudah bar Pazi: At a place where usually they can go and return the same day77. Rav Huna said, he becomes his agent78. But did one not object to [Rav]79 Huna: If an agent fell victim to an accident, is he liable80? If he was the victim of an accident, he is not liable. Does it not happen that an unpaid trustee accepts to be like a borrower81? But did not Rebbi Hoshaia state: Just as he is liable for the entirety, so he is liable for a part82! Why does one quote this? There, he would pay a high price, but here he pays at the low rate83.
56
Tosephta 4:22.
57
After some time he returns the
activity can be proven by any means, the injured party can sue in court.
money and claims that he did not trade.
60
58
second sentence appears in the name of
The injured party has the right
Tosephta 4:18.
There, the
to complain (i. e., tell about the case to
R. Jehudah.
other people) but has no recourse in
61
court for the gain lost by leaving his
agreement, if they bought grain at
money inactive for some time.
harvest time and one of the parties
59
wants to defer selling until close to the
If the other's
commercial
In the absence of a prior
393
HALAKHAH next harvest when prices will be
66
Tosephta 4:21.
appreciably higher, the other partner
67
Without specific instructions.
can object and prefer a quick penny to
68
This would be illicit use of
a slow dollar.
another person's money.
62
69
Since there is no harvest in the
This remark does not belong
Sabbatical year, the price of grain is
here; it is repeated as Halakhah 9:3. It
certain to rise.
In this case, the
is a commentary on Tosephta 4:22,
presumption is that the parties bought
Notes 56-58. Or zarua' (vol. 2. p. 93,
the grain for storage and later sale.
#339) quotes it as the Yerushalmi's
63
Tosephta 4:17.
commentary to that Tosephta.
64
The person who did the trading
70
wants to pay the person who gave the
A sharecropper is not permitted
to leave a field fallow (unless it is good
money a lump sum and not be bothered
agricultural practice in crop rotation
with providing a detailed accounting.
and
In general, this is (rabbinically)
knowledge). He cannot say that he is
forbidden even though the trader
required only to deliver 50% of the
would do it for his own convenience.
gain, which means 0 if there is no gain.
But if it is obvious that the other's
שפתmeans "to serve food".
share in the gain would be more than a
71
mina, only that the other party is ready
the net gain.
to take less but receive his money
72
immediately, it would be a permitted
Yerushalmi 9:3 as leaving the question
discount.
unanswered, but adds that in Chapter 4
65
the answer is: He is not liable.
The trader is permitted to invest
done
with
the
landlord's
When given to him for 50% of
Or zarua' (Note 69) quotes the
of his own money in the same
73
commodity which he buys together
Bava Mes'ia p. 198), Babli 72b/73a.
with another in order to get a better
74
price for the larger order. But when
merchandise, brings it to the high-
he sells, he has to sell the quantiity for
priced place, sells it there, and pays the
which he is trustee first and only then
owner on his return. In the meantime
may he sell for his own account, when
he has the use of the money he
it is to be expected that the large
received for the sale. If this second
quantity will have lowered the price
person is responsible for any accidents,
somewhat.
the original owner gets a "premium for
Tosephta 4:8 (Tosefta ki-Fshutah The other person takes the
394
NEZIOIN BAVA MESIA CHAPTER F
waiting" in that he does not have to
pay the f a r m e r
spend time and money for the trip and
irrespective of what happened on the
does not need insurance; this is
road, he cannot be an agent.
rabbinically forbidden. But if the risk
81
remains the original owner's, it is a
accidents only if he strictly acts in the
legitimate business deal and permitted.
principal's interest. If he is permitted
75
f o r his
grain,
An agent is not liable for
They collect produce from
to use the other's money for his own
farmers at a stated low rate, transport
trades, be becomes liable as a borrower
it to a highprice city, sell it there and
while remaining an agent (Babli 94a).
buy supplies cheaper in the city than in
82
the countryside, sell in the countryside
again. An agent cannot be responsible
and pay the farmers at the end. They
for part of the merchandise if he is not
do business without investing their own
responsible for the entirety. How can
money.
the donkey-driver be an agent if he
76
This really is the same question
In Tosephta and Babli: "They do
collects produce from many farmers?
not have to worry about interest
S. Lieberman follows R. Eliahu Fulda in
prohibitions."
assigning these last sentences to
This has to
be
understood here also.
Halakhah 5:7.
77
83
Then no interest would be due
Usually an agent is told what he
and interest restrictions do not apply.
is expected to do. If he is a buying
78
agent, he is expected to pay the price
The donkey driver is the
farmer's agent for selling the latter's
which the principal agreed to.
produce. Interest rules do not apply to
here, he is only required to pay the
agency.
farmer at the agreed local rate; he can
79
reasonably be expected to be liable for
From E, missing in L by scribal
error. 80
But
accidents even if he acts as an agent. Since the donkey driver has to
nivyv^ i s ? » ־ ^ ! ! ־T ' 7 ? ! !־i«Dl ׳H ?
Dip)?
!־iypyi
1*3(־
( fo1 ·
10a
)
u n w oip>? ״pp>in ־ra rri-r'pyin tin pii?r£ wow
imw ty m s o i ion oy n»?} to* 1?y
־ppw ־־lOiN
?!־
.rpan o w n vywin
395
HALAKHAH
Mishnah 6: One hands a cow or a donkey over for care as well as anything which works and eats 84 . At a place where one usually divides the young immediately, one divides; at a place where one usually raises them, they should be raised. Rabban Simeon ben Gamliel says, one hands over a calf with its mother, a foal with its mother 8 5 , and one invests in improving a field and does not worry about interest 86 . 84
This is the text also of most
not a loan, and that the worker and the
Mishnah and Babli mss.; only the editio
capitalist who provides the means of
princeps of the Babli follows Rashi in
production are free to conclude any
reading: "One estimates the value of a
contractual arrangement.
cow and a donkey and anything which
While the dictionaries and the
works and eats for the middle," i. e., the
commentators identify this did with
owner of the animal and the person
Aramaic nw "to estimate, determine its
who cares for it and is the beneficiary
value", for the translation it is iden-
of its work split any increase or loss
tified with Arabic fj-׳ft- "to impose a
arising from the animal
50-50.
task" ("to let graze freely" in the af'ala
Maimonides, whose Mishnah text is
stem). In the Halakhah, both meanings
identical with the Yerushalmi and the
are used.
mss., does not comment on it, but in his
85
Code (Sutafim 8:3) formulates that the
productive, the tenant f a r m e r is
owner and the tenant farmer share
obligated to provide food and care for
profits on a 50-50 basis; he does not
his share in its future value.
mention that the farmer has to carry
86
50% of the risk and even 100% of the
to ask the landlord to invest money in
risk if the animal dies through of his
his field, to be repaid by future
fault (Note 102). In modern terms the
increases in yield.
Mishnah states that an investment is
investment, rather than interest.
i*vnn)o o ״w w n o v
v!nin^ o>jq p•?^!*׳
.>־335 .־?!׳d n i n o i n
n>i.»!־:n
Even though the calf is not
It is legal for the tenant farmer
־
nnN n w ] inN ־
That is yield of
(
r
j
£
״pm-iaio n>9\5>n rurviq)?
־
a
?
p n>?wn
396
NEZIOIN BAVA MESIA CHAPTER F
)בגסה( ]בדקה[ ג. דבי יוסי אומד.מיטפל ??המה דקה ל יום ובגסה נ יום . יותר מיכן חלקו של?על ה?ית והשוה עליו.חךשים מפני שטיפולה מרובה בר נש דיהב. מהי סלקו של?על הבית והשוה >גליו.הפל ?מנהג המדינה אהן ?סב פלגא ואהן פלגא שלבעל ה?ית.לס?ריה ק דינרין ע?דון צ דינדין .ש?ין ויה?ין ובסיפה פלגין, אלא נ. ?ני אינש ע?דין כן.איתעבדון עלוי קךן באדם כד. בבהמה טמיאה יב חדש.השם בהמה לחבירו חייב באחריותו T T T
T
T
״
r
1
··:
י
·י ד-
ד
T
-
·· -: -
R
·· :
. וולדות ל?הפ>ה מעלין. מקום שמזגו לעלות שכר כתף למעות מעליו.רוךש .הכל ?מנהג המדינה Halakhah 6: "One hands a cow or a donkey over for care," etc. It was stated: "A person may receive from another an animal on condition to deliver to him one lamb and one shearing per year, a chicken for ten eggs a month.
87
The woman receiving a chicken has to care for the chicks as
long as those depend on their mother.
88
One cares for small animals 30
days and for large animals 50 days. Rebbi Yose says, for (large) [small]89 animals three months because they need special care. After that, he gives the owner his part equally, everything according to local practice." What means "he gives the owner his part equally"? A person gave to another 100 denars; they produced 20 denars. Each takes half of it; the half of the owner remains with him as capital90. Do people do that91? But they trade, and at the end they divide it up.
92
"A person receiving an animal
for care is responsible for it, for an unclean animal93 twelve months, for a human 24 months94. At a place where work95 is compensated separately, one pays; for offspring of animals, one pays96, everything following local custom." 87
Tosephta 5:5. For the entire
88
Tosephta 5:7, Babli 69a.
Halakhah, the basic commentary is S.
89
"Large" is L's, "small" the E text.
Lieberman, Tosefta ki-Fshutah
The latter is supported by Tosephta,
Mesi'a pp. 211-216.
Bava
Babli, Mishnah Bekhorot 4:1.
R -
397
HALAKHAH 90
The contract is amended auto-
their meat.
matically to increase the owner's share
94
in the herd.
nurse.
91
In E: People do not do that.
95
92
Tosephta 5:5, Babli 69a.
routine.
93
A horse or a donkey, which are
96
not kosher.
This is the minimum
The contract period for a wet-
Work exceeding the daily
The terms described at the start
of the paragraph are not prescriptive;
duration of a contract for care of such
without special written stipulation local
animals; the contract period can be
custom prevails.
shorter for edible animals raised for
אפילו במקום שמעלין.( רבן שמעון בן גמליאל אומר שמין כולי10b line 61) .שכר ??ר למעות ואינו חושש משום ךבית הגוךרות יב. סוממס אומר.השם ?המה מחבירו עד כמה חייב באחריותה אחר הזימו איו שמין.גמד!!גליו ?תוך הזמו שמיו לו/ · באתונות צד חדש.חךש . לא דומה טיפול שנה אחת לשתי שנים.לו • T
··
:
·
־
־
T T
·
V
דלא. מתה בבוסיא יהב כוליה.השם בהמה לחבירו אין פחות מיב חדש .
X
..
-
.
T !
־
T ·י
V
T
*
·י
..
-
T
· י:
T
-
מתה בבוסיא. שמה במנה והשביחה ושוה מאתים. כיצד.בבוסיא יהב פלגא T !
־
T ·י
· ־
•
T T !
T
·
:
·
:
T :
·
T T
T ! ־
-
:
T
:
. הכחישה ויפה חמשים זוז. דלא בבוסיא יהב חמשים זוז.יהב ששה שלזהב •
י
! ז ז
T
·
:
•
·
· —.
־s
T
s
r
:
T T S V
T
·
־־:
. דלא בבוסיא יהב חמשים זוז.מתה בבוסיא יהב ג שלזהב •
· -:
- :
T
ן
T
!
·דד,·:
- :
T :
־־
1·· ־
גשה בה כל־למות החמה ואמר/ .השם בהמה מסבירו אין פחות מיב חךש האכיל.למכרה בימות הגשמים כופין אותו שיאכילה כל־ימות הגשמים ··.·:·.·
·
T : -
:
T
T
· ־: -
v
T
י
T : ־־
ד:
R s
כ
כל־ימות הגשמים ואמר לבוכרה בימות החמה י?יו אילי שיעשה בה .כל־ימות החמה 97
"Rabban Simeon ben Gamliel says, one hands over, etc., even at a
place where one pays additional m o n e y for exertion, and one is not worried because of interest.85" 98
"If one accepts an animal for care from another person, how long
does he have to care for it? Symmachos says, small asses twelve months, adult donkeys 24 months 99 . If he terminates the care in the middle of the
398
NEZIOIN BAVA MESIA CHAPTER F
term, one estimates for him; after the term one does not estimate for him, but care for one year is not comparable to two years 100 ." 101
"If it dies because of gross negligence, he gives everything; not
because of gross negligence, he gives half 1 0 2 . 103
estimated as one mina
How is this?
It was
and improved and now is worth 200. If it dies
because of gross negligence, he gives six gold denars 104 ; if not because of gross negligence, he gives 50 zwz.105" 106
"If one accepts an animal for care from another person, it is for no
less than twelve months. If he occupied himself with it all through the summer and he says to sell it, one forces him to feed it all through the winter. If he fed it all through the winter and he wants to sell it in the summer, one forces him to occupy himself with it all through the summer. 107 " 97
Tosephta 5:5.
assume that the word finK, "she-ass" in
98
Tosephta 5:8; Babli 69a.
Biblical texts, also denotes both male
99
In E and both other sources, the
and female donkeys.
minimum time is 18 months for adult
100
she-asses, 24 months for the young.
terminate the contract (for cause, as
This seems reasonable.
shown later in the Halakhah), the
In E, the name Symmachos is correctly spelled סימכוס.
If one of the parties wants to
determination of the difference in value of the animals at the start and at
The translation follows S. Lieberman
the end of the time of care is a matter
(/. c. Note 87 p. 213-4) in identifying
for the courts. Otherwise, this is not
( גודרותin E: )העדרותas yaiSapta, plural
the case since the sale price will
of yaiSapiov, "small donkey", a word
determine the final value. It is noted
frequently found in Egyptian papyri (it
that the increase in value of calves is
seems originally Persian gaudar, "calf").
not constant in time; the increase in the
He also notes that since in all of
first year of a two-year contract is less
Talmudic literature חמורdenotes both
than half of the final value.
male and female donkeys, one may
101
Tosephta 5:11-12.
399
HALAKHAH
102
Since the tenant farmer is given
104
150 silver denars. He pays 100
a 50% interest in the gain, he also must
for the animal and 50 for the owner's
bear a 50% risk of loss. The element
part in the improvement which was lost
of risk is what distinguishes investment
through the caregiver's fault.
from loan and exempts the transaction
105
Half the original value.
from the laws of interest. If the death
106
Tosephta 5:9.
is due to gross negligence of the
107
If either of the parties wants to
caregiver, the owner may sue him for
terminate the contract before its
his loss.
expiration date, the other party can go
103
to court and force the continuation
At the start of the contract
until the end of the contract period.
period.
רבן שמעון ?ן גמליאל אומר מפרין על שדהו ואין חושש.( תני10b line 74) תן לי סלע אחד. אמר לו. קיבל הימינו בי מרין רזטין. כיצד.משום רבית רבי יוחנן אמי· מפני שהשדה מצויה.ואני נותן לזז יב מרין לגורן מותר חנות. נעשה ?משכיר לו שךה ?יוקר מה ביניהון. ריש לקיש אמר.רך.?להןנ . מ?רין על סנות וקפינה.חז. מאן דמי· מפני שהשךה מצויה להךנב.וספינה אמר ר?י. חנות וספינה אין מפרין. נעשה ?משכיר לו שדה ביוקר.מאן דמר ריש. ר?י יוחנן אמר מ?רין על סנות וספינה. ?פירוש ?לעי.יעק? ?ר אחא אין מפרין על חנות.לקיש אמר איו מפריו מונניתא מסייעא לריש לקיש .וספינה ועל דבר שאינו עושה בגופו 108
It was stated: "Rabban Simeon ben Gamliel said, one invests in
improving a field and does not worry about interest. How is this? One leased a field for ten kor of wheat and said to him, give me a tetradrachma109 and I shall give you twelve kor at threshing time, it is permitted."
Rebbi Johanan said, because the field may bring an
extraordinary yield 110 .
Rebbi Simeon ben Laqish said, it is as if he
increased the rent for the field. What is the difference between them? A store or a ship111. According to him who said, because the field may bring an extraordinary yield, one invests in a store or a ship112. According
400
NEZIOIN BAVA MESIA CHAPTER F
to him who said, it is as if he increased the rent for the field, one may not invest in a store or a ship113. Rebbi Jacob bar Aha said, they disagree explicitly: Rebbi Johanan said, one invests in a store or a ship. Rebbi Simeon ben Laqish said, one may not invest in a store or a ship, nor in anything which is not invested in the object itself114. 108
Tosephta 5:13, Babli 69b.
111
109
In the parallel sources: 200
refers to an additional investment by
denars, 2 minas. This seems to be the
the owner in merchandise to be sold in
correct text since it is unlikely that
the store or transported on the ship.
much improvement can be bought for 4
112
silver denars, and it is incom-
larger earnings.
prehensible that the rent should
113
increase by 50 silver denars a year for
ment in merchandise would be interest.
a loan of 4. But in E the text is: תן לי
114
סלע אחת ואני נותן לך בור אחד. "Give
that an investment in a renovation of
me one tetradrachma and I shall give
the store, or to provide the ship with
you one kor."
better sails or steering gear, is
110
legitimate (opinion of Rav Nahman in
The improvement of the object
justifies the increase in rent.
As will be noted at the end, this
A larger inventory may yield A perpetual rent for an investR. Simeon ben Laqish agrees
the Babli).
אבל. אין מק?לין צאן בתל מישראל מפני שהוא ריבית:( משנה זfoi. 10a) .מקבליו צאן בתל מהגוים ולוין ?*סן ימלוין אותן ?ריבית וכן בגר תושב .מלוה היא ישראל מעותיו של נכרי מדעת הנכרי אבל לא מדעת ישךאל Mishnah 7: One may not receive mortmain property115 from a Jew because that is interest. But one may receive mortmain property from Gentiles, one may borrow from them and lend them on interest, and similarly from a sojourner116.
A Jew can lend a Gentile's money on
interest by the Gentile's instruction but not by a Jew's117.
401
HALAKHAH 115
Property given in perpetuity, for
Mathematics of Finance.
which rental is due in perpetuity
116
irrespective of whether the original
seven Noahide commandments, in
objects are still in existence. Risk-free
particular the prohibition of idolatry.
income is interest; this also is the
117
definition of interest in modern
initiative.
A Gentile who follows the
In particular, not his own
. אין מק?לין צאן בחל מישראל כילי· אי זהו צאן בתל:( הלבה ז10c line 8) ! מרי הו עשויות ןגליו בלן שלזהב וולדו ומלב. אמר לו.היו לפניו פואה צאן חייב באחךיותיהן וא? מעלו׳ לי סלע שלכל־אחת3וגיזתו שלך ןאם מתו אף . אסור.ואחת משלד באחרונה Halakhah 7: "One may not receive mortmain property from a Jew," etc.
118
"What is mortmain property? He had 100 sheep and told another:
They are valued for you at 100 gold [denars]; their young, their milk, and their shearings are yours, but if they die you are liable for them and you .pay me a tetradrachma for every one of them at the end of the year 119 ".This is forbidden1193 Tosephta .119
5:13.
rate of 16%.
This example has an interest
119a
In the Tosephta: permitted
. נושא שכר חייב על האונסין אסור. תמו את מר.( רבי ?דמיה בעי10c line
12)
ליא ?עמים שמקננה שומר. נושא שכר חייב על האו?סין מותר.וכא את מר וכא. צאן בךזל לראשון. תפןן את מר. רבי ?דמיה בעי.חנם להיות כשואל ברם.י יוקזי· י*מו שעיקרו לראשון יןלךו לראשון3 אמר ר.את מר לשיני ·הכא עיקרו לשיני עלדו לשיני Rebbi Jeremiah asked: There
120
you say that a paid trustee who would
be responsible for accidents is forbidden. But here121 you say that a paid trustee who is responsible for accidents is permitted. Does it not happen that an unpaid trustee agrees to be like a borrower81122?׳
402
NEZIOIN BAVA MESIA CHAPTER F
Rebbi Jeremiah asked: There 123 you say that mortmain belongs to the first, but here you say to the second 124 . Rebbi Yose said, there since the essence belongs to the first, the offspring are counted for the first 125 . But here the essence belongs to the second since the offspring belong to the second 126 . 120
Mishnah 5, which
forbids
hands of a Jewish tenant farmer are
handing over calves to be raised unless
not subject to the laws of the firstling
the rancher is paid for his work.
since the mothers are considered the
121
Gentile's property.
Mishnah 6, which allows such
contracts for adult animals without
124
restrictions.
offspring is defined as the tenant's
122
property.
The quote from Halakhah 5 is
In the Halakhah here, the
slightly out of place here. Since the
125
rancher is supposed to use the animal
the mother if the tenant is in arrears
for his purposes, he cannot be under
with his payment, the Gentile retains a
the rules of the unpaid trustee; he is a
monetary interest in the mother. This
paid trustee.
is enough to free the offspring from
But this is really
irrelevant for the question; the main
Since the owner can repossess
the rules of firstlings.
point is that the transaction involves an
126
element of risk which shields it from
For the majority opinion in Mishnah
the laws of interest, Note 115.
Bekhorot 2:4, the offspring's offspring
123
is subject to the rules of firstlings for
Mishnah Bekhorot 2:4, quoted in
the Babli 70b.
The offspring of a
As explained in the Halakhah.
the same reason.
Gentile's mortmain animals in the
תושב האמור. רבי אומר.( ןלוןין מסן ומלוין אותן ?ריבית כולי10c line 16) . גר צדק האמור בריבית איני יודע מה טיבו.בעבד עברי איני יידע מה טיבו "One may borrow from them and lend them on interest, and similarly from a sojourner." Rebbi said, I do not know the definition of "sojourner" quoted in reference to the Hebrew slave. I do not know the definition of "proselyte" quoted in reference to interest 127 .
403
HALAKHAH In the Babli, 91a, "sojourner" is
"Stranger" is the proselyte; "sojourner"
quoted in connection with interest,
127
is the Noahide stranger, "stranger's
"proselyte" in connection with the
family" is the idolater, "essence" is an
Hebrew slave. There is no need to
idolatrous temple. But he has no better
adapt the Babli's reading.
interpretation to offer.
The first reference is to Lev. 25:47:
The second question is about Lev.
"If the hand of a stranger and sojourner
25:35,36: "If your brother wax poor and
with you be opulent but your brother
his hand totter with you; you have to
wax poor next to him and be sold to
support him, stranger and sojourner
the stranger sojourner with you or to
and living with you. Do not take from
the essence of the stranger's family."
him interest and increase, . . ." Here
Rebbi notes that the verse implies that
again, Sifra explains that "stranger" is
"stranger and sojourner" is the same as
the proselyte; "sojourner" is the
"stranger sojourner".
Noahide stranger, but the second
Therefore, he
objects to the usual explanation (Qiddusin
20b; Sifra
ad
statement contradicts our Mishnah.
25:47):
.( מלוה ישראל מעות של נקרי מדעת נקרי אבל לא מדעת ישראל10c line 18) וננם לי ואני. אמר לו ישראל אחר.ישראל שלוה מגוי וביקש להחזירם לו . ]אמר רבי יוסי. ואם מעמידו עם הגוי מותר. אסור.נותן מ־ךך שאףנ נותן לו [.והיא שמעמידו עם מגוי וננם לי. אמר לו ישראל אחר.גוי שלווה מישראל וביקש למחזיךם לו . אמר רבי יוסי. מותר ואם מעמידו אצל ישראל אסור.ואני מעלה לי ריבית .והיא שהעמידו אצל ישראל ביו שזקפן עד שלא נונגייר בין.ישראל שלווה מגוי וגוי מישראל ןנךנגייר אם עד.משנקנגייר גובה הקרן ולא הריבית אבל גוי שלווה מישראל ונךנגייר שליא נךנגייר זקפו עליו ?מלוה גו?ה מקרן והריבית משנונגייר גובה מקרן אמר רבי יעקב בר. גובה מקרן ואת מריבית. בר קפזרא אומר.ולא מריבית מפיון שאת מבריחו מן הריבית אף הוא נעשה גר. טעמא ךבר קפזרא.אחא .שקר
404
NEZIOIN BAVA MESIA CHAPTER F
"A Jew can lend a Gentile's money on interest by the Gentile's instruction but not by a Jew's."
128
"A Jew had loaned money from a
Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden129. But if he introduced him to the Gentile, it is permitted." [Rebbi Yose said, only if he let him stand with the Gentile.]130 131
"A Gentile had borrowed money from a Jew and wanted to return it
when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is permitted. But if he introduced him to the Gentile, it is forbidden." Rebbi Yose said, only if he let him stand with the Gentile. 132
"A Jew had borrowed money from a Gentile or a Gentile from a
Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest.133 But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest." Rebbi Jacob bar Aha said, Bar Qappara's reason is that if you exempt him from interest he is turned into an insincere proselyte134. 128
Tosephta 5:16; Babli 71b. For
the remainder of the Halakhah, cf. Tosefta kiFshutah Bava Mesi'a pp. 220229. 129
Nachmanides's
quote
from
the
Yerushalmi in his Novellae ad 71b. The question is, what is the role of the Gentile in this matter. Even though
If the Jew receives the money
R. Yasa holds in Demay 6:1 (Note 10)
from the Jew not on the Gentile's
and Terumot
command; this is forbidden by the
Gentile can appoint a Jew as his agent,
Mishnah.
and the Tosephta can be interpreted in
130
this sense that the borrower has to get
Added from E supported by
1:1 (Note 76) that a
405
HALAKHAH the lender's agreement to transfer the
Gentile, it is permitted. R. Yose holds
loan to another borrower, R. Yose
that the Gentile cannot be the Jew's
denies this and requires that the loan
agent; therefore, the transaction is
actually be transferred by the Gentile.
prohibited only if the Jew is an agent,
The Amora R. Yose was the student of
not if the Jew agrees to the Gentile's
R. Jeremiah, student of R. Ze'ira,
action.
student of R. Yasa.
132
Tosephta 5:21, Babli 72a.
133
E has a longer text:
131
Tosephta 5:17; Babli 71b.
As
long as the money is given by the
בין שזקפו עד שלא נתגייר בין משנתגייר גובה.ישראל שלווה מגוי וגוי מישראל ונתגייר בין. ישראל שלווה מגוי ונונגייר. רבי יוסה אומר.הלןוץ ולא הריבית ]דברי רבי מאיר [.שזקפן עד שלא נתגייר בין שזקפן עליו משנתגייר גובה הקרן ואת הריבית A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest [the words of Rebbi Mei'r. Rebbi Yose says, if the Jew had borrowed money from a Gentile, whether the loan was finalized before or after his conversion, he can collect both principal and interest.] The text attributed to R. Me'ir is the
assumed.) The E text as it stands is
same in Tosephta and Babli. The text
either superfluous or defective; the L
attributed to R. Yose is the same in the
text certainly is defective since the
Babli; it is the same as attributed to Bar
third sentence of the p a r a g r a p h
Qappara in the Halakhah.
contradicts the second.
In the
The two
Tosephta, R. Yose (the Tanna) holds
sentences most likely belong to two
that the Gentile debtor cannot pay
different authors, as attested by the
interest after conversion but a Jewish
Tosephta.
debtor of a loan executed before the
134
Gentile's conversion has to pay interest
difficulty in finding a Jewish mate; his
(since the obligation he entered into
rule is to the ex-Gentile's benefit.
Who t h e r e f o r e might have
was legitimate at the time it was
אמר.לווה אז־ם מבניו ובנותיו בריבית ^לא שמחנסו בריבית
(10c line 30)
לא יהא אדם לווה. בגון אנא לרבה בר בר חנה ורבה בר בר חנה לי.רב T T
T T
-
-
T - s
T T
־
-
ד
-
:
! • ז
י
:
. אבל גוי לווה ?שקל ומלוה ?סלע.בשקל ומלוה ?סלע
406
NEZIOIN BAVA MESIA CHAPTER F
ואינו חושש משום לווהV ישראל ·· : ערב tt נעשה לו ·,· וישראל ־!י T : •מישראל ״r:·מגוי וגוי ׳ ·. T: . ישראל שמינה גוי אפיטרופא או ס?טר מותר ללוות ממנו ?ריבית.ר?ית .וגוי שמינה ישראל אפמץתפא או סנטר אסור ללוות מפזנו בריבית מעות ישזראל.מעות גוי שהיו מופקדיו א?ל ישזראל אסור ללוות בריבית כל־שהוא. זה הכלל.ל גוי מותר ללוות ממנו ?ריבית$שהיו מופקדין א באחריות גוי מותר.באחריות ישראל אסור. י· ד-
T
r
R
··
T
!
י
R ··
־
T
135
"A person may borrow from his sons or daughters on interest, but he
educates them for interest." Rav said, e. g., I from Rabba bar bar Hana or Rabba bar bar Hana from me. "A person may not borrow for a seqel and lend out for a tetradrachma; but a Gentile may borrow for a seqel and lend out for a tetradrachma.136" 137
A Jew may borrow from a Gentile, and a Gentile from a Jew, and a
Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward 138 , it is permitted to borrow from him on interest.
But if a Gentile appointed a Jew as
guardian or steward, it is prohibited to borrow from him on interest. 139
It is forbidden to borrow on interest a Gentile's money deposited
with a Jew; it is permitted to borrow on interest a Jew's money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant140 is forbidden, what the Gentile has to warrant is permitted. 135
Tosephta 5:15; Babli 75a. The
136
A Jew cannot be a banker,
Babli version, "to lend his children and
taking deposits from Jews at 2%
family" is presupposed here; otherwise
interest (one seqel per mina) in order to
Rav could not point to deals between
lend to Gentiles at 4%. But a Gentile
him and his cousin's son Rabba bar bar
banker can take deposits from Jews or
Hana.
Gentiles to lend to other Jews at a
The Babli prohibits this
practice; it only permits deals between
higher rate.
scholars who know that interest is
137
forbidden and give the money as a gift.
Tosaphot 71b, s. v. גגון
Tosephta
5:20; q u o t e d
in
407
HALAKHAH 138
The word was identified by S.
Lieberman
as Latin
administrator of an
saltuarius,
139
Tosephta 5:19.
140
Since the banker is obligated to
agricultural
pay his depositors even if a borrower
domain. Since the Gentile gives the
defaults, the deposits are treated as the
loan, interest is permitted even if the
banker's property.
capital is a Jew's.
היה הוא ךנחלה. אין פוסקיו על הפירות עד שיצא השער:( משנה חfoi. 10a) לקוצרים פוסק עמו על הגדיש ועל ה>ג?יט של ענבים ועל המ?\ןגן של זיתים פוסק עמו על הזבל פל־ימות.ועל הביצין של יוצר ועל הסיד משישקע כבשנו . רבי יוסי אומר אין פוסק על סז?ל עד שיהא לו ז?ל באשפות.השנה רבי יהוךה אומר אף על פי של א. פוסק עמו ?שער הגבוה.וחכמים מתירין .לי א ת מעותיי
פסק עמו כשער הגבוה יכול הוא לומר לנן לי כזה אי
Mishnah 8: One does not contract for produce until a rate was established141. If he was the first to harvest, he may contract142 for the stack of sheaves, or the vat of grapes, or the barrel of olives, or for potter's clay and lime when it was loaded in his oven. One may contract for manure the entire year; Rebbi Yose says, one may not contract for manure unless he has manure on his dungheap, but the Sages permit it143. One contracts for wholesale price144; Rebbi Jehudah says, even if one did not contract for wholesale price he may say to him, give me some like that or return my money145.
מלוה אךם את אריסיו חיטין ?חיטין לזרע אבל ל א לאכל שהיה:משנה ט רבן גמליאל מלוה את אריסיו חיטין ?יוקר והוזלו או ?זול והוקירו ונוטל .מסן ?שער הזול· לא שןזלכה כן אלא שרצה להחמיר על עצמו Mishnah 9: A person may lend to his sharecroppers wheat for wheat 146 as seed grain but not as food; but Rebban Gamliel lent his
408
NEZIOIN BAVA MESIA CHAPTER F
sharecroppers wheat grain; if at high price and the rate went down or at low price and the rate went up, he took from them at the low rate147, not because this is practice but because he wanted to be strict with himself. 141
In the absence of a functioning
rate.
commodities exchange, a trader may
145
Since money does not acquire
not conclude a contract for future
(Chapter 4, Note 2), the buyer can
delivery of a commodity for a fixed
require delivery at the going rate, if it
price if he receives the money
is less than the one stipulated earlier,
immediately. For he might have to buy
or annul the contract without being
the commodity later at a higher price
subject to judicial censure since he
and then the material delivered would
only paid for future delivery.
convey a "premium for waiting". Once
146
the rate is established and the seller
as seed grain and receives the same
can immediately hedge his trade by
amount back at harvest time.
another contract, the transaction is
commercial
legitimate even if the seller does not
forbidden since in case the rate at the
have any of the commodity which he
new harvest was higher than at sowing
sells and for which he is paid.
time there would be an element of
142
Before a rate was established,
interest (cf. Note 180). But seed grain
the farmer can sell at any price level
for the landlord's own domain is an
he sees fit if the basic produce is in his
investment, not a loan.
hand. He can sell grain on the basis of
147
He gives them a certain amount
transaction
As a
this
is
The statement of the Mishnah
the harvested sheaves, wine on the
would have been unnecessary since it
basis of the harvested grapes, olive oil
already was stated that investments do
on the basis of the harvested olives.
not fall under the rules of loans, were
The potter can sell finished pottery
it not that Rabban Gamliel (in the low-
once he has the raw material in
inflation environment of Nerva's and
storage.
Trajan's times) used to provide his
143
sharecroppers with seed grain for
Since on a farm manure is
continually produced.
which he determined the price and
144
It is possible to write a contract
then at the next harvest took it back at
that the money be paid now for a later
the lower of last year's and this year's
delivery at the then going wholesale
prices, to avoid even the semblance of taking interest.
409
HALAKHAH
מהו ל?סוק בשער. אין פוסקין על הפירות כולי:הלכה ח
(10c line 39)
רבי בון. אין פוסקיו. פוסקיו־ ריש לקיש אמר. רבי יוחנן אמר.שלסירקי לא מסת?ךה ךיוךי ריש לקיש לרבי יוחנן.בר חייה ?׳!)א קוכזי רבי זיךא ותמה אנא. אמר רבי בון בר כןזנא.?שער סירקי שלציפירין שאינה פוסקת אמר. בין פוסק לפירות בין פוסק למעות ביו מלוה לפירות.איך רבנן פליגי אבל )בפונךק( ]בפיסוק[ כל־עמא מודו. במלוה איךנ?ליגו.רבי יךמיה אבל ?מלוה כל־עמא מולו. ?פיסוק איונפלגון. אמר ר?י עסה.שאסור . ר?י יוסי ?ן מנינה אומר. פוסקיו על השחת. ך?י ר?י ינאי אמרי.שמותר כל־העיירות הסמוכות לטיבריא כיון. ר?י יוחנן אומר.אף על חלות ך?ש .שיצא שער שלטיבריא פוסקין Halakhah 8: "One does not contract for produce," etc. May one contract based on Saracens' rates 148 ?
Rebbi Johanan says, one may
contract; Rebbi Simeon ben Laqish said, one may not contract149. Rebbi Abun bar Hiyya asked before Rebbi Ze'ira: Would it not be reasonable that Rebbi Simeon ben Laqish agree with Rebbi Johanan about rates of Saracens of Sepphoris, since that is uninterrupted150? Rebbi Abun bar Cahana said, I am wondering about what the rabbis disagree? Whether contracting for produce151, or contracting for money 152 , or a loan on produce153? Rebbi Jeremiah said, they disagree about a loan, but about (a hostelry) [a contract]154 everybody agrees that it is forbidden155. Rebbi Yose said, they disagree about a contract, but about a loan everybody agrees that it is permitted. In the House of Rebbi Yannai they said, one contracts for cattle feed 156 . honeycombs.
Rebbi Yose ben Hanina said, also on
Rebbi Johanan said, in all villages near Tiberias one
contracts once the rate was established at Tiberias. 148
The rate quoted by Arab traders
who in most cases are itinerant and
might not be around at the time of delivery.
410 149
NEZIOIN BAVA MESIA CHAPTER F In the Babli, 72b, this is
6). But if 6 months before the next
attributed to R. Johanan and accepted
harvest the prices probably are higher,
as practice.
this might be permitted.
150
154
While it is the going rate on a
The text in parentheses is L's, a
Saracens' market, it is not called
scribal error. The text in brackets is
"Saracens' rate".
E's.
151
155
Contracting for a fixed amount
Since the seller cannot be sure
of produce.
to find the merchandise at a reasonable
152
Fixing the unit price.
price if the exchange does not exist
153
Taking a loan of produce now
permanently.
to be repaid at the next harvest. If at
156
that time the rate is expected to be
the spontaneous growth of fallow
higher, this certainly is forbidden (Note
fields.
Mostly taken year round from
. רב אמר.היה הוא ףנחילה לקשריו פוסק עמו על הגדיש כולי
(10c line 48)
רבי יוחנן וריש.מחוסר מעשה אחד פיקזק מחוסר כמה מעשים אינו פוסק והא מקנניתא פליגא.לקיש תריהין אמריו אפילי מחוסר כמה מעשים פוסק . היה היא תחילה לקשריו כולי.על רב "If he was the first to harvest, he may contract for the stack of sheaves," etc.
Rav said, if one processing stage was missing, one may
contract; if several processing stages w e r e missing, o n e may not contract 157 . Rebbi Johanan and Rebbi Simeon ben Laqish both say, even if several processing stages were missing, one may contract.
But the
Mishnah disagrees with Rav: "If he was the first to harvest, 158 " etc. 157
The farmer may contract to sell
the wine press, be pressed, the juice
his produce if no more than one
fermented, filtered, and cured, it is
operation is needed to prepare the
obvious that Rav is in error.
produce as it is customarily delivered.
Babli 74a, Rav is quoted as permitting
158
Since the vintner may contract
two processing stages but not three;
to sell wine once he harvested his
Samuel represents the opinion here
grapes, which have to be transported to
attributed to the Galilean Sages.
In the
411
HALAKHAH
אבא בר זמינא יהב חד דינר לקפילא ונסב מיניה ?שןגה זלילה
(10c line 52)
אתו חמרייא. רבי חייה רובה הוה ליה פיתן. ולא מודי רב.דבל־שתא •
־r
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נr
T
T
T
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:
•
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t
:
. אמרו ליה. לית בדעתי מזבנתה ?דון אלא בפוךיא. אמר לון.מיזבנה מיניה . אמר ליה. אתא שאל לרבי.זבנה לן כדון מה ךאךנ עתיד מיזבנתה בפוריא היה סי?ב לי מעות ובא ליטול ממנו. ?פק קב>גה במונניתא ותני כן.אסור . אסור. עשם עלי ?שער שבשוק ואני אעלה לך כל־יב חךש.בגייו ואמר לו מודי רבי חייה חביבי די לן יהבין ליה. אמר רב.דלא כאיסרו הבא בידו T J
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T
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T
T !
T ־
T
קנה מן ?בר ןאגךא בתר. א?ךא מן ?בר וקנה בתר כן שרי.וקנה מ?בר שרי .?ן אסור Abba bar Zamina gave a denar to the food merchant and took from him at the cheapest rate of the entire year. Rav 159 did not agree. Rebbi Hiyya the Elder had flax. The donkey drivers wanted to buy from him. He told them, it is not my intention to sell this before Purim160. They said to him, sell it to us now at the price which you would sell it for at Purim161. He went to ask Rebbi, who told him, it is forbidden. He went out, formulated this in a baraita, and stated the following:
162
"If one was
owing money and the other wanted to take from him on the threshing floor, when he told him, credit it to my account by the market rate163 and I shall provide you all twelve months164; this is forbidden for it is not as if the assarion came to his hand165." Rav said, my uncle Rebbi Hiyya will agree that if they paid him and he immediately acquired, then it is permitted.
If he paid beforehand and acquired afterwards, it is
166
permitted ; if he acquired earlier and paid afterwards, it is forbidden161. 159
A name must be missing here
price to be the highest of the year,
since the first generation Amora Rav
161
could not express an opinion about
flax to a region where flax was more
dealings three generations later.
expensive, and pay him on their return.
160
The flax then is a loan and the higher
When one would expect the
They intended to transport the
412
NEZIOIN BAVA MESIA CHAPTER F
payment later is a "premium for
164
waiting."
produce in installments at a reduced
162
rate implies hidden interest payments.
Tosephta 4:23; a different vers-
Paying his debt by delivery of
ion in the Babli, 62b.
165
163
where money changes hands at the
The wholesale rate at harvest
In contrast to the Mishnah,
time, which is the lowest of the entire
time the contract is signed.
year.
166
This is the case of the Mishnah.
מה ךהינון ע?דין. אמר ליה.( דבי לעזר יהב דינר לחד בר נש10c line 61) מתפע ולהלן לית לי עמו עסוק אין פחתין ואין.[מיכן ועד חנוכה דידי ]ידידו דבי לעזר חשש על קרוב. בעה מיתן ליה בתר חנוכה ולא קביל.יתירין דיךך . קירוב שכר וריחוק ספסד זי מידת רשעים.לשכר ןרחוק לספסד ותני כן קרוב א ה ואה רחוק א ה ואה זי.קירוב הפסד וריחוק שכר זי מידת צדיקים בעא מיעבד ליה כהדא דרבי. רבי יצחק יהב דינרין לבר נש.מידת כל־אךם יקרא. כלזנא ?הב מ דינרין לבר נש מיןבן ליה כיתנא.לעזר ולא קביל עילווי . איזיל סב מיניה מ כורין רברבין. אמר ליה.כירנן אתא שאל לרב Rebbi Eleazar invested a denar with a person and told him, what it earns between now and Hanukkah is mine [and yours]167, afterwards I do not have any part with you, whether they earn or lose it is yours168. He wanted to give to him after Hanukkah but he did not accept169. Rebbi Eleazar had misgivings because of "close to gain and far from loss," as it was stated 170 :
"Close to gain and far from loss is the way of the
wicked171. Close to loss and far from gain is the way of the just. Close and far equally to both is the way of everybody172." Rebbi Isaac invested denars with a person. He wanted to stipulate as did Rebbi Eleazar but the other did not accept173. Cahana invested 40 denars with a person to buy flax for him. Flax went up in price174. He went to ask Rav, who told him to go and collect 40 large
kor175.
HALAKHAH 167
Reading of E, split 50-50. In the
413
of interest does not arise.
light of the following comments, this
173
seems to be the correct reading.
wicked to let R. Isaac feel just.
168
174
The trader did not have to
He did not want to appear as
When they sold the flax and
return the investment immediately.
made money.
169
175
Since the trader bore the entire
Money made on investments is
risk, R. Eleazar did not accept riskless
not interest. (A gold denar is given as
income which is interest.
the normal price for a kor of grain,
170
Tosephta 4:16, Babli 70a.
Note 3. The excess of a large over a
171
As the Tosephta states, the yield
regular kor represents Cahana's gain.)
of an investment in which the investor
In the Babli, Bava qamma 103a, Rav
is partially shielded from risk is
similarly holds that if from the start
partially interest and therefore forbid-
the money was given as investment,
den.
Cahana was entitled to the gain, but
172
As long as risk is evenly distri-
not if it was given as a loan.
buted among all investors, the question
ביקש רבי להתיר קליטו שלים ולא הניחו רבי ?שכ>עאל ביו־בי
(10c line 70)
. ואית דכ>ריו רבי ישכןעאל בירבי יוסי ביקש להתיר ולא הניחו רבי.יוסי יבלי עשרין. ]אמר ליה. בר נש דיהב לחקריה ק דינרין.מאי קליטו שלים אמר רבי. א?דו ?»של שניהם. אין פוסתין דיךןז ואין אותרון דיךןז.דינרין [ ?גון איליו דיהבין עיביךתא לאילין ךמ?רשין לריסים מתתזיין.חונה . אין זו רבית אלא הטרשא.קסוסטבן או מג קסוסטבן Rebbi wanted to permit the ocean's absorption but Rebbi Ismael ben Rebbi Yose did not admit it; some say that Rebbi Ismael ben Rebbi Yose wanted to permit but Rebbi did not admit it.
What is the ocean's
absorption? A person gave 100 denars to another. [He tells him, my yield is 20 denars. If it is less, it is on your account, if it is more, it is for your account. If it is lost, it is of both 1 7 5 .
Rebbi Huna said,] 176 for instance
those who give merchandise to those who depart overseas to the stadia 177 for two or three xestes178.
That is not interest but property.
414 175
NEZIOIN BAVA MESIA CHAPTER F He gives money for overseas
176
Addition from E.
trade. If everything goes well, his rate
177
Probably Greece or Southern
of return in 20%; the fixed rate would
Italy. The text of Ε is ],ooV; Lieberman
characterize this as interest. But if the
reads [־,?׳Λ, Greek νήσοι "islands".
ship sinks, "the ocean absorbs it," he
178
bears half the loss. The 50 denars at
Roman sextarius, as a measure about
risk make this an investment.
The
.53 1. Maybe the idea is that the gain
problem is whether the transaction as a
from a successful voyage overseas
whole be classified as a loan or an
brings in enough money to be measured
investment.
by volume (cf. Yebamot 6:4, Note 75).
Α ξέστης is the equivalent of a
היה., ךתנינן תמן.( רבי יוסה ורבי לעזר בן עזריה אמרו דבר אחד10c line 75) ן עזךיה אוסר עד ש?עמיק5 גליו והילד· ורבי אל>גזר/ לו ז־בר מו>גט מוסיף .שלשה ]או עד שיגביה שלשה[ או עד שיתן על השלע Rebbi Yose and Rebbi Eleazar ben Azariah 1 7 9 said the same thing, as we have stated there: "If he had little, he may continuously add to it, but Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock." 179
R. Yose in the Mishnah denying
denying an exception to the rules of
an exception to the rules of interest for
the Sabbatical year for accumulation of
manure; R. Eleazar ben Azariah in
manure.
Mishnah Sevi'it
3:2 (Notes 18-22)
לא יאמר אדם לסבירו הלווני כור חיטין ואני אתן לזז מן:( משגה יfoi. 10a) והילל. אבל אומר לו הלוני עד שיבא ?ני או עד שאמצא המפתח.הגורן וכך היה הלל אומד לא תלוה אשה ככר לסבירתה עד שתעשנוה.אוסר .בדמים שמא יוקירו החטים ונמצא באות לידי רבית
HALAKHAH 10
415
Mishnah 10: A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor180, but he may tell him, lend me until my son comes or until I find the key 181 , but Hillel forbids. Similarly, Hillel 182 said that a woman may not lend a loaf to another unless she fixed its price, for possibly wheat may rise in price and they would be entangled in problems of interest.
אומר אדם לסבירו נכש עמי ואנכש עמך עדור עניי ואעדור:משנה יא כל־ימי. ולא יאמר לו נכש עמי ואעדור עמך עדור עמי ואנכש עפןך.עמך לא יאמר לו סרוש עמי בגי־יד ואני עמך.מ־יד אחד ?ל־למי ךביןגה אחת .בו־ביעה Mishnah 11: A man may say to another, weed with me and I shall be weeding with you, hoe with me and I shall be hoeing with you, but he shall not tell him, weed with me and I shall be hoeing with you, hoe with me and I shall be weeding with you. All the dry season is one, all the wet season is not; one may not say to him, plough with me in the dry season and I shall be ploughing with you in the wet season183.
כיצד. רבן גמליאל אומר יש ריבית מוקדמת ויש רבית כןאוסךת:משנה יב נתן את עיניו ללוות ממני הי ה משלח לו ואומר בשביל שילויני זו היא ריבית לווה ממנו וסיוזיר לו את פועותיו היה משלח לו ואמר בשביל.מוקדמת רבי שמעון אומר יש.מעותיך שהיו ?טילות אצלי זו היא ריבית מאוחרת .רבית דברים לא יאמר לו דע אם בא איש פלוני ממקום פלוני Mishnah 12: Rabban Gamliel says, there exists predated and postdated interest. How is this? If one indended to borrow from him and sent him [a gift] saying, so you should lend me; that is predated interest. If one had borrowed and returned the money when he sent him [a gift] saying, that is for your money which was not earning for you while it was with me; that is postdated interest. Rebbi Simeon says, there exists verbal interest.
416
NEZIOIN BAVA MESIA CHAPTER F
One should not say to him, you should know that X came from place Y184. 180
This is the general prohibition
sures, it is possible that in Egypt and
of lending commodities against the
the neighboring countries the price of
same amount of commodities since
wheat was very sensitive to the
lending and repayment might represent
requisitions for the provision of Rome
very different values on the spot
and therefore unpredictable.
market.
183
181
Short term loans for which no
agricultural work against agricultural
big change in commodity prices is to be
work if these would represent vastly
expected.
different expenditures if they needed
182
hired hands.
While the records of Hillel's
One may not offer to exchange
time, the reigns of Caesar and August-
184
us, do not indicate inflationary pres-
the guest for the creditor.
לא ייאכןר אז־ם
.וזיני
To let the debtor take care of
. לא יאמר אדם לחבירו כול:הלבה י
(10d
line
1)
הא עד שתים שלש שבתות. הלויני כור חיטים ואני אתן לך לגוו־ן.לחבירו . הלכה כהלל. שמואל אמר. והלל אוסר.מותר . . . .
Halakhah 10:
T T
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־
T
״
S
·י
··
·
T
"A person may not say to another," etc. It was stated:
"A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor," therefore for two or three weeks it is permitted; "but Hillel forbids. 185 " Samuel said, practice follows Hillel 186 . 185
E adds: "But he may tell him,
that his short text is original; the
lend me until my son comes or until I
implication of both texts is the same.
find the key, but Hillel forbids;"
186
t h e r e f o r e two or three weeks is
Babli reject Samuel's statement.
forbidden. The formulation of L shows
Babli 75a; the editors of the
5
417
HALAKHAH 1
) (foi. 10aמשנה יג :אילו עובדיו ?לא תעשה המלוה והלוה ומןגךב והעדים ווזכמים אומרים אף הסופר .עוקרים על בל ונתן ומשום ועל בל תקח ממנו ועל לא תחיה לו כנושה ועל לא ךנשימון /גליו נשד ולפני עור לא ונתן מכשול מראת מאלהיך אני ייי. Mishnah 13: The following transgress prohibitions: The creditor, and the debtor, and the guarantor, and the witnesses; the Sages say, also the "scribe. They transgress "do not give,187" and "do not take from him,188 and "do not be a creditor,189" and "do not burden him with interest,189" and "before a blind man do not put an obstacle; and fear your God, I am the "Eternal.190 the law and has to know that he
Lev. 25:37.
187
participates in an illegal activity. The
Lev. 25:36
188
extended interpretation of Lev. 19:14 is
Ex. 22:24.
189
;one of the signs of pharisaic doctrine
Lev. 19:14. While the preceding
190
it is intimated that the Sadducees, the
verses spell out the guilt of the parties,
opponents of the Sages, would absolve
this verse explains the guilt of the
the scribe from guilt.
scribe, who is supposedly learned in
)(10d line 5
הלבה יג :ואילו עו?רין בלא תעשה כולי .אמר רבי יסא .בוא
וראה כמה סמיות עיני מלוי ר?ית .אךם קורא לחבירו עובד עבודה זרה ומגלה עריות ושופך דמים ומבקש לירד עמו לחייו .וסלה שוכר העדים וסלבלר ואומר לסן .בואו וסעידי שכפר במקום .ללמךך שכל־המלוה ?ריבית כופר ?עיקר ר?י שמעון ?ו אל/גזר אומר .יותר ממס שכו?רין בעיקר כופריו שעושין סתוךס פללזטרן ואת משס טיפש ואימרים .אילו סיס יודע משת שכך הלינו ממיחיו לא סיה כוךנבו .ר?י עקיבה אומר .קשה הרי?ית שאף הטובה ר?ית .הרי שאמר ליקח לי ירק מן השוק אף על [י שנתן לו דעותיו הרי זה ד?ית ר?י שמעון אומר .קשס הרי?ית שאף שאילת שלום ר?ית .ל א שאל לו שלום מ?מיו ועל שלווס ממני סקדים לו שלום סרי זה ר?ית .וכן סיס ר?י שמעון ?ן אל/גזר אומר .כל־מי שיש לו מעות ואינו מליון ?רי?ית עליו סכתוב
418
NEZIOIN BAVA MESIA CHAPTER F
המישמוט הזה. אמר רבי שמואל בר אימי.אומר כספו לא נתן בנשזל וגוי . ובא שלמה ופירש הצל לקוחים למלת וגוי.ל א היינו יוךעין כזהו Halakhah 13: "The following transgress prohibitions," etc.
191
"Rebbi
Yose192 said, come and see how blind are the eyes of people who lend on interest. If a person calls another one idolator, or adulterer, or murderer, the other will want to destroy him. But this one pays witnesses and a scribe and tells them, come and testify that I negated the roots [of Judaism], Rebbi Simeon ben Eleazar said, they negate much more than the roots, for they declare the Torah false193 and Moses an idiot and say, if Moses had known how much we are earning, he would not have written it. Rebbi Aqiba says, interest is difficult since even a favor can be interest. If one 194 told him to buy vegetables on the market for him, even though he gave him the money, this is interest. Rebbi Simeon said, interest is difficult since even greeting can be interest. If he never greeted him but because he took a loan from him he is quick to greet him, this is interest195.
196
In this sense, Rebbi Simeon ben Eleazar used to say, about a
person who has money and does not lend it on interest the verse says197: 'his money he did not lend on interest,' etc. Rebbi Samuel bar Immi198 said, we would not know what this tottering was if Salomon had not come and explained: 'to save those taken to death.'199" 191
Tosephta 6:17-18; a short quote
195
In the Tosephta, this is R.
also in the Babli, 75b.
Aqiba's statement.
192
196
Babli 71a.
Tanna, instead of R. Yasa, the Amora.
197
Ps. 15:6. "One who does this
193
will never totter."
One has to read R. Yose, the
Greek
πλαστός,
ή,
όν,
"fabricated".
198
184
In the Tosephta, R. Simeon or R.
If the creditor uses the debtor to
Shemaia. R. Simeon bar Immi was a
run errands for him without paying for
third generation Amora. In Midrash
the latter's time, it is interest.
Ps. 15(6), R. Samuel (ed. S. Buber, Note
HALAKHAH 1 31). 199
419
15:6; it is presumed to have the same Prov. 24:11: "To save those
meaning. As usual, the argument is
taken to death, and tottering to be
about those parts of the verses which
killed, if you refrain." The root used in
are not quoted.
Prov. 24:11 is the same as that in Ps.
השוכר את האומנין פרק ששי
השוכר את האומניו והטעו זה את זה אין להם זה על זה:( משגה אfoi. 10d) שכר את ההמר ןאת הקדר פךייא פרין וחלילין לכלה או למת.אלא תרעומת פועליו להעלות פשתנו מן המשרה ןכל־דבר שהוא אבד ןרןזרו בהן פזקום .שאין אדם שוכר עליהן או מק\ןגן Mishnah 1:
If somebody hired tradesmen 1 and they tricked one
another 2 , they only have mutual complaints on o n e another 3 . 4
If
5
somebody hired a donkey driver, or a teamster , carriage carriers , or flute players for a bride or a burial, workers to bring his flax from the soaking pond, or anything in danger of being lost, if they reneged at a place where nobody is available 6 , he hires at their expense or tricks them. 1
Independent contractors.
workers (Halakhah 2), for contractors
2
This Chapter is the continuation
it is restricted to cases where no
of Chapter Four. While in trade there
irreparable loss would be caused to the
is a notion of fair price, and over-
other party.
charge or underpayment are reasons to
3
annul the contract, t h e r e is no
no recourse in court. But if the injured
mechanism to establish fair rates for
party tells others about the bad
services (or labor wages, Chapter 7);
treatment he received, it is no slander.
the notions of overcharge or under-
4
payment do not apply. In addition, a
of " קדרpotter".
contract for services becomes final
5
only with the start of work; before that
πορεΐο φόροι. [Cf. Greek πόρευμα
time each party is in principle free to
"means of transportation or φέρετρον
annul the contract at any moment.
"bier, litter, frame" (E.G.)] (Musaphia
While this right is unalienable for
reads περιφέραια "circumference,
The injured party in general has
Reading " קררteamster" instead
Reading with D. Hoffmann
421
HALAKHAH1 circle" and interprets as "curved
a replacement that would save him
trumpets". Arukh explains "a kind of
from a big loss, reneged on the contract
litter" without indicating an etymology
and demanded a much higher price, he
Rashi: prepared wood to construct a
can either try to get a replacement at a
litter, tpopelov.)
much higher rate and then sue the
6
If the contractor had agreed to
original contractor for the difference,
a certain price but then, when the
or he can agree to the exorbitant
employer was in a situation in which it
amount and then pay only the original
was impossible for him to quickly find
rate with the blessing of the court.
איתיי. ה?\עו זה את זה מהו. השוכר את האומנין כולי:( הלפה א10d
line 56)
?דין מן עשר רבן# ואשכחון.אתון עבדיו עמי היד אתון;)בדין מן חמש רבן }?דין/ ואשכחון.)?דין מן עשרה יומין/ )בדין עמי היך אתון/ אתון.למלאכה )?דין עם/ איתיי אתון.גן( ]הטעו[ בעל ה? י ת מהו/\? )ה.מן סמשה יומין איתיי.)בדין מה רבן למלאכה/ ןאשכחון.)בדין ]מי ך?ן/ חביריכון היד הנון .)?דין מי ?מין/ ואש?חון.)?דין[ מה ימין/ )?דין עם חבירכון היד הנין/ אתון . אבל הלכי ולא מצאי ונבואה. של א הלכי הסמרים.?מה ךברים אמירים ולא דימה. נותן למן שכר ןזליכה וסזירה.פועליו לנכש ימצאו שךהו זלחה . היושב בצל ליושב בחמה. עושה מלאכה ליושב ובטל.הבא טעון לבא ריקן אמר לון.ר?י חייה רובה אגר ממרין למיתא ליה כיינו הלכי ימצאוה לחה לא דאנא חייב מיתן לכון. ואמר להון. פוק והב לון אגרן מושלם.רב .אגריכון אלא אנא חעה משרית לכון Halakhah 1: "If somebody hired tradesmen," etc. 7What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]8. You work for me a job which needs ten days. It turned out it was work for five days9. What means, [they] 10 tricked the householder?
Come, work for me with your
colleagues [for ten large [coins]. It turned out it was work for five large [coins]9. You work for me a job which needs five days.}10 It turned out it was work for ten days8.
11
"When was this said; if the donkey drivers did
422
NEZIOIN BAVA MESI'A CHAPTER
not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming 1 2 . But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun. 13 "
Rebbi
Hiyya the Elder hired donkey drivers to bring his flax. They went and found it wet 13 . (Rav) 14 said to him, go and pay them their full fee.
He
said to them, not that I would be obligated to pay you your fee but I, Hiyya, am handing it over to you 15 . 7
13
The Babli has a completely
8
When
it
would
spoil
in
transport.
different interpretation. The employer tricked
14
the
The Tosephta and the Babli
contractor.
allow the employer to pay only for the
9
actual work done, not the contract sum.
The contractor tricked the
employer.
14
10
One has to read "Rebbi", since
Reading of E, supported by Ran
Rav was in no position to tell his uncle
(Commentary to the Mishnah). L reads:
and teacher what to do, and in the
The employer tricks them.
Babli, 76b, he is quoted as accepting
Both
statements apply.
his uncle's original opinion.
11
Tosephta 7:1; Babli 76b.
15
12
In the Babli and in 2 out of 3
declaration he barred himself from
Tosephta
sources:
"their
As a voluntary gift; by this
appealing to the court to get his money
fee
back and established practice to pay
completely."
the full fee due.
n־j\i> w a p
o n tnyi .to'njpn
SIN o ' V ^ P
.onioif o
^ ־w i ? *u? . r p ^ D rp?rn
־
(
n
*
.*too to irm >tot> on !־.irpN^>?
.to ·ppw i>sn fvarp iN yby to !rm !nan
l>*־o>! 5 na> nwjto ״PJ^ n£ rpri on .nwyto ״prow ri£ a !״own n־ih >n!־
to r
.»»־In
|־rm i ^!׳on )״.iddn^p ־nop iN
Ntm >313 nDt?n · · :
T T ־S
-
f
*raj? o>y^tp
i n£p Twyy n£ n»n on .rnyjw n>a to ·pny Nt>ii
>
to
irm
ovn n>o*v>a.־im>a >a״i N^n · · :
T S : ·
T
׳
· ·
R
42
HALAKHAH
אבל בדבר האבד שוכר עליו. בדבר שאינו אבד.במה דברים אמורים T
T
··
·•
T
T
T
T
:
T
־:
״
T
T
T
:
־:
יT
V
־
נוטל מזה. סלע פסקתי לך ב אני נותן לך.ממקום אחר ימטעו ואומר לו עד ?דון ו?>בד עד ?די. ו?לבד עד כדי שכרו. אמר ר?י אילא.ונותן אה במה ךברים אמירים ?מקום. ו?לבד עד ?די שכרו לשעה.שכר אותי היום אבל אם ראה ממריו שממשמשין ובאין או.שאינו מוצא לשכור פועלים אין לו עליו. צא ושכור לך אחת מכל־אילו. אמר לו.שפרק שפעתי ?למן .אלא תךעימת 11
"When was this said? Before they started. But if he accepted to
harvest a field for two tetradrachmas, harvested half and left half uncut, a garment to weave for two tetradrachmas, wove half and left half unwoven, one estimates for him. How does one estimate what he did? If what he did was worth six denar, he gives him a sela' or he has to finish his work16. If it was worth a tetradrachma he gives him a tetradrachma; Rebbi Dosa says, one estimates what remains to be done 17 .
If what
remains to be done was worth three denar, he gives him a seqel or he has to finish his work18. If it was a seqel, he gives him a seqel19."
Rebbi
Ze'ira in the name of Rav Huna, Rebbi Bina, Rebbi Jeremiah20 in the name of Rav: practice follows Rebbi Dosa. 11
"When was this said? If nothing is in danger to be lost. But if it is in
danger to be lost, he hires others on his account21 or tricks him and tells him, I contracted with you for one tetradrachma, I shall give you two. He takes from one and gives to the other." Rebbi Ila said, only up to his wages22. So far, only up to his wages for that day, or only up to his wages for that hour?
11
"When was this said? At a place where no workers are
ready to be hired. But if one saw that donkey drivers approached, or that he was unloading his ship in a port23, he 24 may tell him, go and hire yourself one of these; he only has a complaint on him."
42 16
N E Z I N BAVA MESI' CHAPTER According
the
Tosephta; the Babli reads as in the
holds t h a t a
preceding sentence, "if a tetradrachma,
contractor, like a hired worker, has an
he gives a tetradrachma." M. Margalit
unlimited right to stop his work.
in Pene Moshe (supported by D. Pardo,
Therefore, the contractor is always
Hasde David) writes that in case the
paid what is due him; for half the
first contractor finished exactly half
contract work done he must be paid
the job, he is paid the smaller of half
half the contract sum.
Even if the
the contract sum or the amount another
replacement contractor will charge 6
contractor takes to finish the job. If
denars for work specified in the
that would be one seqel, the original
original contract for a sela' or 4 denars,
contractor also gets only one seqel·,
the additional costs are to be borne by
since he broke the contract, the earlier
the employer.
obligation of his employer
17
abrogated.
anonymous Tanna
to
Rashi,
The Babli, 67a, explains that R.
was
Dosa follows Mishnah 2 and restricts
20
the unlimited right to leave work
is not mentioned in the Babli but is
without notice to workers only. The
accepted by Maimonides.
contractor
21
can only claim
the
The Babylonian. The statement
In this case, the anonymous
difference between the contract sum
Tanna agrees with R. Dosa that the
and what was paid to his replacement.
original contractor cannot claim more
18
This is difficult to understand.
than the d i f f e r e n c e between the
Instead of "3 denars", in the Tosephta,
original contract sum and the amount
the reading is "5 denars", in the Babli "6
paid to the second contractor.
denars".
22
The Babli is clear: The
contract sum was 8 denars.
If the substitute contractor
If the
charges more than the original amount,
substitute contractor gets 6, the original
the defaulting contractor cannot be
one gets 2 denars, or one seqel.
sued for the difference. (Babli 78a).
S.
Lieberman conjectures that in L the
23
Greek Xi|xt!v.
numeral was spelled out, as it is in E,
24
The first contractor can get out
and that שלשהwas a copyist's error for
of the contract without penalty. "He" is
ששה, the Babli's reading.
the contractor," "him" the employer.
19
This reading is confirmed by the
42
HALAKHAH
אם בעל. סשוכר את סאומנין וחזרו בסן יז־ן לתחתונה:( משנה גfoi. 10d) כל־המשנח ידו לתחתונס וכל־חחוזר בו ידו.הבית חוזר בו ידו לתחתונה T
~
T
:
T
: ־ ־
T
V
־
:
־
T
T
! ־ ־ ־
T
.להתחתונה Mishnah 2: If somebody hired tradesmen1 and they backed out they are disadvantaged25; if the householder backs out, he is disadvantaged26. Anyone changing the terms of a contract is disadvantaged27; anyone backing out of a contract is disadvantaged. 25
The contractor can only claim
26
He has to pay the contractor's
the difference between the contract
claims in full.
sum and what was paid to his
27
Mishnah Bava Qamma 9:5.
substitute..
כי לי ?ני ישראל. רב אמר. השוכר את סאופונין כולי:הלבה ב
(11a line 7)
עבד ע?רי סיא. אמר רבי יוחנן.אין ישראל קונין זה את זה
עבדים
על דעתיס. בין פועל בין בעל הבית יכול למזור בו. על דעתיה ך_רב.מקנניתא . פועל יכול לחזור בו ולא בעל סבית.דרבי יוחנן Halakhah 2: "If somebody hired tradesmen," etc. Rav said, "because the Children of Israel are My servants28," Jews cannot buy one another. Rebbi Johanan said, this was stated about a Hebrew slave29. In Rav's opinion, both a worker and an employer can back out; in Rebbi Johanan's opinion the worker can back out but not the employer30. 28
Lev. 25:55.
invalid as "stipulating against the words
29
The verse is in the paragraph
of the Torah", must hold that any
about a Hebrew slave of a Gentile, who
employment contract which specifies a
has to be freed in the Jubilee year.
fixed term of employment can be
30
It seems that the attributions
enforced only against the employer, not
have to be switched. Rav, who quotes
the employee. In the Babli 10a this is
the verse, holds that a contract which
universally accepted.
bars a worker from quitting his job is
exclude that the worker who quits his
This does not
426
ΝΕΖΙΟΙΝ ΒΑ VA MESI'A CHAPTER SIX
job in the middle of
work
be
Mishnaiot
as a p p l y i n g
both
to
financially disadvantaged (Babli 77a).
contractors and workers; both can
R. Johanan, who holds that the verse is
renege on their obligations if they
irrelevant in the context, must read the
accept the penalties spelled out there.
בבקעה. השוכר את הסמור להוליכה בהר והוליכה בבקעה:( משנה גfoi. 10d) שכר.והוליכה בהר אפילו זו עשרה ?)ילין וזו עשךה מילין ומתה סייב לשלם מתה.את החמור והבריקה או שנשאת בא״רייא אומר לו ןזרי שלך לפניך .או נשבךה סייב להעמיד לו חמור M i s h n a h 3:
Somebody w h o rented a donkey to lead it on the
mountain but led it in the valley, in the valley but led it on the mountain, even if both ways were ten mil, if it died he has to pay 31 . If he rented a donkey and it developed eye trouble 3 2 or it was taken to government service 322 , he tells him 33 , here is your property before you. If it died or broke a limb, he has to provide him 34 with another donkey. 31
Even though a renter does not
33
The owner tells the renter that
have to pay if the rented animal dies
this is a common risk which anybody
(Mishnah 7:9), since he "changed the
working with animals has to live with;
terms
he does not have to provide him with
of
a
contract,
he
is
disadvantaged." 32
another animal.
Cf. Arabic
"to have trouble
seeing". 32a
34
The owner has to provide the
renter with a new animal. Greek αγγαρεία.
. ניסא בהר והוליכה בבקעה. השוכר את הסמור כולי:( הלבה ג11a Une 11) רבי. בשמונה מסמת אויר.בבקעה והוליכה בהר רבי שמעון בן יקים אמר . רבי מאיר היא דאמר. רבי יוחנן אמר.דוסתי בן ינאי אמר שהכישה נחש ־
T
·
··
־
T
»T
T
T
T
T
־
T
- ־
יV
־
·
.כל־המש?ה על דעת בעל הבית נקרא גזלן
42
HALAKHAH 3
Halakhah 3: "Somebody who rented a donkey," etc. One understands on the mountain, but he led it in the valley. In the valley, but he led it on the mountain? Rebbi Simeon ben Yaqim said, if it died because of the air35. Rebbi Dositheos ben Yannai said, if it was bitten by a snake 36 . Rebbi Johanan said, it is Rebbi Meir's who said, anybody who deviates from the owner's instructions is called a robber37. 35
Even though mountain air is
36
Which
are
healthier, some animals cannot stand
agricultural areas.
the change in climate. In the Babli,
37
infrequent
in
Qiddusin 2:1, Note 70.
78a, the argument is inverted.
אית תניי. או שנעשית אנגוץא. דבזק.( שכר החמור והבריקה11a
line 14)
. מאן ךתני. מרי שלך לפניך. אומר לו. ואית תניי תני. אנגריא ?מיתה.תני . אומר לי· סרי שלך לפניך. מאן דמר. באותו שיכול לפשר.אנגריא ?מיתה ?אותו שאין יכול לפשר כדרך וזליכתה אין חייב להעמיד לו.גזר אומר/תני· ר?י שמעון ?ן אל אמר ר?י אבהו. שלא ?ךךך הליכתה חייב להעמיד לו חמור אחר.חמור אחר .מור אחר0 ?קפנךוץא אין חייב להעמיד לו.?שם ר?י מסי ?ן חנינה . ר?י אבהו ?שם ר?י יוסי ?ן סנינה.בסיליקי חייב להעמיד לו חמור אחר . אין חייב להעמיד לו חמור אחר.א?זרה מיכא ללוד ואינסיבת אנגריא ללוד . חייב להעמיד לו חמור אחר.מיכא ללוד ואינסיבת אנגריא לצור "If he rented a donkey and it developed eye trouble," it was stumbling38. "Or it was taken to government service." There are Tannai'm who state, government service is like death39; but there are Tannatm who state, he tells him, here is your property before you. He who stated, government service is like death, if he 40 can find an accomodation; he who says, he tells him, here is your property before you, if he cannot find an accomodation.
42
NEZIOIN BAVA MESI' CHAPTER I 41
"It was stated, Rebbi Simeon ben Eleazar says, if it happened on the
road, he does not have to provide him with another donkey; if it did not happen on the road, he has to provide him with another donkey. 42 " Rebbi Abbahu said in the name of Rebbi Yose ben Hanina: At a short-cut 43 he does not have to provide him with another donkey; on the king's highway 44 he has to provide him with another donkey. Rebbi Abbahu in the name of Rebbi Yose ben Hanina: If he hired it from here to Lydda and it was taken into government service from here to Lydda, he does not have to provide him with another donkey 4 5 ; from here to Lydda and it was taken into government service from here to Tyre 46 , he has to provide him with another donkey. 38
This is Rava's explanation in the
Hananel, quoted in Tosaphot 78b. s. v.
Babli, 78b.
nx.)
39
43
Tosephta 7:7; in the Babli 78b
Latin compendiarium [iter]; cf.
this is a statement of Rav.
Berakhot
40
The donkey's owner with the
government officials found him alone
government official who wants to take
on a narrow path, it is his fault that the
the donkey, to make sure the animal is
animal was taken.
returned to him after a short period.
44
41
1:1, Note 36.
Since the
Greek (οδός) βασιλική. Since
Tosephta 7:7; Babli 78b. For the
everybody walks there, the lessee is
entire paragraph cf. Tosefta kiFshutah
not to blame. This argument is roughly
Bava Mesia' pp. 251-252.
equivalent to that of Note 42.
42
45
If the donkey was taken by the
This is a temporary inconven-
government while it was on the road,
ience; the donkey will be available to
the owner may say to the lessee that it
the lessee after a short interval.
was his bad luck to be in the wrong
46
place at the wrong time. But if the
lessee, to go to Tyre and to reclaim his
officials went to look in all the barns,
animal.
it could not have been the lessee's bad
without a beast of burden for a very
luck and the owner has to provide a
long time.
replacement.
(Explanation of R.
It is up to the owner, not the The lessee cannot be left
429
HALAK.HAH 3
בשאמר. רבי יוחנן אמר.( מתה או נשבךה חייב להעמיד לו חמור11a
line 25)
לדין בעית אייתי. אבל אם אמר לי סמור זה יכיל מימר ליה.לי סמור קזתם אם. אמר דבי זיךא. רב הונא אמי· סייב לטפל בו באותו פןקום.לי קומין ואם.יש בטפילה ?לי לשכור לו גיידור קטן איני סייב להעמיד לו חמור אחר אם יש ??בילה ?די ליקח. אמר רבי הונא.לאו חייב להעמיד לו חמור אסר ןאם לאו חייב להעמיד לו.גיידור קטן אינו חייב למעמיד לי סמור אחר .סמור אסר "If it died or broke a limb, he has to provide him with a donkey." Rebbi Johanan said, if [the lessee] requested "a donkey" without specifications. But if he requested "this donkey", [the lessor] may tell him, you wanted this one, bring it before us. Rav Huna said, he47 has to deal with it on place. Rebbi Ze'ira said, if he can get enough from his effort to lease a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey. Rebbi Huna47a said, if the cadaver is worth enough to buy a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey48. 47
The lessee, not the lessor is
proceeds for his needs within the terms
obligated to sell the carcass or the
of the lease; only an eventual residual
injured animal.
would go to the lessor.
47a
In E: Rebbi Ila.
Huna hold that the receipts for the
48
The dispute between R. Ze'ira
carcass or the injured animal represent
and R. Huna is quoted in the Babli, 79a,
capital which, therefore, has to be
as a dispute between Samuel and Rav.
delivered to the lessor who for his part
Samuel and R. Ze'ira hold that the
is required to provide a substitute
lessee is empowered to use the
animal to the lessee.
Rav and R.
4
NEZIOIN BAVA MESI' CHAPTER I
גה אם/ השוכר את החמור להוליכה בהר !־הוליכה בבק:( משנה דfoi. 10d) להוליכה בבקעה והוליכה בהר אם מחליקה.ממליקה פטור ואם הוחמה חייב חייב ואם הורזמה פטור ואם מסמת ממעלה חייב. Mishnah 4: Somebody rented a donkey to lead it on the mountain but led it in the valley; if it slipped, he is not liable49; if it suffered a heat stroke, he is liable. In the valley, but he led it on the mountain; if it slipped, he is liable; if it suffered a heat stroke, he is not liable but if it happened because of the ascent50, he is liable.
גה אם נשבר מק?קו/ משוכר את מפךה לחרוש בהר וחרש בבק:משנה ה לדוש בקטנית ודש. בבקעה וחרש בהר אם נשבר מק?קן חייב.פטור . בתבואה ח־ש בקטנית חייב מפני שמקיטנית מחלקת.בתבואה פטור Mishnah 5: Somebody rented a cow to plough51 on the mountain but ploughed in the valley, if the plough's peg52 broke, he is not liable. In the valley but he ploughed on the mountain, if the plough's peg broke, he is liable53. To thresh legumes54 but he threshed grain, he is not liable; to thresh grain but he threshed legumes, he is liable, for legumes make [the floor] slippery.
משוכר את מממוי* למביא עלימ חיטין ומביא עליה שעורין:משנה ו סומכוס. ן?מה יוסיף על משאו וימא חייב.תבואה ומביא עליה לנ?ן רוייב .אומי משום רבי מאיר סאה לגמל של שה קבין לחמור Mishnah 6: Somebody who rented a donkey to use it to transport wheat but transported barley, grain but transported straw, is liable55. How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Mei'r: one se'ah for a camel, three qab56 for a donkey57. 49
A mountain donkey can be
presumed to be sure-footed.
If it
slipped it is not the lessee's fault; the lessor cannot sue the lessee even
4
HALAKHAH though the lessee v i o l a t e d
the
the independent Mishnah mss. add:
conditions of the lease.
Because volume is difficult to carry
50
If the donkey died of heat
(Maimonides's text: because volume is
stroke while climbing in the mountains,
as difficult as weight.) The specific
the lessor can sue the lessee for the
weight of barley is less than that of
value of the donkey since the lessee
wheat; the same specified weight will
violated the conditions of the lease.
mean a larger load for barley than for
51
He rented the plough with the
cow. 52
wheat. The Mishnah also adds that the standard volume to be carried by a
The central peg with which the
donkey is a letekh, 15 se'ah, about 190
plough is steered; the most delicate
liter.
part of the plough; cf. Berakhot 2:4,
56
Half a se'ah, about 6.4 1.
Note 206.
57
A contract to carry a certain
53
volume allows an excess volume of 1/30
For the uneven terrain puts
more stress on the steering mechanism.
of the stipulated amount. This makes
54
Beans or peas.
the standard load carried by a camel 1
55
The Mishnah in the Babli and
kor, 30 se'ah.
תני כמה יוסיף על משאו ויהא. השוכר את הסמור כולי:( הלבה ד11a line 32) קב לכתף. לסמורV31? סאה לגמל וג. סוממס אומי משום רבי מאיר.סייב . וקזפינה לפי מה שהיא.וג סאין לעגלה Halakhah 4: "Somebody who rented a donkey," etc. "How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meir: one se'ah for a camel, three qab for a donkey, one qab for a porter, and three se'ah for a cart. But a ship according to its size"58. 58
11)
Tosephta 7:10, Babli 80b.
שלחו. ש י י ר ה שנפל עליה גייס מחשביו לפי ממון ולא לפי נפשותa
line 35)
. איו משנין על ממנהג שלשיירה.לפניהן תייר מחשביו לפי נפשות גליה נסשיל ומיקל ממשואה מסשביו לפי משאוי ולפי ממון/ גמד/ספינה ש אבל משוכר מסבירו קרון או קזפינה מסשביו לפי משאוי.ולא לפי ?פשות
42
NEZIOIN BAVA MESI' CHAPTER I
.ולפי נפשות ולא ל?י כנמון ואם.שיירה שנפל עליה גייס הגמד אחד מסו והציל מידן הציל לאמצע חמדין שנפלו עליהן ליסטין מגמד אחד מהן.כקננר לו ןשות הציל לע*מו השותפין. ואם הקננה עמם בבית דין הציל לעצמו.והציל הציל לאמצע מה שמחלו. לשם פלוני מחלנו. א ם אמרו1 שמחלו לסן מוכסיו מסלו לאמצע
.מסלו לו ולמו. הרי אילו מסזידיו למי שמכידין.הגבאין והמוקסין ףנשובתן קשה .שאיו מכיריו ?עשו מסן צוךכי ציבור 59
"If a caravan was attacked by soldiers60 one computes according to
value but not according to persons. If they sent a scout ahead of them, one computes61 according to persons. One does not deviate from the usage of caravans62." 63
"If a ship encounters a calamity64 and one lightens its load, one
computes according to weight and value but not according to persons. But one who rents a carriage or a ship from another person computes according to load and persons but not according to value65." 66
"If a caravan was attacked by soldiers60 and one of its members
managed to save something from their hand, he saved equally [for all]; but if they gave him permission67, he saved for himself. If donkey-drivers were attacked by robbers and one of theirs managed to save something from their hand, he saved equally [for all]; but if he stipulated with them in court, he saved for himself. If toll collectors forgave to partners, they forgave equally [for all]; but if they indicated, we forgave to Mr. X, what they forgave, they forgave him." 68
"The repentance of publicans and toll collectors is difficult69. They
should return to those whom they know; [moneys taken] from people they do not know they should use for the public good."
4
HALAKHAH 59
Tosephta 7:13; Babli
Bava
the merchandise carried should not
qamma 116b.
make any difference.
60
66
The meaning of גייסis as
variable as the corresponding Arabic "troup; army; soldiers".
In this
Tosephta 8:25; Babli
Bava
qamma 116b. 67
In the interpretation of the
context it is presumed that they came
Babli this refers to the case of a prior
to plunder, not to kill. Therefore, what
agreement that in case of an attack,
is left after they are gone is divided
everyone will keep what he can save.
proportionally to the value of the
This agrees with the explicit rule for
original cargoes.
donkey caravans which prescribes a
61
prior arrangement by a court document.
Payment for the scout's salary.
In Tosephta and Babli: "One computes
68
also according to the number of
qamma 94b.
persons."
69
62
accepted doctrine (Mishnah Yoma 8:9)
Local rules always supersede
general rules. 63
Tosephta 8:25; Babli
Bava
Their problem is the generally
that sins between man and fellow man
Tosephta 7:14; Babli
Bava
are not forgiven by Heaven unless the
qamma 116b.
sinner asks forgiveness from his fellow
64
It is not clear from the frequent
man. Since under the antique system of
mention of CP3ui נחשולwhether the
tax farming, neither the tax- nor the
reference be to a storm or to a single
toll-collector could make a living if
giant wave. The translation compares
they only exacted the legal amounts,
the word to Arabic
they will have sinned against a great
"unlucky,
ominous, calamitous, disastrous".
number of people whom they do not
65
know by name.
For the transporter, the value of
כל־האומנין שומרי שכר וכולן שאמרו טול את שלך והבא:^( משנה ז1. מעות שומר חנם שמור לי ואשמר לך שומר שכר שמור לי ואמר לו הנח רבי יוךה אומר הלוהו. המלוה על המשכון שומר שכר.לפניך שומר חנם אבא שאול אומר מותר אדם.מעות שומר חנם הלווהו פירות שומר שכר τ
τ
τ
•ז
ד
ד
· · • ד י ר
··
•ז
·
• ד
··
^
ד
.גני לחיות פוסק עליו והילך מפני שהיא ?משיב אביךה/ להשכיר משכונו של
4
NEZIOIN BAVA MESI' CHAPTER I
Mishnah 7: All artisans are paid trustees70, but in any case where he said, take what is yours and bring money, he becomes an unpaid trustee71. Watch over what is mine and I shall watch over what is yours, paid trustee72. Watch over what is mine, and he said, put it down before you, an unpaid trustee73. He who gives a loan on a pledge is a paid trustee74; Rebbi Jehudah. said, if he lent money, he is an unpaid trustee75, if produce, a paid trustee76. Abba Shaul said, a person is authorized to rent out a poor person's pledge to continuously slice off [from the loan] because he is like a person who returns lost property77. 70
As such, he is liable if the
forclosure in case the loan was not
article was stolen or lost, in contrast to
repaid.
the unpaid trustee who swears but does
money in the opinion of this Tanna.
not pay (Mishnah 7:9).
75
Since the
This convenience is worth
In his opinion, the possibility of
artisan earns his money by creating or
a future advantage is not money's
repairing other people's possessions, he
worth today.
is rewarded for having them.
76
71
From the moment the client is
a pledge transfers the risk of spoilage
informed that his order is ready, the
to the borrower. This is an immediate
artisan no longer has a monetary
advantage to the creditor which makes
interest in keeping the object.
him a paid trustee.
72
77
The mutual services are worth
money.
Giving a loan in produce against
The creditor of a loan on a
pledge by a poor person has automatic As the Halakhah points out, the
permission to transform the loan into
Mishnah really should read: "put it
an antichretic loan in which the yield
down before me", as in the Babli and
of the pledge is used to amortize ("slice
the Mishnah manuscript corrected by
off") the loan. Once the loan is repaid,
Maimonides in his autograph Commen-
the pledge is returned to the borrower
tary.
who otherwise probably would have no
73
74
The pledge will save
the
creditor an application to the court for
possibility of redeeming his pledge. Cf. Gittin 4:6, Note 168.
4
HALAKHAH
הדא אנטיכריסים רבית. כל־האומנין שומרי שכר כולי:( הלכה ז11a line 46) .הוא Halakhah 7: "All artisans are paid trustees," etc. This aviixpriaK;78 is interest. o'cns'tJiK
creditor himself uses the pledge and
"Substitution of usufruct for interest."
credits the borrower's account with a
The antichretic loan described by Abba
specified amount per accounting
Shaul is unquestionably permitted since
period. It is held that such a set-up
it is easily verifiable that all earnings
automatically contains a certain amount
of the pledge be used to reduce the
of interest and is permissible only
amount of the loan.
between Jews and Gentiles.
78
In E correctly:
What
is
questionable is a loan in which the
. הנח לפניך. אבל אמר לו. הנח לפניי. כשאמר לו.( שמואל אמר11a line 47) .אינו ל א שומר חנם ול א שומר שכר T
T
S
T
·
79
Samuel said, if he said, put it down before me. But if he said, put it down before yourself, he is neither an unpaid nor a paid trustee80. 79
Reading of E and editio
prin-
ceps.
L has " ששאלthat he asked", a
Rav Huna. 80
The Yerushalmi version really is
scribal error. In the Babli, 81b, the
a rejection of any responsibility by the
statement is attributed to Rav's student
person asked to act as trustee.
רוצה אךם ליתן כמה ולמכור פירותיו על ?לי.אמר רבי יוחנן
(11a line 49)
רוצה אךם ליתן כפ>ה ולמכור. רבי אבהו בשם רבי יוסי בן רונינה.משכון .פירווניו למי שיפייסנו על ידי משכון Rebbi Johanan said, a person is ready to give something so that he can sell his produce based on a pledge81. Rebbi Abbahu in the name of Rebbi Yose ben Hanina said, a person is ready to give something so that he can sell his produce to somebody who will appease him by a pledge82.
4 81
NEZIOIN BAVA MESI' CHAPTER I He gives a reason f o r R.
extending the status of paid trustee not
Jehudah to declare the lender of
only to the person who lends against a
produce to be a paid trustee.
The
pledge but also to the lender without
creditor not only transfers the risk of
pledge who only receives a pledge
spoilage to the borrower but also has
later against extension of the loan for
his claim covered by a pledge.
an additional period.
82
He differs with R. Johanan in
המעביר חבית ממקום למקום ונעברה בין שומר חנם בין:( משגה חfoi. 10d) רבי אליעזר אומר זה וזה ישבע ותמיה אני אם יכולין זה.שומר שכר יישבע .וזה להישבע Mishnah 8: One who transports an amphora from place to place and it breaks shall swear83, whether unpaid or paid trustee. Rebbi Eliezer said, both shall swear84, but I am wondering whether any of them be able to swear85. 83
That it did not happen because
and about what should he swear? The
of his negligence.
unpaid trustee is not liable if he
84
swears, but how can he be sure that
This is the rule he was taught
by his teachers.
nothing he did contributed to the
85
accident?
Since the paid trustee is liable
whether it was his fault or not, why
תני רבי נחמיה. המעביר חבית ממקום למקום כולי:הלבה ח
(11a line 52)
אתא גבי רבי יוסי בן סנינה. ארים גולתיה.קדר מסר קךרוי לבר נש תברין אזל ואמר ליה ויהב.ךרך טובים3 אמר ליה איזיל אמר ליה למען תלך אמר ליה זיל ואמור ליה. לא. אמר ליה. ?הב לך אגרך. אמר ליה.גולתיה . אזל ואמר ליה ויהב ליה אגריה.ואו־חות צדיקים תשמור
4
HALAKHAH
Halakhah 8: "One who transports an amphora from place to place," etc. It was stated86:
87
Rebbi Nehemiah the potter gave his pots to a person
who broke them. He88 confiscated his89 coat. He 89 went to Rebbi Yose ben Hanina, who told him, go and tell him: 90"That you should go in the ways of good prople." He 89 went and told him88 who then returned his coat. He91 asked him, did he88 pay your wages? He89 said, no. He 91 told him, go and tell him: "And to the paths of the just you shall keep." He 89 went and told him88 who then paid his wages.
86 Since R. Yose ben Hanina was a second generation Amora, this expression is inappropriate. 87 In the Babli, 83a, the story is told about Rabba bar bar Hana and Rav. Its upshoot is that while the teamster who breaks something in transport is liable, if he is poor one should not insist on the letter of the
law. 88 R. Nehemiah the potter. The reading is confirmed by Kaftor waPerah 44 (ed. Luncz, Jerusalem 1899, p. 615) against the opinion of S. Lieberman who here suspects a lacuna. 89 The transporter. 90
Prov. 2:20.
91
R. Yose ben Hanina.
השוכר את הפועלין פרק שביעי
השוכר את ספועלין ואמר לסן להשכים ולהעריב מקום:( משגה אfoi. 11a) מקום שנהגו לזון יזין לספק.שנהגי של א להשכים ולהעריב אינו יכול לכופן מעשה ברבי יוחנן ?ו מקנ?א שאמר לבנו.מתיקה יספק הכל ?מנהג המדינה ו?ש?א אצל אביו אמר לו אפילו.צא שכור לנו פועליו ופסק לסו מזונות אתה עושה לסו ?סעידת שלמס בשעתו לא יצאת ידי חובתך עפיסו שסן ?ני א?ךסם י^חק ויעקב אלא עד שלא ימחילי במלאכה צא ואמור לסו על מנת רבן שמעון בן גמליאל אופןר לא היס.שאין לכם אלא פת וקטנית ?לבד .צריך סכל ?מנסג סמדינס Mishnah 1: One who hires workers1 and tells them to start early and work late2, at a place where it is not customary to start early or work late cannot force them to do so. At a place where it is customary to feed them, he has to feed them; to supply a snack, he has to supply it, always following local custom. It happened that Rebbi Johanan ben Matthew said to his son, go and hire workers for us. He awarded them food, but when he returned to his father, the latter told him, even if you serve them Solomon's meal in his time3 you did not fulfill your pledge since they are descendants of Abraham, Isaac, and Jacob. But before they start work go and tell them: On condition that your only claim be for bread and legumes. Rabban Simeon ben Gamliel said, that was unnecessary; one always follows local custom.
1 2
On daily wages. It is universally accepted that a
working day is from sunrise to sundown. An early riser starts work at
49
HALAKHAH
dawn and a late worker works until cattle, 100 sheep, also fallow-buck, dusk. gazelle, roe-buck, and fattened geese 3 30 kor fine flour, 60 kor coarse (IK. 5:3). flour, 10 feed-lot cattle, 20 grass fed ) b line 40ה ל כ ה א :השוכר את הפועלין כולי .אמר רב הושעיה .זאת )11 אומרת .הממזג מבטל את ההלכה• אמר רבי אימי .כל־המוציא מסבירו עליו .להביא ראייה חוץ מזו Halakhah 1: "One who hires workers," etc. Rav Hoshaia said, this means that usage supersedes practice4. Rebbi Immi said, everywhere the burden of proof is on the claimant except here5.
4 At least in civil law. As a literature. statement of Rav this also is in Yebamot 5 In employment law, the party 12:1, Note 21. The rule is never stated accused of not following local custom explicitly in the Babli but has has to prove that in fact he is following generated a very great number of it. responsa in all periods of rabbinic )? (11b une 42ני טי?ד?א לא משכימין ולא מעריבין .בני בית מעון משכימין ומעריבין .בני שיבר?א שעלו לשכר בית מעון מץכרין כבית מעון .בני בית מעון שירדו לשכר שיבריא נשיכרין כטיבריא .אבל שעולה משיבריא לשכר פועליו מבית מעון ?כילו מימר לון .כן סלקת במחשבתכון דלא הוינא משכח מיגר פועליו מטיבריא .אלא מין דשמעית עליכון דאתון משכימין ומעריבין ??? Vד ?1לקית ל׳?א• מקום שאין מנהג .יהוךה בן בוני רבי אמי.רב יהוךה. ףנניי בית דין הוא שחנהא השכמה שלפועלין ומערבה שלבעל הב?ת .ומה טעמא .תשת חושך ו?הי ל?לה .הכפירים שואגים לט.ךף .תתן להם ?לקוטון. תזרח השמש יאספון .יצא אדם לפ»^לו) .עךבית( ]עו־בי שבתות[ ביו השכמה בין הערבה מ״שלבעל הב?ת .עד איכן .עד ?די למלאות לו חבית מים ולבלות לו ךגה ולהךליק לו נר.
44
NEZIOIN BAVA MESI'A CHAPTER SEVEN
In Tiberias one does not work early or late2. In Bet Ma'on6 one works early and late. People from Tiberias who climb up to be hired in Bet Ma'on are hired on the terms of Bet Maon. People from Bet Ma'on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late7. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer 8 . What is the reason? "You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work9." (In the evening) 10 [Fridays]11 both early rising and late going is at the employer's expense 12 . How much? That he may fill an amphora of water, fry himself a fish 13 , and light the candle.
6 A place on the slope of the mountain overlooking Tiberias (Sotah 1:8, Note 280). According to Josephus, Vita 12, it is situated 4 stadia from Tiberias, less than 600 m. 7 The hiring contract always follows the local custom of the place of contracting, not the place of work. 8 A workday for a journeyman starts at sunrise and ends at nightfall. 9 Ps. 104:19-23,28. The only relevant verses are v. 22-23: "The sun shines . . . man goes out to work, his labors until evening." This implies that a workday does not start before sunrise
but continues after sunset until nightfall. The same argument in the Babli, in the name of R. Simeon ben Laqish (83a/b). 10 Reading of L, rejected by all commentators. 11 Reading of E. 12 On Friday a full working day does not start before sunrise but only continues until the later afternoon, leaving enough time for the worker to return home and prepare for the Sabbath before sundown. 13 The quickest way to prepare cooked food.
441
HALAKHAH 2
אדם שהלך לקדש אשה ?»מקום.( על דעתיה דרבי יוחנן ?ו מקניה11b line 54) . על מנת ךתעבדי כן וכן ןתאכלי כן ןכן.אחר צריך להוגנות עמה ולומר לה In the opinion of Rebbi Johanan ben Matthew14, a man who goes to another place to preliminarily marry a woman has to stipulate with her and tell her, on condition that you work so and so much and eat for such and such costs.
14 Who relies neither on local usage nor on the stipulations of the
Mishnah.
העושה במחובר לקךקע ?שעת. אילו אוכלין מן התורה:a ( משגהfoi. 11a) ?מר מלאכה ובתלוש מן הקךקע עד שלא נגמרה מלאכתן ו?ךבר שגידוליו מן ·הארץ 15
Mishnah 2: The following eat by Torah law : He who works on produce connected to the ground at the completion of work 16 , or separated from the ground before the completion of work 17 , only things grown from the earth18.
העושה במחובר לקךקע בשעה שאינה ?מר. ואילו שאינן אוכלין:משגה ג מלאכה ובתלוש מן הקרקע מאחר שנגמרה מלאכתן ובךבר שאין גידוליו מן ·הארץ
Mishnah 2: But the following may not eat: He who works on produce connected to the ground before the completion of work19, or separated from the ground after the completion of work 20 , or things not grown from the earth18.
היה עושה בידו אבל לא ברגליו ברגליו אבל לא בידיו אפילו:משגה ד י
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רבי יוסי בי רבי יהוךה אומר עד ש?עשה ?יןיו.בכתיפו הרי זה אוכל .וברגליו T
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NEZIOIN BAVA MESI'A CHAPTER SEVEN
Mishnah 4: If he was working with his hand but not with his feet, with his feet but not with his hands, even with his shoulder, he may eat. Rebbi Yose ben Rebbi Jehudah says, only if he works with hands and feet 21 . 15
The
agricultural
worker
farm has no right to eat from the
empowered by Deut. 23:25-26 to eat
produce, nor may the worker in a dairy
from grain and grapes.
drink from the milk.
16
19
The only time he may eat from
The agricultural worker during
standing produce is at harvest time if
the growing season.
he is occupied in harvesting.
20
17
became subject to the laws of tithing.
As long as the produce is not
The worker on food after it
subject to the laws of tithing, i. e.,
21
ready to be stored.
grapes mentioned in the verse.
18
Like the harvester of grain or
The worker at a hydroponic
כי תבוא. אמר רבי לא. אילו או?לין מן התוךה כולי:הלבה ב
(11b line 56)
. וכי עלת על דעת שיאכל עצים ואבנים מה תלמוד לומר ענבים.בכרם רעיך .שלא יקלף בונאינים וימצמץ בענבים Halakhah 2:
"The following eat by Torah law," etc. Rebbi La said, "if
you come into your neighbor's vineyard. 22 " Could anybody think that he would eat wood or stones? Why does the verse say "grapes"? That he may not skin figs or suck grapes 23 . 22
Deut. 23:25: "If you come into
23
Different, tannai'tic, arguments
your neighbor's vineyard, you may eat
are in the Babli 87b; Ma'serot
grapes to satisfy yourself." What else
(Notes 142-149); Sifry Deut. 266.
2:7
is there to eat in a vineyard?
11) כתיב כי תבא. אמר רבי לא. ה י ה עושה בידיו אבל לא ברגליוb T
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יצא עושה.רבי יוסי בי רבי יהולה אומר עד שיעשה ??ליי ותליו וגופו ברגליו אבל לא בגופו.ביליו אבל לא ברגליו. !
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HALAKHAH
. מה דייש מיוחד דבר שגידולו מן הקו־קע.רבי יוסי בירבי יון! אומר דייש מה דייש מיוחד דבר שלא.יצא החולב סמגבן ר׳מסבץ שאין גידולי קרקע יצא ה?ין משיק?ה ]והשמן[ משירד לעוקה הבודל בתמרים.נגמרה מלאכתו מה דייש שלא בא לזיקת.והמפרד בגרוגרות דבר שנגמרה מלאכתו "י
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. יצא הלש וסמקטף והאופה שבא לזיקת מעשרות.המעשרות ״If he was working with his hand but not with his feet." Rebbi La said, it is written: "If you come into your neighbor's standing grain," etc. 24 With his hands, binding. With his feet, he compresses. Even with his shoulder, he carries. 25
"Rebbi Yose ben Rebbi Jehudah says, only if he works with hands and
feet; this excludes him who works with his hands but not with his feet, with his feet but not with his hands." 26
"Rebbi Yose ben Rebbi Jehudah says, threshing. Since threshing is
special in that it refers to something grown from the earth, this excludes the one who milks, makes cheese with rennet or with mold, which is not something grown from the earth. Since threshing is special in that it refers to something not completely processed; this excludes wine after it was fermented, [olive oil]27 after it descended into the vat, one who isolates dates or separates dried figs, done after complete processing. Since threshing comes before the obligation of tithes, this excludes him who kneads dough, separates into cakes, or bakes, which comes after it became obligated for tithes." 24
Deut. 23:26. This quote is not
8:7; Babli
89a;
followed up here; it refers to the
Ma'serot 2:6, Notes 118-121.
The
discussion in Ma'serot 2:6, Notes 122-
argument refers to Deut. 25:4, the
123.
prohibition to muzzle the ox while he
25
Tosephta
8:7; Babli
Ma'serot 2:6, Note 117.
91b;
26
Tosephta
is threshing. It is declared that the rights of the laborer are no less than
444
NEZIQIN BAVA MESI'A CHAPTER SEVEN
the rights of the ox. The other sources
which is quoted in E as:
have an additional set of inferences יצא המעדר ב?פניס המנכש בשום ובלצליס.דייש מה דייש מיוחד שהוא תלוש מן הקזךלןע .ובקפלוטין דבר שהוא מחובר ללןךקע Threshing, just as threshing is particular in that it applies to plucked [grain]. This excludes him who weeds among vines, weeds among garlic, and onions, and leeks, which are connected to the ground. Since this text parallels a statement of
Yerushalmi Neziqin style, it has to be
the Tosephta and the Yerushalmi
accepted as original; missing in L.
Ma'serot but is formulated in the
27
From E, missing in L.
היה עושה בףנאנים לא יאכל בענבים בענבים לא ייאכל:( משנה הfoi. 11b) בוינאנים אבל מונע הוא את ע^מו עד שמגיע למקום היפות ואוכל· וכולן לא אמרו אלא בשעת גמר מלאכה אבל משום השב אבידה לבעלים אמרו i
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הפועליו אוקנלין בהליכתן מאימן לאימן ובסזיךתן מן הגת וסמור שקנהא Mishnah 5: If one was working on figs he may not eat grapes, on grapes he may not eat figs; but he may restrain himself until he reaches the place of the good ones and eat there 28 . In all cases they only referred to the time of finishing 29 work, but because of returning lost property to its owner 3 0 they said that workers may eat when they go from row to row, and when they return from the wine press, and a donkey while offloading. 28
The farmer cannot hinder his
infers from here (Sekhirut 12:2-3) that
agricultural worker from eating of his
at harvest time the worker may eat
best produce.
only during breaks in harvesting, not
29
This is also the reading of
while he is actually working; he may
Alfasi and Maimonides; the latter
not harvest with his right hand and eat
HALAKHAH
with his left. The word "finishing" is not in any Ashkenazic text, nor in the editio princeps of the Babli. The Provengal Me'iri writes the word in his Mishnah text but not in the quotes from the Mishnah in his commentary. 30 In order to minimize the time for which the employer pays but which
445
the worker uses to eat during working hours, traditional rules encourage him to eat only while going from one job to another or waiting for others to finish a task from where he can start his work. A worker who does not follow this rule is within his rights but cannot be expected to be rehired.
?וניב פי תבוא. אמר רבי לא. היה עושה בתאנים כולי:( הלכה ה11b line 68) . וכי מה יש בכרם לוכל אלא ענבים.בכרם רעיך ואכלת ענבים כנפשך ש?עך .ללמדך היה עושה בענבים לא יאכל בתאינים Halakhah 5: "If one was working on figs," etc. Rebbi La said, it is written: "If you come into your neighbors vineyard, you may eat grapes to satisfy yourself." What else is there in the vineyard to eat but grapes? To teach you that if he was working on grapes he may not eat figs31.
31 Deut. 23:25. E quotes the entire verse. It seems therefore that the text first part of the Mishnah which is from of L is original. the text of Sifry Deut. 266 on this
רבי. אוכל פועל קישות אפילו ?דינר וכואבת אפילו בדינר:( משנת וf01.11b) וחכמים מתיריו אבל.אלעזר חקימא אומר לא ייאכל פועל יותר על שכרו .מלמדיו את האךם שלא יהא רע?תו והא סותם הפתח מלפניו Mishnah 6: A worker may eat zucchini even for a denar's worth, or dates even for a denar's worth. Rebbi Eleazar Hasma said, a worker may not eat more than his wages32 and the Sages permit it33, but one instructs a man not to be voracious lest he close the door before him34.
446
NEZIOIN BAVA MESI'A CHAPTER SEVEN
32 His wages for the day's work. The Halakhah shows that this was less that a silver denar. In Mishnah Sevi'it 8:4 it is intimated that the daily wages might be as low as one assarius or a quarter denar. (In Matth. 20:2 one denar; but this is an aggadic text.) 33 In Sifry Deut. 266, both parties
learn from Deut. 23:25: "you may eat grapes to satisfy yourself." For R. Eleazar Hasma the criterion is yourself, for the Sages to satisfy. 34 Nobody will hire him in the future if he is known to abuse his rights.
רבי לעזר קן אנטיגנס. אוכל פועל קישות אפילו בדינר:( הלכה ו11b line 71) אוכל פועל יותר על. זאת אומרת.אומר בשם רבי רבי לעזר בירבי ינאי . . . .
T 1 IT
·
•
·
·
זאת אומךת שיאכל פועל. ןאית למריו רבי יוחנן ?שם רבי ינאי.שכרו .אשכול ראשון ואשכול אחרון Halakhah 6: "A worker may eat zucchini even for a denar's worth," etc. Rebbi Eleazar ben Antigonos says in the name of Rebbi Eleazar ben Rebbi Yannai, this means that a worker may eat more than his [daily] wages32. But some say, Rebbi Johanan in the name of Rebbi Yannai: This means that a worker may eat the first or the last bunch of grapes35.
35 Both the first and the last bunches of grapes would fetch a premium on the market of fresh fruits; nevertheless the farmer may not prohibit his hired hand from eating
them. In the Babli, 93a, this is formulated as: Even if the entire yield is only one bunch, the worker may eat it.
קוצץ אדם על ידי עצמו על ידי בנו ובתו הגדולים על ידי:( משנה זfoi. 11b) אבל ל א על ידי ?נו.ע?דו ושפחתו ה!נדולים על ?די אשתו מפני שיש ?סן דעת ו?תו סקטנים ולא על ?די ע?דו ושפחתו סקטנים וליא על ?לי ?סמתו מ?ני שאין בסו דעת
HALAKHAH
4
Mishnah 7: A person may contract for himself, for his adult son or daughter, for his adult male and female slaves, for his wife, because they have understanding. But he may not contract for his underage son or daughter, nor for his underage male and female slaves, nor for his animal, because they have no understanding36.
36 This Mishnah is explained only in a short section of the Babli, 92b/93a, which is summarized by Maimonides (Sekhirut 12:14): "A worker who worked together with his wife, children, and slaves for one employer may contract with the employer that none of them will eat from what they
are working on. That is, if they are adults, because they have understanding and therefore can give up their rights. But for those underage he cannot contract, since they eat not from their father's, nor from their employer's, but from Heaven's." Cf. also Ma'serot 2:6, Note 129.
השוכר את הפועלי! לעשות עמו בנטע ךבעי שלו היי אילי:( משגה חfoi. 11b) נךנפןסו עגוליו נתפתהו חביותיו. אם לא הה־מגן פוךה ומאכילן.לא יאללו .גן מעשר ומאכילן/ אם לא הידי.הרי אילו לא יאינלו Mishnah 8: If somebody hires workers to work with him in his fourthyear plantation, they may not eat. If he did not inform them, he has to redeem it and feed them 37 .
If his fig cakes were dislodged or his
amphoras opened, they may not eat. If he did not inform them, he has to tithe and feed them38.
37 Newly planted fruit trees in their first three years have to be stripped of their fruits as forbidden 'orlah. In the fourth year the yield may be redeemed and then eaten in place, or brought to the Temple and eaten
there in purity (Lev. 19:23-24; Tractate 'Orlah). Since eating from the fruit is a recognized privilege of agricultural workers, if they are not informed that they are to work on forbidden fruit they could not ask for higher wages to
44
NEZIOIN BAVA MESI'A CHAPTER SEVEN
compensate for the fruit. 38 It was stated in Mishnah 3 that workers on food processed to the stage of tithes have no privilege of eating from it. It is forbidden to eat titheable
but untithed food If the workers were hired under the impression that they had the privilege, the employer has to provide them with permitted food.
כל־שכיוצא בו בא לזיקת. השוכר את הפועלי)־ כולי:( הלבה ח11b line 75) קצץ. שכרו סתם פודה ומאכיל מעשר ומאכיל.מעשירות ואיסור אחר גרם לו ןכל־שאין כיוצא בו בא לזיקת המעשרות ואיסור אחר.עמו הרי זה אוכל . קצץ עמו הרי זה אוכל.גרם לו שכרו סתם אינו אוכל Halakhah 8: "If somebody hires workers to work," etc. Anything which is of a kind apt to be under the rules of tithing but another prohibition caused it [to be forbidden to eat], if one hired [a worker] without mentioning it, he has to redeem and feed, tithe and feed39. If [the worker] contracted for it, he eats40. But if it is of a kind exempt from the rules of tithing41 but another prohibition caused it [to be forbidden to eat], if one hired [a worker] without mentioning it, that one cannot eat42; if he contracted for it, he eats.
39 This is the case of the Mishnah; the "other prohibition" is the fourthyear status of the orchard. 40 This is obvious; any worker may contract to receive part or all of his wages as food. It is only needed here as a parallel to the next statement.
41 For example, any unripe fruit as mentioned in Ma'serot 1:2. 42 If this is from a fourth-year orchard, the worker has no claim to the fruit even if he was not informed beforehand.
. שומרי פירות אוכלין מהילכות מדינה אבל ליא מן התוזרה:( משנה ט£01.11« שומר חנם נשבע.אךבעה שומרין הן שומר חנם והשואל נושא שכר והשוכר
HALAKHAH
49
על הכל והשואל משלם את הכל ונושא שכר והשוכר מץבעין על הגבורה ועל .השבויה ועל המתה ימשלמין את האבידה ואת הגניבה Mishnah 9: Watchmen of produce43 eat because of local practice but not from the Torah. There are four kinds of keepers: The unpaid trustee and the borrower, the paid keeper and the renter. The unpaid trustee swears about everything44, the borrower pays for everything. The paid keeper and the renter swear about the broken, the kidnapped, and the dead45 but pay for the lost and the stolen.
43 They do not actually work and are not covered by Mishnah 3. 44 If anything happens to the goods entrusted to him he does not pay if he is able to swear that he did not take
anything and that it was not his fault; Ex. 22:6-8. 45 They do not pay for what happened beyond their control; Ex. 22:11-12.
רב הונא. שומרי פירות או?לים מהילכות מדינה כול:( הלבה ט11c line 4) אבל בשומרי גינות ופןדיסין אוקלין מן. בשומרי פירות היא מקנניתא.אמר אבל ?שומרי. בשומרי גינות ופךדיסין היא מךנניתא. שמואל אמר.התורה תני רבי חייה ומסייע על.פירות איו אוכלין לא מתורה ולא מהילכות מדינה . לרבות את השומרין שיהוא מטמין בגדיו. וטמא הכהן עד העו־ב._רב הונא Halakhah 9: "Watchmen of produce eat because of local practice," etc. Rav Huna46 said, the Mishnah refers to watchmen of produce47. But watchmen of vegetable gardens and orchards eat by Torah law. Samuel said, the Mishnah refers to watchmen of vegetable gardens and orchards43. But watchmen of produce eat neither by Torah law nor by local practice48. Rebbi Hiyya stated in support of 4 9 Rav Huna: "The Cohen shall be impure until evening," to include watchmen, that they make their garments impure50.
4 46
NEZIOIN BAVA MESI'A CHAPTER SEVEN In the Babli, 93a, the opinion of
Jewish groups.
Rav Huna is quoted as that of his
50
teacher Rav; Samuel's opinion is
Red Cow, Num. 19, in particular 19:7.
reproduced there.
The priest who supervises the burning
47
After the harvest.
of the cadaver of the red cow becomes
48
If the produce is ready to be
impure simply by watching
This refers to the law of the
the
sold, it only has to be watched to
procedure even if he touches nothing
prevent loss.
and does nothing himself. This proves
49
This use of עלwhen one would
that watching alone is counted as an
expect לmay be the root of German-
activity in Torah law, as asserted by
Jewish " פשר על פסחusable for Passover"
Rav Huna.
instead of כשר לפסחused by all other
רבי יהודה אומר. זאב אחד אינו אונס ושני זאיבין אונס:( משנה יfoi. 11b) .בשעת משלחת זאבים אף זאב אחד אונס Mishnah 10:
51
One wolf is not an unavoidable accident, two wolves
are. Rebbi Jehudah says, in times when wolves appear in packs, even a single wolf is an unavoidable accident.
. ידוע הב?לי אומר משום רבי מאיר. שני כלבים אינן אונס:משנה יא .מרוח אחת אינו אונס משתי רוחות או?ס Mishnah 11: Two dogs are not an unavoidable accident. Yaddua the Babylonian says in the name of Rebbi Meir: From the same direction it is not an unavoidable accident; from t w o different directions it is an unavoidable accident
הליסטיו הרי הן אמס הארי והדוב והנמר יהברךליס והנחש:משנה יב איפ>תי בזמן שבאו מאיליהן אבל אם הוליכן למקום *דודי.הרי אילו אונסין .חיה וליסטין אין אילו אונסין
4
HALAKHAH
Mishnah 12: Robbers are an unavoidable accident. A lion, and a bear, and a leopard, and a panther52, and a snake are unavoidable accidents. When? If they came by themselves. But if he led [the flock] to a place of troops of wild animals or robbers, these are not unavoidable accidents.
עלת. סכפה ומתה אינו אונס. מתה כדרכה הרי זה אונס:משגה מ T
T
V
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T
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•·
. סעלה לךאשי ציקיו ונפלה אינו אונס.ה או?ס$ לראשי צוקין ונפלה !זרי מתנה שומר חנם להיות פטור משבועה והשואל להיות פטור מלשלם נושא .שכר והשוכר להיות פטוריו משבועה ומלשלם Mishnah 13: If [an animal] dies a natural death it is an unavoidable accident. If he tortured it and it died, it is not an unavoidable accident. If it climbed to the top of a cliff and fell, it is an unavoidable accident. If he led it onto the top of a cliff and it fell, it is not an unavoidable accident. The unpaid keeper may stipulate that he be free from swearing, the borrower that he not be liable to pay, the paid keeper and the renter that they not be liable to swear or to pay53.
וכל־תנאי שהוא. כל־המתנה על מה שכתוב בתורה תנייו בטל:משנה יד - ן
T
!
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T
T
:
T
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T V
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T
וכל־שאי?שר לו לקיימו ?סופו והקננה ?גליו.מעשה בתחילתו ףננייו בטל .מתחילתו תנייו קיים Mishnah 14: The stipulation of anybody who stipulates against what is written in the Torah is invalid. Any stipulation which follows a prior action is invalid54. But any stipulation which it is possible to fulfill at the end and he stipulated it at the start is valid54. 51
The next four Mishnaiot deal
The prime example of the paid keeper
with the responsibilities of the paid
is the shepherd, for whom these rules
keeper and the renter, who may free
are formulated.
themselves from paying f o r an
52
Greek irapSaXi?, Latin pardalis.
unavoidable accident by swearing but
53
In money matters t h e r e is
have to pay for avoidable accidents.
freedom in contracting. Even though
42
NEZIOIN BAVA MESI'A CHAPTER SEVEN
the rules of responsibility of keepers
remains unconditionally married.
are biblical (Notes 44,45), they are
55
default rules to be used in the absence
intended to be impossible to keep is
of contrary stipulations. It follows that
void. If a man divorces his wife saying,
Mishnah 14 deals only with stipulations
this is your letter of divorce on
other than money matters.
condition that you cross the ocean on
54
But any condition which was
An action cannot be invalidated
your feet, or that you fly in the air like
retroactively. If a man preliminarily
a bird, she is unconditionally divorced
marries a woman and after that tries to
(Tosephta Giltin 5:12).
impose conditions on the act, he
כל־המקננה על מה שכתוב. זאב אחד אינו אמס כולי:הלכה י
(11c line 9)
. כל־המךננה על מה שכתוב בתורה· מנאי ממון ףננאו קיים. תני.בתורה כולי ןנ מקודשת לי על1 הרי א. אמר לאשה. כיצד.תנאי שאיני שלממון קננאו בטל [ על מנת. מרי זו מקודשת ]וךננייו קיים.גלי שאר כסות ועונה/ מנת שאיו ליד . הרי ז י מקידשת וקננאו בטל.שאם מתי לא ונהא זקוקה לייבום Halakhah 10:
"One wolf is not an unavoidable accident," etc. "The
stipulation of anybody w h o stipulates against what is written in the Torah," etc. It was stated:
56
"The stipulation of anybody who stipulates
against what is written in the Torah, monetary stipulations are valid, nonmonetary stipulations are invalid." How is this? If one said to a woman: be preliminarily married to me on condition that you have no claim on me for sustenance, clothing, and marital relations, she is preliminarily married [and his stipulation is valid. "On condition] 57 that it I die you shall not be obligated for levirate marriage, she is preliminarily married but his stipulation is invalid." 56
Tosephta Qiddusin
Qiddusin
3:8; cf.
The addition is unquestionably correct
1:2, Notes 262-271 (Babli
even though it is pointed out in
Qiddusin 19b).
Qiddusin 1:2 (Note 268) that only the
57
first two conditions are of monetary
Addition from E, missing in L.
4
HALAKHAH character.
There, the problem is
sustenance and clothing from his own
explained away by restricting the
means, it seems that if some of the
possibility of such a condition to
conditions are of monetary character
preliminary marriage with a very
and the nonmonetary stipulation is not
young girl who is not available for
operative at the moment (since marital
sexual relations. But from the story of
relations are obligatory and permitted
R. Tarphon who in times of famine
only after definitive marriage), the
preliminarily married 300 women to
stipulation is valid and if it is valid at
give them access to heave (Yebamot
the moment it is made it remains valid
4:12 Note 197; Tosephta Ketubot 5:1)
even after the nonmonetary stipulation
and certainly did not o f f e r them
becomes operative.
שאיפשר r : ·• v כל־דבר T T ·· .אומר ·· תימא T ·· 'בןv יהודה T : רבי · ·שהיה T T הכלל v T :זה ־
( (;׳1 1 c
ביו שאמר בכתב ביו שאמר.להתקיים והןננה עמה לא נןנכמן אלא להפליגה וכפר עוקנני כגליל וא?טיפטףס. כל־המךנקיין בפה מקנקיים בקנתב.?פה . את שבינתיים משילין אותו לחימרו.כיהוז־ה 58
"This is the principle enunciated by Rebbi Jehudah ben Tema:
Anything which is impossible to keep but he stipulated for her only to put her off 5 5 5 9 ׳. Whether we put it in writing or said it orally, everything valid orally is valid when written 60 ".
61
"And Kefar Othnay belongs to
Galilee, Antipatris to Judea; the places in between are interpreted stringently62." 58
Tosephta Gittin 5:12; Babli 94a,
entire bill. Cf. Gittin 3:1, Notes 40-56.
Gittin 84a; cf. Tosefta kiFshutah Gittin
61
Tosephta Gittin 5:7; Babli Gittin
pp. 886-887.
76a. This refers to a man who before
59
The majority opinion in the
departing gave his wife a bill of
Tosephta and the Babli holds that a bill
divorce and stated that she should be
of divorce given with an impossible
divorced if he left Judea, or if he
stipulation is invalid.
reached Galilee, etc. On the via maris
60
In general, conditions written
Antipatris (near Petah Tiqwah) was the
into a bill of divorce invalidate the
border station in Judea and Kefar
line 9
44
NEZIOIN BAVA MESI'A CHAPTER SEVEN
Othnay (Kafr Uthnay near Megiddo)
Samaria is indeterminate in halakhah, if
the border station in Galilee; Mishnah
the husband, e. g., left Judea but did not
Gittin 7:8.
reach Galilee the wife is "divorced and
62
not divorced."
Since the position of the stretch
of the via maris
passing through
השואל את הפרה פרק שמיני
שאל את הפרה. השואל את הפרה ושאל בעליה עמה:משנה א T T
־
V
־
T
T
י
T
V
T
T
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T
:
T T
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שאל את מרגליו אי שכרן ולאחר בך שאל את הפרה
((foi.
11c
.גליה עפ>ה/? ושכר
.גליו עמו לא ישלם/? ומתה פטור שנאמר אם Mishnah 1: If somebody borrowed a cow and asked its owner [to work with him], or borrowed a cow and paid its owner [to work with him], or asked or paid its owner [to work with him] and then borrowed the cow: if it died he is not liable since it was said: "if its owner was with it he does not pay1."
גלין או שכרן ומתה/? אבל שאל את הפרה ואחר כך שאל את ה:משנה ג .גליו אין עמו שלם ישלם/? חייב שנאמר אם Mishnah 2: But if he borrowed the cow and afterwards asked or paid its owner [to work with him] and it died he is liable since it was said: "if its owner was not with it, certainly he shall pay.2" 1
Ex. 22:14. The verse is read to
animal was working. The owner need
mean that the borrower is not liable to
not be near the animal at the moment
pay for an animal which dies while
of its death.
working for him if its owner also was
2
Ex. 22:15.
working for him all the time the
11)
ממשמע. אמר ר?י אילא. השואל את הפרה כולי: ה ל ב ה אc
line 70)
מה תלמוד לומר.גליו עמו לא ישלם/? שנאמר שלם ?שלם אין אנו יוךעין אם גלה/ אלא מכייו ששאל את הפרה ולא שאל ב.גליו אין עמי שלם ?שלם/ב גליו חירשין על גבה ומתה חייב/עמה אף על פי שהב.
4
NEZIOIN BAVA MESI'A CHAPTER E
אמר רבי -Y .שכרן ומתה חייב יT T :בעלה או r*r:שאל - Tבך ' ' Tואחר - - הפרה : r r - אתvשאל אבל־י־ T ־: •
-
״ ד
ד
ממשמע ש?אמר אם בעליו עמו ל א ישלם איני יודע שאם אין ?עליו עמו.לא ימה תלמוד לומר בעליו עמו לא ישלם אלא מפיון ששאל את.שלם ישלם .הפרה ושכר ?עלה עמה אף על פי שהבעלים חוךשיו ?מקום אחר ומתה פטור Halakhah 1: "If somebody borrowed a cow," etc. Rebbi Ila said, from the meaning of what is said, "certainly he shall pay"; would we not have known that if its owner was with it he does not pay? Why does the verse say, "if its owner was not with it, certainly he shall pay"? But since he borrowed the cow and did not ask its owner at the same time, even if the latter was ploughing with it when it died, he is liable. "But if he borrowed the cow and afterwards asked or paid its owner [to work with him] and it died he is liable." Rebbi La said, from the meaning of what is said, "if its owner was not with it, certainly he shall pay," would I not have known that if its owner was not with it, certainly he shall pay? Why does the verse say, "if its owner was with it he does not pay"? But since he borrowed the cow and did ask its owner at the same time, even if the latter was ploughing at another place when it died, he is not liable3.
3 A similar, tannaitic, text is in (Neziqin 16, p. 306): The borrower has the Babli, 95b, and Mekhilta dR. Simeon to pay if the cow was out of its owner's bar lohai 22:14 (p. 206-207). In the control even for one moment, language of Mekhilta dR. Ismael
(1.110^) השואל את הפרה שאלה חצי יום ושכרה חצי יום שאלה:גה ג -··ן
ד ד
:
׳- ׳. · ד ד.
דד-·.׳-
·
•
היום ושכרה למחר שכר אחת ושאל אחת המשאיל אומר שאולה מתה ביום · · ז
ז
:
·
:
־
־
-
-
- τ :
:
•־•־
שהיונה שאולה מתה ?שעה שהיונה שאולה מתה והלה אומר איני יודע ח״ב השוכר אומר שכורה מתה ביום שהיתה שכורה מתה בשעה שהיתה שכורה ד
:
ד: •ו
·,·
ר
ז
:
ז
··
ד
ד: 1;· ד
ד
״
ד
- ד
457
HALAKHOT 2-3
\וז אומר שאולה וזה אומר שכורה ישבע.מתה והלה אומר איני יודע פטור . זה אומר איני יודע וזה אומר איני יודע ?סלוקו.השוכר שהשכורה מתה Mishnah 3: Somebody borrowed a cow; he borrowed it for half a day and leased4 it for half a day, or borrowed it for one day and leased it for the next, or borrowed for one and leased for one. The lessee says, the borrowed one died, or it died on the day it was borrowed, or it died during the time it was borrowed, and the other one says "I do not know", he is liable5. The lessor says, the leased one died, or it died on the day it was leased, or it died during the time it was leased, and the other one says "I do not know", he is not liable5. One says the borrowed and the other one says the leased; let the lessee swear that the leased one died6. If both say "I do not know" they shall split7.
4 The lessor does not have to pay if the cow died; that risk was covered by the rental fee (Ex. 22:14). 5 Since one party claims certainty and the other ignorance, judgment has to be given to the party claiming certainty. 5 Both claim certainty but neither
has proof. The claimant has to swear in order to collect. 7 The value of the cow is "money in doubt" which has to be split evenly (Chapter 1, Note 5). The lessee /borrower has to pay half the value of the cow which died.
. איתמרין. לילה שבינתיים מהו. השואל את הפרה כולי:( הלכה בid line י
!
T
·
T
· -
:
·· ·.·
r :IT
r r
-
-
v
דרך הפרות ללון על בעליהן וזו על ידי ששו?ךה א^לו לא לנה ?שאולה היא אין דרך הפרות ללון על בעליהן וזו ?שכורה. ואית מרין.אצלה והוא חייב .אצלו ופטור T
: V
Halakhah 2: "Somebody borrowed a cow," etc. What is the status of the night in between8? Some say, usually cows rest at their owners', and this one, because it is leased to him, stays overnight and is as if loaned to him; he is liable. But some say, usually cows do not rest at their owners',
1
4
NEZIOIN BAVA MESI'A CHAPTER E
and this one is as if being leased to I 11m; he is not liable.
8 He borrowed for one day and the night. leased for the next; the cow dies during . כולי11) השואל את הפרה: ה ל ב ה גd line 10) E
L
תני סשאיליני פרתך י ?מים ןסשאל
השאיליני פרתך עשרה ימים.תני
מונס
. מתה.והשאל לי בסו סמשה ?מים
.לי בסו ס ?מים ראשונים
בתוך האחרונים משבעוד הראשונים
מש?עוד
.מש?עוד הראשונים .האחרונים מתה
.מתה
ד
·י
·
־
T
השאיליני פרתך עשרה ימים והשאל ··
T
·
S
·
T
ומתה בתוך
T T י:
י
T
T T
·
·•
·
-
.לי בסם ראשונים
מש?עוד הראשונים
.האחרונים
. משבעוד סאסרונים מתה.מתה .סשאיליני פרתך לאחר עשר ?מים
.סשאיליני פרתך לאחר עשרה ?מים
.מונס
סבה מן כבר.אמר ליה
. מתה. סבה מן כבר.אמר ליה
.משבעוד האחרתים מתה
מש?עוד.מש?עוד הראשונים מתה
T
יי
T
:
* ·
ד
-
- ד
.האחרונים מתה T
L
··
·
-
T
E
It was stated: 'Lend me your
It was stated: 'Lend me your
cow for ten days and you shall be
cow for ten days and you shall be
9
lent to me the first five days.' If
lent to me9 the first five days.' If
it died during the last days, it died
it died, was it subject to the first
subject
days' servitude? It died subject to
to 10
servitude .
the
first
days'
the later days' servitude10. 'Lend me your cow for ten days and you shall be lent to me the first of these.' If it died during the
459
HALAKHOT 2-3
later days, was it subject to the first days' servitude? 'Lend me your cow after ten days.' The other one said, 'take it now.' If it died, it died subject to 12
the later days' servitude .
subject
to
the
later
it died days'
servitude11. 'Lend me your cow after ten days.' The other one said, 'take it now.' If it died, was it subject to the first days' servitude13? It died subject to the later days' servitude.
9 I. e., work with me during five days. 10 The text of L contradicts the principle established in Note 3. Therefore the text of E has to be accepted; the borrower has to pay for the dead cow. 11 This second paragraph is an almost verbatim copy of the preceding;
it should be deleted. 12 In all cases, it already was established in Note three that the borrower is liable if the animal was not under its owner's control for even one minute. 13 The rhetorical question should be read in all three paragraphs.
השאיליני פרתך ובוא ועשה.( השאיליני פךתץז ואני נשאל לך11d line 14) השאיליני תמחוייך ובוא ואכול.עמי· השאיליני קךדימך ובוא ונכש עמי עמי· שאלוז מן הבייר או מן הסנטר או מן האיקומנוס ומתה ?מי שהבעלים .עמו 14
Lend me your cow and I shall respond to your request ; lend me your cow and come work with me; lend me your axe and come weed with me; lend me your plate and come eat with me. If he borrowed it from the superintendent of cisterns, the steward15, or the administrator and it died, it is as if the owners were with it16.
4
NEZIOIN BAVA MESI'A CHAPTER E
14 It is not clear what this means. the estate; the administrator In the other three cases the borrower (οικονόμος) is the paymaster and the asks the owner to be with the animal, accountant. On large estates, both tool, or vessel; the biblical rule of the could be slaves, cf. Bava batra 4:7. borrower applies. Therefore, one has 16 On an estate of absentee to assume that in the first case also the owners, the employees authorized to borrower asks for animal and owner dispose of certain items do represent and is ready to reciprocate with his the owners. If the employee worked animal and time. with the borrower, it is as if the owner 15 Chapter 5, Note 138. The worked with him. steward is the organizer of the work on
השואל את הפחת ושילח לו ביד בנו וביד ע?דו ו?יד שלוחו:( משנה דfoi. 11c) אמר לו השואל שלחה.או ביד בנו ביד עבדו ביד שלוחו שלשואל ומתה פטור T !
··
-
-
T
T
T ·· T
-
V
S
־s
: ־ ־ • * ״:
־S
לי ?יד ?ני ו?יד עבדי וביד שלוחי או ביד בנך או ביד ע?ךך או ביד שלימד או שאמר לו המשאיל חריני משלחה לך ביד בני ?יד ע?די ביד שלוחי או ביד .??ך או ביד עבךך או ביד שלומד ואמר לו השואל שלח ושילחה ומתה חייב .וכן בשעה שממזירה Mishnah 4: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower's son, or slave, or agent, and it died, he is not liable17. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable18. The same holds when he returns it19.
17 If everything is done on the lender's initiative, the cow is not
delivered until it reaches its destination; it still is under its owner's
4
HALAKHAH
anything happened, he is liable. 19 The person on whose orders the delivery takes place carries the financial responsibility.
control. 18 If the delivery is on the borrower's initiative or explicit agreement, the cow is under the borrower's control during delivery. If .
1
1
)
Halakhah 4: "If he said to him, lend me," etc.
המחליף פרה בחמור ןילךה וכן המוכר שפחתו וילדה זה:( משנה הfoi. 11c) היו לו שני עבדים אחד.אומר עד של א מכותי וזה אומר משלקחתי יחלוקו הלוקח אומר הגדול.גדול ואחד קטן וכן שתי שדות אחת ?דולה ואחת קטנה המוכר אומר הקטון מכךתי.לקחתי והמוכר אומר איני יודע זכה בגדול זה אומר גדול וזה אומר קטן יישבע.והלה אומר איני יודע אין לו אלא קטן זה אומר איני יילע וזה אומר איני יודע יחלוקו.המוכר שהקטן מכר Mishnah 5: Somebody exchanged a cow for a donkey and it gave birth, or he sold his slave girl and she gave birth. If one said, [it happened] before I sold, the other said, after I bought, they shall split20. If he had two slaves, one adult and one young, or two fields, one large and one small. The buyer says, I bought the large one, and the seller says, I do not know: he acquired the large one21. The seller says, I sold the small and the other party says, I do not know: he has only the small one 21 . If one says the large one and the other says the small, let the seller swear that he sold the small one22. If both say, I do not know, they shall split23.
20 If neither of them has proof. one who claims certainty against one 21 Even if neither of them has who asserts uncertainty. proof, judgment has to be given to the 22 Both assert their claim with
462
NEZIOIN BAVA MESI'A CHAPTER E
certainty and neither of them has proof. Since the buyer did not yet enter into possession, the seller may substantiate his claim by an oath.
23 Since neither of them asserts his claim as certain, the rule applies that "money in doubt has to be split evenly" (Chapter 1, Note 5).
זו להוציא מידי. אמר רבי יוחנן. המחליף פרה כולי:( הלכה ה11d line 18) . תיפתר ?שזה אומר. אמר רבי לא. כל־הקזפיקות יחלוקו.סומכוס שאומר בריאלי וזה. אםבשזיהאומר. רבי יוסי בעי. בריאלי. מהאומר.בריאלי . על דא אמר רבי יוחנן להוציא מדברי סומכוס. בריא לי.אומר Halakhah 5: "Somebody exchanged a cow," etc. Rebbi Johanan said, this24 contradicts Symmachos who says that in all cases of doubt one splits evenly25. Rebbi La said, explain it if both of them say, I am certain26. Rebbi Yose explained, if both of them say, I am certain, that is what Rebbi Johanan refered to when he said, this contradicts Symmachos's words.
24 If both parties submit their accepted and we do not need claim as certain as in the case of Note Symmachos's statement. Cf. Babli 100a. 22. 26 He holds that Symmachos gave 25 But in cases where both claims his rule only in cases where nobody are tentative, the rule is universally submits a certain claim.
המוכר זיתיו לעצים ועשו פחות מרביעית לסאה סרי אילו:( משנה וfoi. 11c) עשי רביעית לסאה זה אומר זיתיי גידילו וזה אומר ארצי.לבעל הזיתים .גידלה יחלוקו Mishnah 6: Somebody sold his olive trees for their wood 27 . If they produced less than a quartarius [of oil] per se'ah2&, it belongs to the owner of the olive trees. A quartarius [of oil] per se'ah, one says, my olive trees grew [the olives], the other says, my land grew them: they shall split evenly29.
4
HALAKHAH
שטף הנהר זיתיו ו?תנם לתיזז שדה חבירו זה אומר זיתיי גידילו:משגה ז .וזה אומר אןצי גידלה יסלוקו Mishnah 7:
If a river flooded his olive trees and carried them to
another's field 30 ; one says, my olive trees grew them, the other says, my land grew them: they shall split evenly. 27
It is forbidden to cut down fruit
that the trees were torn away by the
bearing trees (Sevi'it 4:9, Notes 109-
flood but that the flood eroded the
113). But one is permitted to cut down
earth around the trees which then were
a fruit tree which does no longer yield
carried away with their roots still
a commercially useful crop, or if its
embedded in the original owner's earth.
wood is more valuable than its crop.
Then the owner of the parcel on which
If the yield in oil is < 1 / 9 6 of the
28
volume of olives harvested.
This is
such a minute quantity that nobody is supposed to quarrel about it. 29
they were deposited can dig a hole in which to set the tree with its original earth and hope for a normal harvest. When the flood swept land away, it
The buyer, instead of cutting
becomes ownerless since the owner is
down the tree for its wood, left it
presumed to have abandoned hope of
standing on the seller's ground until the
recovery (Halakhah 2:1); it does not
next harvest.
have to be returned (Tosephta 2:2;
Then the seller may
claim part of the yield. 30
Seqalim 7:3).
The Mishnah presupposes not
הךטיבו מה. רבי יוחנן בעי. המוכר זיתיו לעצים כולי:הלבה ו
( i d line
1
·הן גדלה/ רבי יוסי בן סנינה אמר· שני.י· ?שששפו ?גושיסן£ א א3 יב ה ו.ביניהן Halakhah 6:
"Somebody sold his olive trees for their wood," etc.
Rebbi Johanan asked, what is their status if they become moist 31 ? 32
Rav Huna said, if it swept them away in their earth. Rebbi Yose ben
Hanina said, the years of 'orlah are their dispute 33 .
44 31
NEZIOIN BAVA MESI'A CHAPTER E If the olives only contain 1% of
to quarrel about.
Therefore, the
recoverable oil, they probably are not
Mishnah presupposes that the earth in
edible. What is the status of the crop
which the tree was planted was eroded
if somehow they become edible? The
and the tree was swept away with it, as
question is not answered.
explained in the Mishnah. R. Yose b.
32
This refers to Mishnah 7.
Hanina notes that the original owner
33
In the Babli, 101a, the entire
has a claim only for the three years in
discussion is in the name of R. Simeon
which the new owner would not have
ben Laqish.
had any yield, were it not for the
If the trees are swept away with
original owner's earth in which the
their roots exposed, the farmer who
roots were embedded.
After three
replants them on his property must
years the entire harvest is the second
observe the first three years as 'orlah
owner's.
(Mishnah 'Orlah 1:3). There is no yield
המשכיר בית לסבירו בימות האשמים אינו יכול להוציאו:( משנה חfoi. 11c) ובימות הסמה שלישים יום ובכרכין אחד ימות החמה.מן סרוג עד הפסח ובחנויות אחד כרכין ואחד עיירות.שמים שנים ;גשר חךש5!ואחד ימות ה רבן שמעון בן גמליאל אומר חנות של נחתומיו ושל צבעין.גשר חןש/ שנים .שלש שנים • •
T
Mishnah 8: He who rents a dwelling to another person cannot remove him from there during the rainy season, from Tabernacles to Passover, but in the dry season on thirty days' notice. But in walled cities, 33 whether in the dry or the rainy season, on twelve months' notice.
For a store 3 4 ,
whether in a walled city or in a village, twelve months. Rabban Simeon ben Gamliel said, a baker's or dyer's store 35 , three years. 33
Where there is a permanent
can be found within one month,
shortage of apartments and it is
34
The store owner frequently sells
unlikely that a replacement dwelling
on credit and needs time to collect
4
HALAKHAH what is due him.
installations which have to be
.35 Not only do they sell on long
dismantled and reconstructed
term credit contracts, they also have
כל־אילו שאמרו ל יום. תכי. המשכיר בית לסבירו כולי: ( הלבה וi d
line
ויב חיךש לא שידוד בתוכן ל יום ויב חוךש אלא שיודיעו קוךם ל יום וקוןם בית היוהרה. בית הגת כל שעת הגת. בית הבד כל שעת בית הבד.יב חידש באילין. במה ך?רים אמורים. אמר רבי יוסי.אין פחות משנים עשר חודש . אבל ?איליו שעישין בעפר לבן כונס גורני ימשתלק.גפר שחור/? שהי עישין Halakhah 8: "He who leases a dwelling to another person," etc. It was stated:
36
"Anywhere they mention 30 days or twelve months it does not
mean that one has to dwell there 30 days or twelve months but notice must be given before 30 days or twelve months37. An oil press, the entire period it is in use. A wine press, the entire period it is in use. A potter's atelier no less than twelve months. Rebbi Yose38 said, when has this been said? For those who work with black earth. But one who works with white earth collects his stock and leaves." 36
Tosephta 8:27; the first sentence
he wants to terminate the lease. But
also in the Babli 101b.
for the duration of a contract of lease
37
there are no general rules.
Tosephta and Babli add: The
tenant is held to the same deadlines if
38
In the Tosephta: R. Nehemiah.
המשכיר בית לסבירי המשכיר חייב בדלת בנגר ובמנעול:( משגה טfoi. 11c) . אבל דבר שאיני מעשה אימן השוכר עושהו.ו?כל־דבר שהוא מעשה אומן . אין לשיכר אלא היוצא מן התנור ומן הכירים בלבד.הז?ל של ?על הבית Mishnah 9: He who leases a dwelling to another person: the lessee must provide the door, the key-bolt and the door handle and everything
1
4
NEZIOIN BAVA MESI'A CHAPTER E
that requires expert installation. But anything that does not require experts, the lessor does it. Manure39 belongs to the lessee; the lessor only has what comes from the oven and the cooking stove40. 39
Which accumulates in the
courtyard and is sold as fertilizer. 40
.
lord's courtyard; the tenant may sell the ashes as fertilizer.
Even if they are in the land-
1
1
)
.מזוזה מעשה אומן Halakhah 9: "He who leases a dwelling to another person," etc. Rebbi Isaac ben Haqula instructed that a mezuzah requires expert installation41. 41
If a Jewish landlord leases a
dwelling to a Jew, it must come with
the doorpost (Deut. 6:9,11:20).
The
Babli disagrees, 102a.
the required box of scriptural verses on
. המשכיר בית לסבית לשנה נקנעברה השנה נתעברה לשוכר:( משנה יfoi. 11c) מעשה בציפיריו ששכר.ירה השנה נןנע?רה למשכיר1השכיר לו לחךשים נךנע גשר זהב לשנה מדינר זהב לחלש ובא מעשה לפני רבן/ מרחץ מסבירו בשנים .שמעון בן גמליאל ולפני רבי יוסי ןאמרי ?סלוקו את חז־ש העיבור Mishnah 10: He who leases a dwelling to another person by the year, if the year was intercalated42, it was intercalated for the lessor. If he leased by the month, if the year was intercalated it was intercalated for the lessee. It happened in Sepphoris that a person leased a bathhouse from another for twelve gold denars per year, one gold denar per month43. The case came before Rabban Simeon ben Gamliel and Rebbi Yose who said, they should split the intercalated month.
4
HALAKHAH 42
Before the publication
of
43
The contract was written so that
calendar computations in the Fourth
the lease was both per year and per
Century, the uninitiated could not know
month. The rent for the thirteenth
which lunar year would be decreed to
month was "money in doubt."
have a thirteenth month added to it.
אם ?שבא;גליו ?סוף. והיכי. המאפיר בית לסבירו כולי:( הלבה י11d line 31) . פוק לך. ואם ?שבא ;גליו ?ראש חוךש אמר ליה.החוךש ?ביי ליה כולה דינא. רב אמר. כיני מונניתא· ?שבא עליי ?אמצע החוךש.שמואל אמר ביטל לשון. לית דא פשטא על שיטת בן ננס דו אמר. אמר רבי לא.דגר I
T
· · .
- · ך
T־
די
־
·
T S I T
T
T
־־
T
־T
.אחרון את הראשון Halakhah 10: Why?
"He who leases a dwelling to another person," etc.
If he came to claim at the end of the month, can he collect
everything 44 ? And if he came to him at the beginning of the month, he can tell him, get out 4 5 . Samuel says, the Mishnah is so: If he came to claim in the middle of the month 46 . Rav said, a rule to collect 4 7 .
Rebbi
La said, this clearly does not follow the rule of Ben Nannas who said, the later language supersedes the earlier one 48 . 44
Since the tenant is already
doubt"; Babli 102b.
living in the house, the landlord is the
47
claimant and on him is the burden of
and would have ruled for the landlord;
proof that the contract was written as a
Babli 102b. דגרis short for ; דאגרE
monthly lease.
reads here: " ד־ינא ךגךךיי דנוthey gave a
45
judgment of weavers". The text of L
The tenant claims that he has
the right to live there rent free; the burden of proof is on him.
The
He disagrees with the Mishnah
seems preferable. 48
In Mishnah Bava batra
7:4.
restrictions on evictions spelled out in
Since months are mentioned last, the
Mishnah 8 only apply to tenants who
lease is per month only and every
are not in arrears with their payments.
month is payable. This is Rav's reason
46
in the Babli.
This is a case of "money in
4
NEZIOIN BAVA MESI'A CHAPTER E
היה. המשכיר בית לסבירו!־נפל חייב להעמיד לו בית:( משנה יאfoi. 11c) שנים לא. אחד לא יעשנו שנים. גדול לא ?עשנו קטן.קטן לא ?עשנו גדול . לא ??חות מן החלונות ולא יוסיף עליהן אלא מדעת שניהן.?עשנו אחד Mishnah 11: He who leases a dwelling to another person and it collapsed has to provide him with a dwelling. If it was small he may not make it large, large he may not make it small. One room he shall not make into two, two he may not make into one. He may not reduce the number of windows nor add to them except with the agreement of both parties.
?מעמידו. ריש לקיש אמר. המשכיר ??ת לסבירו כולי:( הלבה יא11d line
36)
אלא המשכיר. ב?ת כזה אני משכיר לך. באומר לו. רבי יוחנן אמר.על גביו על דעת שזה ?מות49[ לא וילונה. אמר רבי אמי.בית לחבירו וביקש למוכרו . אלא דו אמר ליה. מכל קנוי לו. רבי זירא ורבי הילא ונריהון מרין.ברעב אתא עובז־א קומי רבי ניסי ולא. דשרי עד ?מלא אנקלווסיס דידיה.שיבקיה ]ולא הוה ליה. ברתיה הוות ממש>ינה גבי חד רומי. מה פליג אמרי.קביל . ?גין כן הורי ?רבי אימי49[. ןהורה ר?י אסי ש?מכור.למפרקה Halakhah 11: "He who leases a dwelling to another person," etc. Rebbi Simeon ben Laqish said, if he puts him into it50. Rebbi Johanan said, if he told him, a dwelling like this I shall lease to you51. But if a person leasing a house wants to sell it? Rebbi Immi said, nobody thinks that this one should die of hunger52. Rebbi Ze'ira and Rebbi Hila both say, while certainly it is acquired by him, he has to tell him, let him dwell there until the time of his recall53•54. There came a case before Rebbi Nisi55 and he did not accept this. Does he disagree? They said, his daughter was given as a pledge to a Roman [and he did not have the wherewhithal to redeem her and Rebbi Assi instructed to sell;] therefore he instructed following Rebbi Immi56.
469
HALAKHAH11 49
From E, confirmed by 'Or zarua'
54
While a sale during a lease is
§328; Rosh Chapter 8 # 25.
certainly valid, there is an obligation of
50
The strict requirements of the
the seller to include a paragraph in the
Mishnah only apply if the lessor makes
sales document which protects the
a sales pitch about the qualities of the
tenant for the remainder of his lease.
particular dwelling.
55
51
with 'Or zarua', Rosh, and the later text.
Even if only the kind of
This probably should read: Assi,
dwelling is mentioned.
56
52
For him, a sale breaks a lease.
Immi. The rule of RR. Ze'ira and Ila is
53
Greek avaKXT!aiq
a recommendation, not the law. This is
"recall,
restoration". 'Or zarua' reads nVu »··׳tv 3'ia'T "until his time is up."
In an emergency one follows R.
implied in R. Immi's formulation.
המקבל שדה מחבירו פרק תשיעי
המקבל שךוז מסבירו מקום שמזגו לקצור יקצור לעדור:( משנה אfoi. 1 id) בשם שחולקין בתבואה כך.יעדור לסרוש אסךיו יסרוש הכל כמ?סג המדינה כשם שחולקין ביין כך חולקין בזמורות ובקנים ובניסן.חולקין בתבן ובקש .מספקיו את הקנים Mishnah 1: One who contracts with another for a field1, at a place where one usually cuts, he has to cut2, to uproot, he has to uproot3, to plough after harvest, he has to plough, everything according to local usage. Just as they divide the grain, so they divide straw and chaff. Just as they divide the wine, so they divide the vine tendrils4 and the props5; they both provide the props together. 1
Either as a sharecropper or as a
grain with sickle or scythe.
tenant for a fixed amount per year.
3
The percentage given to the owner of
with its roots.
the land has to be specified in each
4
case; all other conditions follow the
vines.
rules of the Mishnah unless they are
5
contracted otherwise.
Since they are bought in common, they
2
are disposed of in common.
At harvest time, one cuts the
One tears out the entire plant Cut during the pruning of the To which the vines are tied.
. המקבל שדה מסבירו כילי· מקום שנהגו לקצור ותלש:( הלכה א12a line 28) . פיק דריתה. אמריו לו. לתלוש וקצר. את בעיונה.אמר ליה Haiakhah 1: "One who contracts with another for a field" etc. If he uprooted at a place where one usually cuts, he6 may tell him: "you make it sterile." Where one uproots and he cuts, one tells him, go out and make it clean.
4
HALAKHAH1 This
gives the reasons why the
.landlord can force the contractor to
follow customary rules.
The same
arguments are in the Babli, 103b
. המקבל שךה מסבירו הרי ך! קוצר ומעמר וךש ןזורה ובורר.( תני12a line 29) .החופר ןהכיןל ןהסנטר שומרי העיר ןהאיקונומוס נוטלין שכךן נ>ן האמצע מכרו בעל.הכייר והבלן והספר בזמן שבאין מכח האריס נוסלין מכרו האריס .הבית נוטלין מכח בעל הב?ת איו משנין על מנהג המדינה It was stated 7 :
"One who contracts with another for a field has to
harvest, bind into sheaves, thresh, winnow, and grade 8 . The digger 9 , the measurer 10 , the steward 11 , the town watchmen, and the administrator 11 take their wages from the community 1 2 .
The builder of furnaces 1 3 , the
maker of seals, and the scribe 14 , if hired by the tenant they take 1 5 from the tenant; if hired by the landlord they take from the landlord.
16
One
does not change local usage." 7
Tosephta 9:14.
This led S. Lieberman to note (Tosefta
Separate the grain into the
kiFshutah Bava mesia' p. 285) that he
different commercially recognized
does not know the definition of כייר
grades. All this work done far away
and
from the field is included in the lease
commentaries and dictionaries are
of the field.
unconvincing. The seal of the grain
8
9
He
digs
cisterns
and
is
that
the
explanations
of
measurer was needed for bulk sale of
responsible for the cleaning and
produce.
upkeep of the water system. This is a
11
Cf. 8:3, Note 15.
permanent job.
12
They are paid from town taxes.
10
He measures the volumes of
This presupposes that the entire town is
grain (cf. Arabic JLS )־and other
the private property of a large
produce. The correct determination by
landowner.
1
Arukh (6 ?3) was misunderstood by
13
later commentators and lexicographers
since b u i l d i n g
as "geometer", whose services outside
continuous work and כורis a measure
of Egypt were almost never needed.
of volume (30 se'ah), perhaps the כיירis
כורis an industrial furnace. But f u r n a c e s is not
472
NEZIOIN BAVA MESIA' CHAPTER NINE
identical with the ( כיילE. G.).
16
14
Usually one reads " הבלן והספרthe
הפועלים בזמן שבאין מכרו.אמר ר׳ לא
bath attendant and the barber" but
מכרו בעל. ה א ר י ס נוקילין מפח ה א ר י ס
these providers of personal services
.הבית נו?\לין מכרו בעל הבית
cannot be understood here. A " בולseal"
R. La said: Workers if hired by the
in Hebrew and Syriac, Latin bulla, is
tenant receive from the tenant; if hired
needed for commercial and financial
by the landlord they receive from the
transactions.
landlord.
15
E adds:
Their fees or wages.
יבש. המקבל שןה מסבירו והיא בית שלחין או בית האילן:( משנה בfoi. 11d) אם אמר לו השכר לי שדי בית.המעי?ן ונקצץ האילן אינו מנכה לי מסבירו .שלסין זו או בית האילן זו יבש המעיין ןנקצץ האילן מנכה לי מסבירו Mishnah 2: One who contracts with another for a field 1 7 , if it is an irrigated field or an orchard and the source dried up or the orchard was cut down, he 1 8 may not deduct from his leasing fee.
If he said, this
irrigated field or this orchard shall be leased to me 1 9 and the source dried up or the orchard was cut down, he may deduct from his leasing fee. 17
The nature of the field was not
not apply to sharecroppers.
specified in the lease.
19
18
specified in the lease.
12)
The tenant. This Mishnah does
The nature of the field was
אמר רבי יצחק ?שיבש. המקבל שךה מסבירו כולי: ה ל כ ה גa
line 34)
רם אין חוה עמיק תךתין קימין ןאת ע?יד ג קומיו עמיק יכלין.? .כל־המעיין . לעי ביה ןהוא סגי.מימר ליה אבל אם נשתייר בו. אמר ר?י יצחק ?שנקצץ כל־האילן.נקצץ האילן ?קז־מיתא הוו ךחשין ולא הוו.ממטע עשךה ל?ית סאה ?כיל מימר ליה ?רם כדון הינון ךלילין ושבדין סגין.דיו סגין.?)/
4
HALAKHAH
Halakhah 2: "One who contracts with another for a field," etc. Rebbi Isaac said, if the well dried up completely20. But if it was two storeys deep and now it is three storeys deep, one may tell him: exert yourself and it will be sufficient. "The orchard was cut down." Rebbi Isaac said, if the entire orchard was cut down. But if there remained ten trees standing per bet se'ah21 he may tell him: At the beginning they were sickly and were not bearing much. But now they are sparse and will be productive. 20
This refers to the second case of
constitute a minimal orchard (Sevi'it
the Mishnah, where the nature of the
1:2, Note 18), one tree per 250 square
area to be leased was specified in the
cubits. If the trees are more widely
contract. The Babli (103b) points out
spaced, the area legally is no longer an
that the drying up of the water source
orchard. The statement that "the entire
must be a local phenomenon; for if it
orchard was cut down" has to be
were due to a countrywide drought the
qualified to mean that "the trees were
tenant could reduce his rent payments
cut down to the extent that the orchard
according to Mishnah 9:6.
no longer exists."
21
Ten fruit trees per bet se'ah
המקבל שךה מסבירו אם משזכה בה הובירה שמין אותה:( משנה גfoi. 11 d) כפ>ה ךאויה לעשות ןנוןננין לו שכך כותב לו אם אוביר ןל'א אעביד אישלם T
:
:
Mishnah 3: One contracts with another for a field; if after he received22 it he lets it lie fallow23 one estimates how much it could yield and gives to him, for so he writes to him: If I let it lie fallow or do not work it, I shall pay as if well-worked24.
47
NEZIOIN BAVA MESIA' CHAPTER NINE The share cropper.
23
24
Since the sharecropper is pre-
Without the landlord's agree-
sumed to be uneducated, any condition
ment or against the local rules of crop
binding on him has to be formulated in
rotation.
Aramaic,
הךא. אמר רבי י^חק. המקבל ש!ה פוחבירו כולי:הלבה ג
(12a line 39)
המבטל כיס סבירו איו לי עליי אלא תרעומת המבטל שדה סבירו.אמרה . המבטל ספינותו וחנותו כזהו.חייב לשפות לו Halakhah 3: "One who contracts with another for a field," etc. Rebbi Isaac said, this25 implies that if one lets another's money lie idle, the other only has a complaint against him. If one lets another's field lie idly, he has to compensate him adequately26. If one lets another's ship or store lie idly, what is the rule? 25
Not this Mishnah, but Tosephta
4:22 quoted in Halakhah 5:5, Note 56.
there, Note 58. 26
This is the Mishnah here.
For the definition of "complaint", see
המקבל שךה מסבירו ולא רצה לנכש ואמר לו מה איכפת:( משגה דfoi. 11d) לך הואיל ואני נותן לך סכורך אין שומעיו לי מפני שיכול לומר לו למחר אףנ יוצא ממנה והיא מעלה לפניי עשבים. Mishnah 4: One27 who contracts with another for a field, did not want to weed28, and told him, what do you care since I am paying you rent? One does not listen to him29 since he30 may tell him, tomorrow you leave it and I'll have it overgrown with grasses. 27
The tenant farmer, not the share
other common agricultural practice,
cropper.
29
The court.
28
30
The landlord.
Or flagrantly neglected any
4
HALAKHAH
.
1
2
)
Halakhah 4: "One who contracts with another for a field," etc.
אם יש בה כדי להעמיד. המקבל שךה מסבירו ולא עשת:( משגה הfoi. 11d) אלא אם יש בה ?די. אמר ר?י יהודה מה קיצבה ב?די.?רי סייב לטפל בה .נפילה T
· נ
Mishnah 5: One who contracts with another for a field and it did not produce31. If it is enough to make a pile, he has to work on it. Rebbi Jehudah said, what is the definition of a pile? But if it is enough for spreading.
. ?מה כדי להעמיד בה כרי. המקבל שךה מחבירו כולי:( הלכה ה12a
line 42)
ר?י אבהו. ו?לבד ש?עמיד הרסת.ר?י יעקב בר אידי בשם ר?י יהושע ?ן לוי בשם ר?י יוסי בן סנינה והוא שיהא ?ית מ?נס שלה למעלה ר?י יהושע בן חוץ מיציאותיו. ר?י יוסי ?ו סנינה אמד. חוץ מיציאותיו שאה.לוי אמר . כדי מ רע הנופל בה. אמר ר?י אבהו כדי נפילה.שאה!שאה Halakhah 5: "One who contracts with another for a field," etc. How much is "enough to make a pile"? Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: that the winnowing shovel can stand upright in it32. Rebbi Abbahu in the name of Rebbi Yose ben Hanina: only that its handle be on top33.
Rebbi Joshua ben Levi said: in addition to his
34
expenses . Rebbi Yose ben Hanina said: in addition to the expenses of both of them. Rebbi Abbahu said: "for spreading", to recover the seed grain which was spread on it35. 31
And the share cropper does not
work for a minimal yield.
32
It is enough if the shovel can be
held standing by the grain around it
47
NEZIOIN BAVA MESIA' CHAPTER NINE
(Babli 105a).
form a pile in which a shovel can be
33
The shovel's blade must be
kept standing. In the Babli (105a), R.
completely covered by grain, only the
Simeon ben Laqish says, the expenses
handle be visible on top (Babli 105a).
and two se'ah of grain (about 25 liter).
34
35
There must be enough grain so
it may be sold to cover the share
This is explained in Peak 5:1,
Notes 28-30.
cropper's expenses and the remainder
אם מפת. המקבל שךה כןסבירו ואכלה חגב או נשךפה:( משגה יfoi. 11 d) מדינה היא מנכה לי מסכירו אם אינה מכת מדינה אינו מנכה לי מסכירג רבי יהודה אומר אם קיבלה ממנו ?מעות בין כך ובין כך אינו מנכה לו מסכירג Mishnah 6: One 27 who contracts with another for a field, but it was eaten by locusts or scorched. If it was a countrywide calamity, he reduces his leasing fee; if it was not a countrywide calamity 36 , he does not reduce his leasing fee. Rebbi Jehudah says, if he contracted for a sum of money 3 7 in no case does he deduct from the leasing fee. 36
But only individual fields were
(Tosephta Demay 6:2) notes that the
damaged.
tenant paying in kind is called תוכר
37
"lessee", the one paying in money is
The lease has to be paid in coin,
not in produce. Yerushalmi Demay 6:1
12)
called " שוכרhe who rents".
בשנשךפה. רב הונא אמר. המקבל שדה מסבירו כולי: ה ל כ ה וa
line 48)
]אבל אם לא.כל־איתה הרים שמעון בר ייא בשם רבי יוחנן והוא שזורעה הגע עצפוך. אילו הוות זרעתה הוות ^בדה סגין.זרעה[ דו ?כיל מימר ליה קוךשא בדיך היא מגלגל עם. ?כיל מימר ליה.[שהיו שדות אחרות ולא ]לקי עד כא סוינא חי?ב. ?כיל מימר ליה. היו שם שדות א ס ת ת ולקו.ךשיעי?א מיכא ולהלן לינה חייב בה.בה. T
T
-
R
י
יT
־
:
ד
·
T
HALAKHAH
Halakhah 6:
4
"One27 who contracts with another for a field," etc. Rav
Huna said, if the entire area in that direction was scorched 38 . Simeon bar Abba in the name of Rebbi Johanan. But only if it was sown. [But if he did not sow] 3 9 , the other can tell him, if you had sown it would have produced a lot 40 . Think of it, if there were other fields [which were not hit]41·42? He may tell him, the Holy One, praise to Him, is forbearing with the evildoers. If there were other fields which were damaged 4 3 ?
He 4 4
may tell him, so far I was liable in the case; from now on I am no longer liable. 38
In the Babli, 105b, all opinions
"Think of it, if there were other fields.
agree that there is a countrywide
May he not tell him .. .?" The meaning
calamity only if fields in all directions
is unchanged.
from the village were scorched.
42
39
If only most but not all fields
Reading E, missing in L and
were scorched. The Babli, 105b/106a
editio princeps, but implied by the text.
from the start only speaks of "most of
40
the pagus (the agricultural area)".
There might have been so great
a yield that even after the field was
43
scorched, a reasonable harvest would
all but only most of the fields were
have been left.
damaged; a situation which the Babli
41
Reading of E and R. Eliahu
still would classify as a countrywide
Fulda; missing in L. R. Eliahu usually is
calamity but the Yerushalmi considers
careful to note his emendations. The
as the farmer's personal bad luck.
absence of a note indicates that he had
44
some basis for his reading. The editio
reduce the rental fee, saying that he
princeps moves the period: הגע עצמך
would be forced to agree only if all
ול א יכיל מימר ליה.שהיו שדות ™!רות.
fields had been damaged.
This is the opposite case, if not
The landlord may refuse to
לקת נותן. המקבל שךה מחבירו בעשרת כור חיטים לשנה:( משגה זfoi. 11d) היו חיטיה יפות ל א יאמר לו ןזךיני לוקח מן השוק אלא נותן לו.לי מתוכה
47
NEZIOIN BAVA MESIA' CHAPTER NINE
.מתוכה Mishnah 7: One
27
who contracts with another for a field, for ten kor
of wheat per year. If it was damaged, he delivers from it45. If the wheat turned out to be of high quality, he may not tell him: I am buying wheat in the market, but he delivers from the yield46. 45
If the rental fee is payable in
low quality grain as payment.
kind, one may assume that the yield of
46
the field given in lease is meant. If the
quality grain on the market, buy
grain produced was of inferior quality,
medium quality for his rental fee, and
the landlord is obliged to accept this
pocket the difference.
12)
The tenant cannot sell the high
תני· המקבל שןה מישךאל. המקבל שךה מסבירו כולי: ה ל ב ה זa
line 55)
בין מאותו המין בין. וסכמים אומרים.רי רבי מאיר.?מעשר ונותן לי ד . אבל משךה אסרת או ממין אסר מעשר ונותן לו.מאותו שךה תורם ונותן לו אבל משךה. אף מאותה שךה מאותו המין תורם ונותן לו.רבי מאיר אומר אסר או ממין אסר איו מעשר ונותן לו. Halakhah 7: "One who contracts with another for a field," etc. It was stated:
47
"One who contracts48 with another for a field tithes and delivers
to him, the words of Rebbi Me'ir49. But the Sages say, both for the same kind and for the same field 50 he lifts heave 51 and delivers to him. But from another field or another kind he tithes and delivers to him 52 . 53
Rebbi Mei'r says, only for the same kind and for the same field he lifts
heave and delivers to him. But from another field or another kind he does (not)54 tithe and deliver to him." 47
Cf. Tosephta Demay 6:4; Demay
to the landlord as payment, in his
6:1 Notes 12-25.
opinion it must be fully profane in that
48
As a lessee (Note 37).
first heave (for the Cohen) and tithe
49
Since the produce is delivered
(for the Levite) be taken and charged
49
HALAKHAH to the lessee's account. This means that
upon in the Mishnah: The lessee sells
the cost to the lessee in the Land of
his crop and pays his rent with cheaper
Israel really is 11.8% higher than the
produce bought on the market. Since
amount stipulated in the lease.
then he incurs a 10% surcharge for the
50
In case the lessee pays with the
tithe, he will not pay with bought
produce of the field, he may tell the
produce unless he is able to get an
landlord to give tithes himself. This
extraordinarily high price for his
applies also if the contract calls for
produce.
delivery of certain produce but the
53
tenant farmer grows other kinds
sentence shpuld be attributed to R.
besides the specified produce.
Jehudah, not R. Mei'r who always
51
In earlier times, when Cohanim
requires delivery of tithed produce. He
were able to be ritually pure and eat
permits delivery after lifting token
heave in purity, recommended 2% of
heave only for agricultural property
the produce. In times when ashes of
whose rent comprises all kinds of
the red cow are no longer available, a
produce grown there.
nominal amount.
54
52
error.
This is the procedure frowned
The Tosephta shows that this
"Not" seems to be a scribal
. המקבל שךה מסבירו לזומגה שעורין לא ?זךענה חיטי)־:( משנה חfoi. 11d) ק?\נית לא יזךענה. רבן שמעון ןו גמליאל אוסר.סיטין יזךענה >ץעורין . רבן שמעון בן גמליאל אוסר. ונבואה ?זןענה ק?\נית.תבואה Mishnah 8: One who contracts with another for a field to sow barley shall not sow wheat; for wheat he may sow barley. Rabban Simeon ben Gamliel prohibits55. For legumes56 he may not sow grain; for grain he may sow legumes. Rabban Simeon ben Gamliel prohibits. 55
He holds that the tenant is
substituted for wheat in crop rotation
always required to obey exactly the
but not vice-versa.
terms of his lease.
56
The anonymous
Tanna holds that barley may be
Beans and similar vegetables
whose roots enrich the soil with
4
NEZIOIN BAVA MESIA CHAPTER NINE
nitrogen. The Babli contends (107a)
the soil than legumes.
that in Iraq grain is more beneficial to
ניחא שעירין לא ?זךענה. המקבל ש'ךה מחבירו כולי:הלבה ח
(12a line 59)
רי הכל במקום.? וקנייא ?רבי לא או ?ד. חיטיו לא ?זרענה שעורין.חיטים אבל ?מקום שמעליו שעורין כלליים ?חיטין.שאיו שעורין כ?ליים ?חיטין .זורעה שעורים Halakhah 8:
"One who contracts with another for a field," etc.
One
understands that for barley he may not sow wheat 5 7 ; for wheat, may he not sow barley? It follows Rebbi La 58 or is the opinion of everybody at a place where the yield of barley is not twice that of wheat. But at a place where barley produces twice as much as wheat he may sow barley 59 . 57
Since wheat takes more out of
the reading of E.
the ground than does barley.
59
58
rotation.
In the next Halakhah, following
Even if this interferes with crop
המקבל שךה מחבירו לשנים מועטות לא ?זרענה פשתן:( משנה שfoi. 11d) שנה ראשונה זתגה פשתן. קי?לה ממנו לשבע שנים.ואין לו קורת שיקמה .ויש לו קורת שיקמה Mishnah 9: One who contracts with another for a field for a few years may not sow flax 6 0 and does not have sycamore logs 6 1 . If he contracted for seven years 62 , he may sow flax and does have sycamore logs. 60
Which exhausts the soil which
stump (" סדן העמןמזזanvil of the syca-
then takes a number of years to
more") grows a new tree which will
recover.
need at least seven years to grow to
61
usable size. Cf. Kilaim 1:8 Note 150;
Sycamores are planted for their
wood, not their fruit. If cut down, the
Sevi'it 4:5 Note 71. 62 For a minimum of 7 years.
4
HALAKHAH
ניחא חטין לא יזךענה. המקבל שלה מסבירו כולי:( הלבה ט12a line 62) פירש. פשתן לוקה הארץ ג שנים ותימר כן. פשתן לא יזרענה חיטין.פשתן מוטב לזורעה פשתן אסר פשתן ולא.רבי מנחם אחי רבי גרךיין קומי רבי לא .שעורין אחר שעורין Halakhah 9: "One who contracts with another for a field," etc. One understands that for wheat he may not sow flax. For flax may he not sow wheat? Flax damages the soil for three years and you say so63? Rebbi Menahem, the brother of Rebbi Gorion, explained before Rebbi La: It is better to sow flax after flax but not barley after barley64.
63 That one may not substitute wheat for flax. 64 E reads: "wheat after wheat". It seems that this reading is required by
the preceding Halakhah, Note 58. The Tosephta, 9:32, allows any sequence of crops on condition that no crop be planted for two consecutive years.
המקבל שלה מסבירו לשבוע אחד בשבע מאות זוז:( משנה יfoi. 1 id) קיבלה ממנו שבע שנים בשבע מאות זוז אין השביעית.השביעית מן המנען
מן המנץו Mishnah 10: If one who contracts with another for a field for a Sabbatical cycle at 700 denars, the Sabbatical year is included65. If he contracted for seven years at 700 denars, the Sabbatical is not included66.
65 He has the use of the field for 7 years or 7 harvests. He has the use of consecutive years, which gives him the the field for 7 non-consecutive years possibility of 6 harvests. because in the Sabbatical year the field 66 He contracted for 7 agricultural reverts to the disposition of its owner. . המקבל שלה מסבירו. תני. המקבל שלה מסבירו כולי:( הלבה י12a line 66) שנייה ולא צימיחה.זרעה שנה אסת ולא צימיחה כופין אותו לזורעה שנייה
42
NEZIOIN BAVA MESIA' CHAPTER NINE
הךא ךתימר ?שךה שאינה. אמר ריש לקיש.אין כופין אותו לזותגי׳ שלישית . אבל ?שךה שהיא בדוקה בופין אותו וזוךעי׳ שלישית.בדוקה Halakhah 10: "If one contracts with another for a field," etc. It was stated:
67
"One contracts with another for a field; he sowed it a first year
and it did not grow; one forces him to sow a second year. If the second time it did not grow, one cannot force him to sow a third year." Rebbi Simeon ben Laqish said, that is, a field which had not been checked out68. But if it had been checked out, one can force him to sow a third year.
67
Tosephta 9:16; Babli 106b.
the second time the contractor cannot
68
It is not clear what a "checked-
be forced to sow if the first time the
out field" would be. In the Babli, 106b,
plants sprouted but the crop was then
R. Simeon ben Laqish holds that even
destroyed by a natural disaster.
שכיר יום גובה כל־הלללה ישכיר לילה גובה כל־היום:( משגת יאfoi. 12a) .ושכיר שעות גובה כל־היום וכל־הלילה R
: - -
ד:
־־
T
V
T
· :
69
Mishnah 11: A person hired for the day collects the entire night ; a person hired for the night collects the entire day70. A person hired for hours collects the entire day and the entire night71.
שכיר שבת שכיר חודש שכיר שנה שכיר שבוע יצא ביום גובה:משגה יג .כל־היום יצא בלילה גובה כל־הלילה וכל־היום T T
T
T
T
·
:
T
V
י
T : ־
·
־
S
T
T
V
-
T : ־ ־־
Y T
־
T
Mishnah 12: A person hired for a week, a month, a year, or a Sabbatical period, if he finishes during daytime, he collects the entire day; if he finishes at nighttime, he collects the entire night and the following day. 69
Since he works until sundown,
was not paid by daybreak the next
he cannot be paid during the day. If he
morning, his employer has sinned
483
HALAKHAH against the rule that "one may not
employer sins against "you must pay his
withhold a hireling's wages until the
wages on his day" (Deut. 24:15).
morning" (Lev. 19:13).
71
70
Halakhah.
If he is not paid promptly, the
12)
This is e x p l a i n e d
in
the
>מחר. שכיר יום גובה כל־הלילה כולי· שמואל אמר: ה ל כ ה יאa
line 71)
. יום אחד הוא ךתימר. רבי דוסא אומר.גליו משום ?יומו ונתן שכרו/ עובר אין בגלל מקילמא קראי תיפתר בשכיר שעות.גליו כל־שימות הללו/ עובר שכיר שעות ביום. ותני כן. שיכול לגבות כל־היום וכל־הלילה.יום ולילה t
· ן
ן. . . .
-
.
. -
T
_
T
.
_
T
. .
T
..
1 • : - :
ובלילה גובה ביום- שכיר שעות.גובה כל־הלילה בלילה.גובה כל־היום s ן v T
־
•י
־
·
:
T : ־
־
T
T
! -
־
־
T
.כל־הלילה וכל־היום ־
T
!
T ·. ־
־
T
Halakhah 11: "A person hired for the day collects the entire night," etc. Samuel said, the next morning he is in violation on his behalf because of ""you must pay his wages on his day"70. Rebbi Dosa said, is there one day when you can say that he transgresses on all these counts72? If it is to refer to the verses, explain it about a person hired by the hour during day and night who can collect the entire day and the entire night. And it was stated thus:
73
"A person hired by the hour during the day collects the
entire day; in the night he collects the entire night. A person hired by the hour during day and night collects the entire night and the entire day." 72
He refers to Tosephta 10:3 or
24:14 to paying by day, how could one
Sifry Deut 278: One who retains a
person transgress all f i v e com-
hireling's wages transgresses five
mandments simultaneously? The Babli
prohibitions: "Do not oppress" (Lev.
(111a) even has a list of 6 verses; they
19:13; Deut. 24:14), "do not rob" (Lev.
also combine Lev. 19:13 and
19:13), "do not withhold overnight"
24:15.
(Lev. 19:13), "the sun shall not set for
73
him" (Deut. 24:15). Since Lev. 19:13
Qedosim Par as ah 2(12).
refers to paying in the night and Deut.
Deut.
Tosephta 10:2; Babli 11 la; Sifra
4
NEZIOIN BAVA MESIA' CHAPTER NINE
ואחד שכר הכלים יש :משגה יג TV אחד שכר האדם ואחד שכר הבהמהTV: T T (T( f ־o :i . .
-
-
...:
ד
״
:
-
-
:
.בי משום ויומו ונתן שכרו ף־ש בי משום לא תלין ?עולת שכיר עד בוקר המחהו אצל חמוני או אצל.גליו/ לא תבעו אינו עובר.אימתי בזמן שונבעו גבר זמנו אינו נשבע/ השכיר נשבע בזמנו ונוטל.גליו/ שולחני אינו עובר . ןאם ?ש עדים שקנבעו מרי זה נשבע ונוטל.ןנוטל Mishnah 13: Wages of a human, as well as wages for an animal, as well as wages for implements are subsumed under "you must pay his wages on his day"70 and "one may not withhold a hireling's wages until the morning"69. When? If he claimed it. If he did not claim it, one does not transgress. If one gave him a draft on a storekeeper or a banker, he does not transgress. In his time 74 the hireling swears and takes75; after his time he does not swear and take76. But if there are witnesses that he did claim, he swears and takes77. 74
The time when he has to be
76
The ordinary rules of procedure
paid according to Mishnah 11.
apply: in the absence of proof the
75
defendant may swear to absolve
The hireling claims that he was
not paid; the employer claims that he
himself.
did pay; neither of them has witnesses.
77
Then the hireling is privileged; the
when he should have been paid. The
court will allow him to swear that he
unpaid hireling has to protect his claim
Even after the 12 hour period
was not paid and then order his
by asking for his money in front of
employer to pay.
witnesses.
גני ואביון/ כתיב לא תעשוק.מאדם כולי
אחד:( הלבה מ12b line 1)
. לרבות מ?הכ>ה ומעבדים. בארצך. זה גר צךק. מגרך. אילי ישזראל.מאחיך . לרבות המטל?\ליו.בשעריך Halakhah 13: "Wages of a human," etc.
78
It is written79: "Do not
oppress the poor and needy of your brothers," this refers to Israel. "Your proselytes," this refers to the just proselytes 80 . "In your land," to add animals and slaves. "In your gates," to add movables81.
tv 12a
485
HALAKHAH 78
Sifry Deut. 279.
only keeps the Noahide command-
79
Deut. 24:14. The verse reads:
ments.
Do not oppress the poor and needy
81
hireling ...
same implication, based on Lev. 19:13,
80
is in Sifra Qedosim Parasah 2(9).
He is a full Jew in contrast to
A different argument for the
the " גר תושבresident proselyte" who
. יכול המחהו אצל סמוני או אצל שולחני יהא עובר ןגליו.( תני12b
line 3)
בזמן שתבעו לא ונבעו אינו. אימתי.אינו עובר עליו אבל עוררין הן עליו .גליו/ עובר It was stated 8 2 :
I could think that if one gave him a draft on a
storekeeper or a banker, he would transgress about him. He does not transgress about him but they transgress about him. When? If he claimed .it. If he did not claim it, one does not transgress Tosephta 10:5; Sifra Qedosim Parasah
82
. נתתי. ןשאמר לו. ריש לקיש אמר.( השכיר בזמנו ^?ע ונוטל12b
line 6)
אינו נאמו· רבי יוסי ןן. נתתי. אם אמר לו. אתן לבוחר.אבל אם אמר לו . נאמן. נתתי.ילי למחר אם אמר לו9א1 ·חנינה אמי "In his time the hireling swears and takes." Rebbi Simeon ben Laqish said, if he said: I paid 83 . But if he said, I shall pay tomorrow: if then he said, I paid, he cannot be believed. Rebbi Yose ben Hanina said, even the next day, if he said, I paid, he is believed 84 . 83
This refers to the case that the
he transgressed the commandment to
hireling did not claim his wages
pay immediately, the hireling retains
immediately, but comes later to claim
his right to swear in order to get a
his wages. The employer may swear
court order forcing the employer to
that he paid only if he asserts that he
pay.
paid immediately. But if he admits that
84
In any case where the hireling
4
NEZIIN BAVA MESIA' CHAPTER NINE
did not claim his wages immediately
employer retains the right to swear
before witnesses and the claim is
that he paid.
presented after the time due, the
גר תושב יש בו משום ?יומו ונתן שכרו ואין בו מ?ני לא:( משנה ידfoi. 12a) .תלין ?עולת שכיר אתך עד בולןר Mishnah 14: The resident proselyte80 is protected by "you must pay his wages on his day" but not by "one may not withhold a hireling's wages until the morning"85.
המלוה את חבירו לא ימשמנו אלא בבית דין ול א יכנס לביתו:משנה טו . היו לו שני כלים נוטל אחד ומחזיר אחד.ליטול משכונו ש?אמר בחוץ תעמוד . ואם מת אינו מחזיר ליורשיו.מחזיר את הכר בלילה ואת המחרישה ביום רבן שמעון בן גמליאל אומר אף לע*מו איננו מחזיר אלא עד שלשים יום .ומשלשים יום ולהלן מו?רן ?בית דין A person who lends to another may take a pledge from him only in court86. He may not enter his house to take his pledge, as it is said: "You have to stand outside.87" If he had two vessels88, he takes one and returns one. He returns the pillow for the night89 and the plough for the day. If he 90 dies, he91 does not return it to his90 heirs. Rabban Simeon ben Gamliel says, even to himself 90 he91 returns it only up to 30 days; after thirty days92 he91 sells it in court86 85
The verse Deut. 24:14 speaks of
expression in Deut. 24:14 refers to the
"your proselyte . . . in your gates." The
resident proselyte.
same expression is used in Deut. 14:20
speaks of "your neighbor"; only the just
to permit the sale of carcass meat to
proselyte is covered by that expression.
the resident proselyte. By the doctrine
(Halakhah 14; Babli 111b).
of invariable lexemes in the Torah, the
86
But Lev. 19:13
Under the supervision of the
HALAKHAH 4 court.
24:13 as an obligation to return it to
87
Deut. 24:11.
the debtor in person.
88
This expression, כלים, covers
died, the pledge may be sold and the
If the debtor
both implements and textiles.
proceeds deducted from the amount of
89
Deut. 24:13.
the debt.
90
The debtor.
92
91
The creditor.
sued the debtor for repayment. In civil
92
The religious obligation to
matters, a summons to court always
return the pledge is formulated in Deut.
30 days after the creditor had
stipulates a response within 30 days.
כתיב לא. גר תושב יש בו משום ביומו ונתן שכרו כולי:( הלכה יד12b line 8) . פךט לגר תושב.תעשוק את רעך Ilalakhah 14: "The resident proselyte is protected by 'you must pay his wages on his day'", etc. It is written: "Do not oppress your neighbor," excluding the resident proselyte85.
כתיב בנזקיו שיהא גובה בעידית ש?אמר מיטב שדהו וגי' יכתיב במלוה שיהא גובה בבינונית ש?אמר והאיש אשר אתה נושה בו וגוי· למדו קרקעות דבר. פירש דבי שימאי. ודמותה ?למדו משכונות מקרקעות.מן המשכונות שאם יכנס ממ>וה מרי הוא.תוזרה שיהא שליח בית דין נכנס וגובה בבינונית אלא שלוח בית דין נכנס וגובה. ואם יכנס הלווה מוציא הרע.מוציא היפה -
:
·
I
.
.
.
ד
T
V
־
T
·
V
־
·יT י
·
:
V T
-
ךבר תורה שיהא מלוות נקנס שנאמד ומאיש. תני רבי ?שמעאל.בבינונית שלא. בבית דין. חבול. תניי תפע. אמר רבי לא.אשר אתה נושה בו וגוי מישכנו שלא ברשות עובר. תלמוד לומד אם סבול תסבול.?בית דיו מניין הוא גרם לעצמו ]לעבור[ על כל־שם. אמר רבי לא.על כל־שם ושם שיש בו .ןשם שיש לו It is written about torts that the collection be from the best quality, as it is said: "his best field, etc.93" And it is written about a loan that the collection be from average quality, as it is said: "and the man to whom you are creditor, etc.87·94" They inferred real estate from pledges 95 .
488
NEZIQIN BAVA MESIA' CHAPTER NINE
Similarly, should not pledges be inferred from real estate 9 6 ?
97
Rebbi
Simai explained: It is a word of the Torah that the court's bailiff enter and collect from average quality. For if the creditor enter, he would bring out the best. And if the debtor enter, he would bring out the worst. But the court's bailiff enters and collects from average quality.
Rebbi Ismael
stated: It is a word of the Torah that the debtor enter, as it is said: "and the man to whom you are creditor etc.98" Rebbi La said, it was stated there 99 : "to seize as pledge", by the court. Outside the court, from where 100 ? The verse 101 says, "if to seize as pledge you seize as pledge."
If he took the pledge without authorization, he
transgresses all these verses 1 0 2 .
Rebbi La said, he caused himself to
transgress all these verses 103 . 93
Ex. 22:4; Babli Gittin 48b.
pledge. Stand outside, and the man to
94
The inference is explained later
whom you are creditor shall bring the
by R. Simai.
pledge outside to you." This clearly
95
Since Deut. 24:14 refers to a
indicates that it is up to the debtor to
pledge of movables, it is not obvious
determine what to give as pledge; the
that the same rule should be applied to
requirement that it be of medium
the foreclosure of a mortgage.
quality is purely rabbinical for R.
96
If payment for torts is made by
Ismael; in the words of the Babli "not to
cash or movables, not in real estate,
lock the door before borrowers" (Babli
that only best quality would be
113b). The obligation to stand outside
acceptable.
But any debt can be
extends to the bailiff ( S i f r y Deut. 216).
liquidated by money or money's worth
But R. Simai, and the Masoretes who
to avoid foreclosure.
follow him in their punctuation, read:
97
A parallel to the remainder of
"Stand outside, and the man, acting on
the paragraph is in Gittin 5:1, Notes 30-
behalf of the one to whom you are
32.
creditor, shall bring . . ." The man is
98
Deut. 24:10-11:
"If you are a
the court's employee.
creditor to your neighbor for anything,
99
In Babylonia.
do not enter his house to take his
100
The court has to give author-
HALAKHAH 4 ization; it does not have to oversee the
103
execution.
through the court's bailiff and did not
101
Ex. 22:25.
return it, he still would transgress Ex.
102
Tosephta 10:8: Ex. 22:25, Dent.
22:25 and Deut. 24:13, but not the other
24:10-13, for a total of five sins
If he received the
pledge
commandments.
committed by one action.
מידת הדין ?ידו שיהא גו?ה מנכסין.( מישכנו וחזר ונתן לי12b line 21) . פירש רבי. !־אם מחזיר לי לאי זה דבר ש?מש?נו היא ממש?נו.משועבדין שמא תביא שמיטה תשמיט אי שמא ימות הלה המ^או המטלשליו ביד .הייךשין If he took a pledge and then returned it, by law he can collect from the property mortgaged to him 104 .
105
"But if he returns it, why does he take a
pledge? Rebbi explained, for maybe there will be a Sabbatical year and annul [the debt] 106 . Or maybe that one 1 0 7 will die and leave the movables in the heir's hand." 104
Usually, 1>7?i׳W)p 1>??3 denotes
105
Tosephta 10:9.
In the Babli,
otherwise mortgaged real estate. But
114b-115a, in the name of R. Mei'r.
in this case it denotes the pledge,
106
Secured loans are not remitted
which in case of non-payment the
in the Sabbatical year; Mishnah Sevi'it
creditor can satisfy himself from.
10:2.
Since by biblical law the pledge has to
107
be returned periodically, why should
estate contains no real estate, the
the Jewish creditor of a Jew bother to
creditor might be unable to force
take a pledge?
repayment of the debt.
The borrower. If the borrower's
מחזיר ?סות יום. חובל ?סות יום בלילה וכסות לילה ביום.( תני12b line 24) כר וסדין שךךכן לכסות בלילה חובלן ביום.ביום וגנסות לילה בלילה מלאכה ביום חובלן10? 1 קורדום ומחרישה שדךכן ל׳גשיי.ומחזירו בלילה זימנין ךתיפתר ההן קרא לא תבוא עליו. אמר רבי לא.בלללה ומחזירן ביום
4
NEZIIN BAVA MESIA' CHAPTER NINE
. לא ונטמע עלוי ש?>שא. וזימנין ךתי?תר לה. לא תךנח עלוי שמשא.השמש עד בוא. עם מעלי שמשא.דכוניב השב תשיב לו את העבוט ?בוא השמש . עד מ?מעי שמשא.השמש תשיבנו לו It was stated108: He takes a day garment as pledge during the night and a night garment during the day. He returns a day garment during the day and a night garment during the night. Pillow and bed sheet 109 which are used as cover during the night he may take as pledge during the day and return for the night. An axe and a plough which usually are used for work during the day he may take as pledge during the night and return for the day. Rebbi La said: Sometimes one explains the verse 110 "the sun shall not come onto it," as "the sun shall not rise upon it", but sometimes one explains as "the sun shall not set upon it" since it is written "returning you shall return the pledge to him when the sun comes,111" at sunrise, "until the going of the sun return it to him,101" until sundown. 108
Cf. Mekhilta
dR.
Ismael
First he wrote Diao aayoc, "coarse coat"
Mispatim 19 (p. 316-317); Mekhilta dR.
(expression used in Mekhilta
Simeon
Simeon b. lohai, Sifry Deut.).
b. lohai
Mispatim
p. 212;
Tanhuma
10; Ex. rabba 30:7; Sifry
110
Deut.
24:15 ( s p e a k i n g
Deut. 277.
worker's wages, not pledges).
108
111
Corrected version of the scribe.
dR.
of
Deut. 24:13.
אלמנה ביו שהיא ענייה ביו שהיא עשירה איו ממשקננין:( מ ש ג ה ייf0L 12 החובל את הריסים עובר בל א תעשה.אותה ש?אמר ול א תסבול בגד אלפןנה ולא ריחים וךכב.ב3וחייב משום שני כלים שנאמר לא ?סביל ריסים וך .?ש הוא חובל3 בלבד אמרו אלא כל־דבר שעושין בו או?ל ??ש ש?אמר כי
HALAKHAH
1
Mishnah 16: One may not take a pledge from a widow, whether poor or rich, since it was said112: "And do not take a widow's garment for a pledge." One who takes a flour mill as pledge transgresses a prohibition and is guilty for two vessels113, as it was said: "Do not take upper and lower millstones as pledge114." They said, not only upper and lower millstones but everything used to make food, as it was said: "For he takes a living person for a pledge114." 112
Deut. 24:17.
113
Even
though
base and vice-versa. the
moving
114
Deut. 24:6.
millstone is useless without its stone
12)
אלמנה בין שהיא ענייה בין שהיא עשירה אין: ה ל כ ה יוb
line 32)
. אלמנה בין ענייה בין עשיךה אין ?)משכניו אותה. תני.ממש?נין אותה כולי . אחד ענייה ואחד עשיךה דברי דבי נןאיר.שנאמד לא תחבול בגד אלמנה עשירה ?)?)שכנין.ענייה אין ?)?)'שכניו אותה כל־עילןד
.דבי יהוךה אומר
שמתוז־ שבא א^לה ?)שיאה שם רע.אותה ואינו מסזיר. Halakhah 16: "One may not take a pledge from a widow, whether poor or rich," etc. It was stated115: "One may not take a pledge from a widow, whether poor or rich, since it was said112: 'And do not take a widow's garment for a pledge', whether poor or rich, the words of Rebbi Meir. Rebbi Jehudah says, from a poor one he cannot take any pledge at all, from a rich one he may take a pledge but does not return it since if he came to her he would ruin her reputation." 115
In the Babylonian tradition,
anonymous as in the Mishnah; R.
Babli 115a, Tosephta 10:10, R. Me'ir's
Simeon is quoted to the effect that no
opinion is attributed to R. Jehudah and
woman's pledge can be returned since
R. Jehudah's to R. Simeon. In Sifry
any woman's reputation would be
Deut. 281, the first statement is
ruined by frequent visits by a man not
4
NEZIIN BAVA MESIA' CHAPTER NINE
married to her.
This argument is
Targum of Deut. 24:17.
incorporated into Pseudo-Jonathan's
.
1
2
)
הממשכן צמד פרות עובר על.חבל אחד מהן אינו עובר ]אלא[ על אחד מהן זה בפני עצמו ועל זה בפני עצמי· מישכן אחד מסן אינו עובר אלא על אחד מסן בלבד. 116
117
One who takes a pair of barber's scissors
transgresses for the two
blades separately. If he took only one component, he transgresses for this one [only]118119׳. One who takes a yoke of cows120 transgresses for each one separately. If he took only one, he transgresses for this one only. 116
For the Babylonian version, cf.
'Arakhin 6:3.
Babli 116a, Tosephta 10:11.
118
117
implied by the last sentence of the
Since the scissors are indispens-
From E, missing in L, but
able to the barber's livelihood, for him
paragraph.
they are as important as is food and
119
cannot be impounded. Even though the
in the barber's hand is almost useless,
scissors only work as a pair (^euyog),
the creditor may be punished only for
each blade separately is counted as a
one misdemeanor.
tool. The rules of items which cannot
120
be taken are spelled out in Mishnah
drawn by a yoke of cows.
Even though the part remaining
From a farmer whose plough is
הבית והעליה פרק עשירי
ה?לת והעלייה של שנים שנפלו שניסן חולקין בעצים:( משגה אfoi. 12b) היה אחד מסו מכיר. רואיו אילו אבנים הךאויות להשתבר.ובאבנים ובעפר .מקצת אבניו נוטלו ועולות לו פיו החשבון Mishnah 1: If the ground floor1 and the upper floor belonging to two different persons collapse, they divide wood, stones, and dust between themselves2. One takes into consideration which stones were at risk to break3. If one of them recognized his stones, he takes them, and they are debited to his account. 1
ביתin rabbinic Hebrew means
case the two apartments were of
either a one-storey (usually, one room)
unequal size, the building material is
house or the ground floor of a multi-
divided proportional to the size of the
storey house. A building with more
apartments.
than two floors is called " פלטיןa
3
palace".
court if the case needs judicial
2
intervention.
Tosephta 11:1 prescribes that in
This is an instruction to the
נכמר כתנור. תני. הבית והעליבה שלשנים שנפלו כולי:( הלכה א12c line
3)
. נפל לחוץ התחתונות ךאויות לישבר.העליונות ךאויות לישבר Halakhah 1: "If the ground floor1 and the upper floor belonging to two different persons collapse," etc. It was stated: If they were blackened like an oven, the upper ones were apt to break. If they fell to the outside, the lower ones were apt to break4.
494 4
NEZIOIN BAVA MESI'A CHAPTER TEN There are no parallels to the
stones. If stones fell away from the
baraita, but it seems that one has to
house and are broken, they were upper
switch the statements: If the broken
floor stones (Responsa Radbaz vol. 5,
stones were black like the inside of an
#2112; cf. Tosephta kiFshutah
oven, they probably were foundation
mesia' p. 304).
Bava
אמר.( היה האחד מפיר מקצת אבניו נוטלן ועולות לו מן החלבון12c une 5) מאה טבל. סמן תנינן. זאת אומרת ששולטת היד מצד אחד.רבי הושעיה אמר. מאה טבל ומאה מעשר נוטל מאה ואמת.מאה חולין נוטל מאה ואחת אם אומר אס נוטל מאה אני אומר כל חולין עליו בידו ונמלאו.רבי יוסי אלא נוטל מאה ואחת ?די לה?ריש ףנרימה וקנרומת מעשר מן.אילו בטבלן ·הטבל "If one of them recognized his stones, he takes them, and they are debited to his account." Rebbi Hoshaia said, this means that the hand rules on one side5. There6, we have stated: "A hundred tevel in a hundred profane, he removes 101. A hundred tevel in a hundred tithe, he removes 101."7 Rebbi Yose said, if you say that he takes 100,1 would say that only profane came to his hand and the other remains tevel? So he takes 101 in order to separate heave and heave of the tithe from the tevel. 5 means.
It is not clear what the sentence It seems that R. Hoshaia's
dispute.
This seems to contradict
common sense.
problem is that both rules given in the
6
Mishnah, i. e., that all broken stones
129.
Mishnah Demay 7:9, Notes 128-
probably from a certain place are
7
debited to the owner of that place, and
question is tithe of which heave of the
that the person who recognizes his
tithe was not taken and which there-
stones takes them for his account,
fore is forbidden for consumption to
disregarding a certain margin of error.
anybody not a Cohen. The question is
If property rights ("hand") are given to
why 101 has to be taken as tevel rather
one side, it rules over the entire lot in
than 100. The question is answered by
As explained there, the level in
495
HALAKHAH1 R. Yose.
applies here. While it is unlikely that
8
While this is extremely unlikely,
all broken stones come from one
it is possible and the legal rule is based
party's floor, it is possible and that is
on this possibility. The same situation
enough as a legal principle.
. זקיק אףנ מ?\עינני. אמר או־עיא.( איליו ףנקיעיןא רבי זעירא12c line 10) ?נרויהון אילין יסודיןא· ןךא מסייעה. בנאי א?>רין. אמר עילאי.רבי לא . היתה חורבתו סמוכה לכותל חצר חבירו לא יאמר לו.למאן דאמר בנאי · · ־: ־ ־ ־:
V
:
T
S
T
:
T : IT
.. - -
-
T
.
ן
T
.
היונה. אלא מייסד עמי מלמטה ועולה.הריני מייסד עמך כותל חצירי ועולה . אמר רבי יוסי בירבי בון.גרות אינו נזקק לו כלום/על גבי שיחין או על גבי מ .תיפתר כגון אילץ דרייא ךבישן ךלא יכיל אךעייא באני עד ךבני עילייא Those bearing columns9. Rebbi Ze'ira: He10 tells the bottom dweller, you are obliged to support me. Rebbi La: He11 tells the dweller in the upper floor, the builders say that both have to build the foundations. The following supports the builders: 12"If his ruined building was close to the wall of his neighbor's courtyard, he should not tell him: I am contributing to the foundations of your wall where it comes up, but he has to contribute to the foundations from the bottom and up13. If it was built on top of ditches or caves, he is not obligated for anything.14" Rebbi Yose ben Rebbi Abun said, explain it, for example those inhabitants of Bet Shean where the bottom dweller cannot build unless the builder of the upper floor builds15. 9
If a condominium is rebuilt, who
upper floor.
has to pay for those elements of the
11
wall whose only function is to carry
lower floor.
the weight of the upper storey and the
12
A similar text is Tosephta 11:4.
13
His plot is situated higher than
roof? 10
The owner of the rights to the
The owner of the rights to the
his neighbor's courtyard. Then he has
4
NEZIIN BAVA MESI' CHAPTER E
to pay not only for the part of the wall
beneath, the costs cannot be claimed
which he will use but also for the
from the owner of the second floor.
foundations on which his part of the
15
wall will be built.
hillside, the excavation must be done
Therefore, the
If the house is built on a steep
owner of the second floor also has to
simultaneously
pay for the additional cost incurred by
otherwise debris from above would fall
the owner of the ground floor for
into the building site of the lower
foundations and walls built for a
floor.
heavier load.
parties has to assume part of the cost;
14
satisfying both Rabbis Ze'ira and La.
Since the ground floor could not
for both
floors;
Therefore, each one of the
be built without covering what is
הבית והעלייה של שנים נפחתה העלייה ואין בעל הבית:( משגה בfoi. 12b) רבי.ה לתקן לזרי בעל העלייה יורד ודד למטה עד שיתקן לו אה העלייה$רו .יוסי אומר התחתון נותן את התקרה והעליון את המעזיבה Mishnah 2: The ground floor and the upper floor belong to two different persons 16 ; if the upper floor sprang a leak and the owner of the ground floor does not want to fix it, the owner of the upper floor descends and dwells below until he fixes the upper floor for him. Rebbi Yose says, the lower one gives the roofing 1 7 and the upper one the roof covering 18 . Following the Babli, Maimon-
who inherited the house together.
ides and Rashi explain that the house is
Then the expenses for necessary
the property of the person dwelling in
repairs have to be borne equally by
the lower apartment; the dweller in the
both of them. If one of them refuses to
first floor rented his apartment. The
pay his part, the other brother may use
landlord is required to keep the rented
his apartment as a temporary dwelling.
16
apartment in good repair. According
17
to Tosaphot, the Mishnah either refers
a roof.
to a rental situation or to two brothers
18
Wooden logs or planks to make Mortar and cement to make a
smooth, watertight surface.
HALAKHAH
נ?רות מקום התנור. תני. הבית והעלייה שלשנים כולי:( הלבה ב12c line
17)
ע?יד לך סולם. אלא דו אמר ליה. מקום הכירה יורד למטה.יורד למטה .ךלא תיהוי עליל ונפיק גו ביתי Halakhah 2: "The ground floor and the upper floor belong to two different persons," etc. It was stated: "If it sprang a leak above the oven, he descends. If it sprang a leak above the fireplace, he descends19." But he may tell him, make yourself a ladder so you do not have to ascend and descend through my dwelling20. 19
Not to dwell there but to bake
comes to live in the ground floor
and cook in the courtyard in front of
apartment.
the bottom dweller's door. In the Babli,
20
116b, this is Rav's opinion.
Samuel
dweller is supposed to have his own
holds that if the top dweller has to
stairs outside the first floor dweller's
descend for any household chores, he
apartment.
In any case the second floor
.רבי יוסי אומר תחתון נותן את התקרה ועליון את המעזיבה
(12c line 20)
התחתון נותן תקרה ולווחים ועליון נותן.רבי יוסטא בשם ריש לקיש .גבה/ מעזיבה. רבי ?עקב בר אחא בשם רבי לעזר. באי זו מעזיבה.המעזיבה לא אמרו אלא להדיח את.רבי אבהו בשם רבי לעזר מעזיבה בינונית )אנין אוף רבי אבהו בשם רבי לעזר מוךי0 ?רם אין חוה בעי משזגא.הכוסות הירי רבי חנינה לאילין ציפוךאי ש?הוא שניהן נוךננין את.?מעזיבה עבה ךאינון זקוקיו מיסק חמריהון תמו ומיסק פיריהון.התקרה ואת הלייחין ·ינפיו
"Rebbi Yose says, the lower one contributes the roofing and the upper one the roof covering," etc.
21
Rebbi Justus in the name of Rebbi Simeon
ben Laqish:: The bottom dweller contributes the logs and the planks22; the dweller on the upper floor contributes the roof covering18. Which kind of roof covering? Rebbi Jacob bar Aha in the name of Rebbi Eleazar: heavy
48
NEZIIN BAVA MESI' CHAPTER E
roof covering. Rebbi Abbahu in the name of Rebbi Eleazar: medium roof covering, since they only spoke about rinsing cups. But if he wanted to wash clothing, also Rebbi Abbahu in the name of Rebbi Eleazar will agree that the roof covering has to be heavy23. Rebbi Hanina instructed those of Sepphoris that both of them should contribute the logs and the plates since they expect to bring up there their wine and their produce24. 21
Babli 117a. In most mss. of the
activity, the roof covering must
Babli the name is Justinus.
withstand prolonged use without
22
becoming leaky.
The logs to make a roof and the
planks to create a platform on top of
24
the roof.
roof, both have to equally share the
23
expenses.
If the flat roof is used for any
If both parties intend to use the
הבית והעלייה של שנים שנפלו אמר בעל העלייה >בעל:( משגה גfoi. 12b) הבית למות והוא אינו רוצה לבנות הרי בעל העלייה בו?ה את הבית ודר דבי יהוךה אומר אף זה דר בתוך של סבירו.בתוכו עד שיתן לו יציאותיו בונה את הבית ואת ל׳עליזי׳ ו מקרה25(צריך להעלות לו שכר אלא בעל)הבית .את העלייה ויושב בבית עד שיתן לו את יציאותיו Mishnah 3: If the ground floor and the upper floor belonging to two different persons collapse, and the owner of the upper floor suggests to the owner of the ground floor to rebuild but himself refuses to build, then the owner of the upper floor rebuilds the ground floor and dwells in it until he11 pays his10 expenses. Rebbi Jehudah says, but he who dwells in another person's [place] would have to pay him rent26; so the owner of the (ground)25 floor builds ground and upper floors and makes the roof over the upper floor 27 but dwells on the ground floor until he 11 pays his 10 expenses.
HALAKHAH 25
Clearly one has to read n^Vim
owner of the upper floor will have
"the upper floor" with the Babli and all
dwelt in the apartment rent free, which
Mishnah mss.
amounts to receiving hidden interest.
26
27
His problem is that if the owner
of the ground floor pays his share, the
To make the upper floor livable,
even if he does not dwell there.
אלא בעל הבית ?)בקש לבנות. הבית והעלייה כולי:( הלכה ג12c line 28) היונה. נישמעינה כןהךא. גרמינו. מהי שיאמר לו.ובעל העלייה אינו רוצה עמד הלה ובנאה בלא רשותו הרי זה מחשב.חורבתו סמוכה לחורבת חבירו .. -
.
. . . . . .
.
.
R R :
T -
-די
·י- :
־
:
:
T
T
:
. שאינו אומר לו. הדא אמרה.כשער דשבנה ןויתן לו את כל־יציאותיו יציאותיו ~ . . . .
T :
IT
T
T
T
·
!
T
·.·
· י· י
T T
!
T
גופינו. כך איו אומר לו. גופעוכעהצד. ?שם שאינו אומר לו.גופעומןהצד
מלמעלו Halakhah 3:
"If the ground floor and the upper floor," etc. But if the
owner of the ground floor wants to build and the owner of the upper floor does not, may he tell him: seal it? 28 Let us hear from the following: 29
"If his collapsed building was next to another's collapsed building 30 , and
he rebuilt without permission, he computes his actual expenses and he has to pay him all his expenses 31 ." This implies that he cannot tell him, seal it on the side. Just as he cannot tell him, seal it on the side, so he cannot tell him, seal it on top 32 . 28
Can the ground floor dweller
use the other building's wall without
ask the owner of the upper floor to
paying the first builder's cost in full,
provide a roof? If both floors were
Bu
rebuilt, the roof would be a charge on
required to contribute.
the second floor's owner.
32
29
A related baraita is Tosephta
1!:4 30
The owner of the ground floor
has no regress on the owner of the upper floor at the moment when he is
And the two buiildings shared a
w a !l
31
t at the moment of building, he is not
building; he has to finish his own roof. He will be able to recoup part of his
If the second owner later
decides to rebuild his house, he cannot
expenses only when the owner of the "PPer floor decides to rebuild.
NEZIIN BAVA MESI' CHAPTER E
וכן בית הבד שהוא בנוי בסלע וגינה אחת על גביו ןנ?חת:( משנה דfoi. 12d) הפוקנל והאילן. עד שיעשה לבית בדו כיפין.סדי בעל הגינה יורד וזורע למטה נתנו לו זמן לסתור את הכותל.שנפלו לרשות הרבים והזיקו ?טידיו מלשלם ·ולקוץ את האילן תפלו ?תוך הזמן פטור לאחר הזמן חייב Mishnah 4: And so an olive press built into a rock with a vegetable garden on its top: If it caved in, the garden's owner may sow on the bottom until he build cupolas on his olive press33. If a wall or a tree fell into the public domain and caused damage, he is not liable to pay34. If he was given an order35 to tear down the wall or cut down the tree; within the term he is not liable, after the term he is liable. 33
Olive presses (as well as wine
The owner of the vegetable garden
presses) usually were built with
may fill the top with soil to create a
cupolas.
level surface.
If the natural roof of the
press hewn into the rock collapsed, the
34
owner of the vegetable plot may use
accident.
the bottom for his vegetables until the
35
owner of the olive press rebuilds it.
the building police.
Since it was an unforseeable
By the court, on application of
. אמר דבי לעזר. ןכן בית הבד עד הכותל והאילן כולי:הלבה ד
(12c line 34)
.מעשה ?ךלית אחת שהיתה מוךלה על פרשיקו של חבירו ןנפשח ה?רשיק אמר ליה. צא והעמד לו !רשק.ובא מעשה ל?ני רבי חייה הגדול ואמר לו וכן בית הבד שהוא בנוי ב?לע וגינת אחר על. ול א מתניתא היא.רבי יוחנן . ולא פליגי. נימר. כופין. שמענו שאין כופיו והתני רבי חייה.גביו ונפחת . כופיו שהוא שם ומאן דמד איו כופיו ?שאיו עומד שם.מאן ךמר Halakhah 4: "And so an olive press ," until "if a wall or a tree," etc. Rebbi Eleazar said: It happened that a vine was growing on another person's peach tree36, and the peach tree withered37. The case came before the great Rebbi Hiyya who told him, go and provide him with a peach tree. Rebbi Johanan told him: Is this not a Mishnah? "And so an
51
HALAKHAH 4
olive press built into a rock and another's vegetable garden is on its top"? Do we not understand that one does not force38? But Rebbi Hiyya stated that one forces39! We may say that they did not disagree. He who says that one forces, if he is there. But he who says that one does not force, if he is absent40. 36
Latin prunus persica "Persian
plum tree" 37
to force the owner of the oil press to reconstitute the vegetable garden.
Killed by the vine
which
39
To provide a replacement tree.
overgrew it.
40
The Mishnah speaks of an
38
The Mishnah does not require
absentee landlord. Until the absentee
the owner of the oil press to rebuild
be notified it may take a long time; in
but gives the gardener the right to use
the meantime the gardener is given the
the area on top of the oil press for his
use of the area occupied by the oil
purposes. The court is not empowered
press.
.ov 5 . ?If
־
(
i
o
n
41
he was given an order to cut down. " What is the time limit"
Rebbi Hoshaia said, 30 days42. 41
This quote shows that the
42
In the Babli, 118a, this is
Mishnah underlying the Halakhah is
attributed to R. Johanan (R. Hoshaia's
not the version presented in the
student.)
Mishnah (and Maimonides's autograph)
Bava qamma 2:5, the w o r d i n g is:
but the text given in the Babli and
least 30 days. The enforcement of a
many Mishnah mss. which mention
strict limit of 30 days for obeying court
cutting down the tree before tearing
orders is Amoraic.
down the wall.
In the Tosephta, 11:7 and at
NEZIIN BAVA MESI' CHAPTER E
מי שהיה פרקנלו סמוך לגינת חבירי ונפל ואמר לו פנה:( משנה הfoi. 12b) גליו אמר לו הילך את/ אבניך ואמר לו הגיעוך אין שומעיו לי· משקיבל יציאותיך ואני נוטל את שלי אין שומעיו לו. Mishnah 5: Somebody's wall bordering on another's vegetable garden collapsed. That one told him, remove your stones; if he said, they are yours43, one44 does not listen to him. If after the other had accepted, he told him: here are your expenses and I shall take what is mine, one does not listen to him. ן ובקש אמר לו וזן לי את שכרי5 השוכר את הפועל לעשות עמו בוז:משנה ו אמר לו טול מה שעשיתה בשכי״ך איו שומעיו לו משקיבל עליו אמר לו הילך .שכרך ואני נוטל את שלי אין שומעיו לו Mishnah 6: Somebody hired a worker to work on straw and chaff. When he said to him, pay me my wages, he answered, take what you worked on as your wages, one does not listen to him. If after the other45 had accepted, he told him: here are your wages and I shall take what is mine, one does not listen to him44. אין. המוציא זללי לרשות הרבים המוציא מוציא והמזבל מזבל:משנה ז שורין טיט ברשות הרבים ואין לובנין לבינים אבל גומלין טיט ברשות הרבים הבמה ברשות הרבים והמביא אבנים המביא מביא.אבל לא ללבינים רבן שמעון בן גמליאל אומר אף. ואם הזיק משלם מה שהזיק.והבונה בונה .מתקן הוא את מלאקתו ל?ני שלשים יום Mishnah 7: If somebody brought his manure into the public domain, he who brings, brings, and he who uses it to manure, manures46. One does not soak loam in the public domain47 nor does one form bricks; one kneads loam in the public domain48 but not bricks. If somebody builds in the public domain and somebody brings stones; he who brings, brings, and he who builds, builds49; but if he caused damage, he pays for what he damaged. Rabban Simeon ben Gamliel says, also he has to prepare his work 30 days in advance.50
5
HALAKHAH If the neighbor pays for the
47
Which takes a long time.
removal of the building material, it is
48
If a wall is built bordering on
his.
the public domain it is permissible to
43
44
The court will not accept the
knead mortar for immediate use on the
proposition; the opposing party can
wall.
force a judgment for their claim.
49
45
The worker.
public domain is used to deposit
46
Temporary use of the public
potentially dangerous material must be
Again, the time in which the
domain for agricultural purposes is
reduced to the absolute minimum.
permitted but care must be taken that
50
the time in which the public domain is
given without a plan to hold the use of
used to deposit potentially dangerous
public domain for private purposes to a
material is reduced to the absolute
minimum.
No building permit should be
minimum.
פורק אןם זבלו בפתח סצירו. תני. המוציא ז?לו כולי:( הלבה ז12c line
43)
בא אחד והוזק הרי זיז. אבל לשהותו אסור.בךשות הרבים לפנותו מיד בשעת הזבלים פורק אז־ם זבלו בפתח סצירו בךשות. רבי יודה אומר.חייב שעל מנת כן הנחיל יהושע.רןז ?ר?לי אךם ו?המה ל יום.הרבים כדי ש?מפ פורק אדם עפרו ?פתח סצירו בךשות הרבים לשרותו.ל?שךאל את הארץ לא. בא אחד והוזק בו חייב. לשהותו אסור.ולהעלותו על גבי דימוס מיד 51
פורק אךם אבניו.?מקום שבונהו
[יהא גובל בצד זה ]ובו?ה ?צד זה
בא אחר והוזק בהן.?פתח חצירו בו־שות הרבים לפנותן מיד לשהותן אסור סתת לס?ל. גמל לסתת הסתת חייב. מסר החוצב לגמל הגמל חייב.חייב T
-
-
T
R
-
T
-
-
R
־
־
R -
ד
-
• ד- -
··
ימ ס
־
T T
•
-
ב
הסבל חיי · ו׳ע^י׳ על *?י ? י ומי׳ מפקפק בה ונפלה האןדכל רויןב והוזק בין בסיתות בין באבן הסתת53[ ]החצב לסתת52(מסרה)הסתת לסבל )לתה/ . באבן הסבל חייב. הסתת לס?ל והוזק ?שיתות הסתת חייב.חייב .וישבה בדימוס ונפלה פטור Y
T
S IT !
T
: IT :
Halakhah 7: "Somebody who brought his manure," etc. It was stated: 54
"A person may unload his manure at his courtyard door in the public
4
NEZIIN BAVA MESI' CHAPTER E
domain in order immediately to remove it. But it is forbidden to leave it there. If another person was injured by it, he is liable. Rebbi Jehudah says, at the time of carrying out manure 55 a person may unload his manure at his courtyard door in the public domain for it to be broken down by the feet of people and animals for 30 days, for on this condition did Joshua distribute the Land to Israel.56"
57
"A person may unload his
dust at his courtyard door in the public domain in order immediately to mix it with water58 and to bring it to the row of stones; it is forbidden to leave it there. If another person was injured by it, he is liable. He should not knead on one side [and build on the other]51 but on the side where he is building."
59
"A person may unload his stones at his courtyard door in
the public domain in order immediately to remove them; it is forbidden to leave them there. If another person was injured by them, he is liable. If the quarryman delivered to the camel driver, the camel driver is liable. The camel driver to the stone-mason, the stone-mason is liable. The stonemason to the porter, the porter is liable.
It it was brought up to
60
scaffolding , it was wobbly there and fell, the master-mason is liable. If the (stone-mason)52 [quarryman]53 handed it to the (porter) 52 [stone mason]53 and somebody was injured either by splinters or the stone, the stone-mason is liable. The stone-mason to the porter and he61 was injured by a splinter, the stone-mason is liable. By the stone, the porter is liable. If it was delivered, settled in the row62, and fell, he is not liable34." 51
Missing in L, added from E,
54
Tosephta 11:8, Babli 118b, Bava
confirmed by the Tosephta.
qamma 81b..
52
55
Reading of L, erroneously
copied from the next sentence. 53
Reading of E, confirmed by the
Tosephta.
A month before ordinarily the
fields have to be manured. 56
For other authorized private
uses of public or other
people's
5
HALAKHAH properties, cf. Bava batra 5:1 Notes 16
60
Greek βωμός.
ff.
61
A third party. Greek δόμος "building; rows of
57
Tosephta 11:6.
62
58
To make mortar.
stones or bricks in a building"; cf.
59
Tosephta 11:5; Babli 118b.
Berakhot 2:5, Note 226.
שתי גנות זו על גב זי והירק בינתיים רבי מאיר אומר של:( משנה חfoi. 12b) אמר רבי מאיר ומה אם יו־צה העליון. רבי יהוז־ה אומר של תחתון.עליון אמר רבי יהודה אם ירצה התחתון למלאות.ליקח את עפרו אין כאן ירק ה$ אמר רבי מאיר וכי מאחר ששניסן יכולין למחות.גינתו עפר אין כאן ירק רבי שמעון אומר כל־שהעליון יכול לפשוט.על זה רואיו מניין ירק זה חייה .את ידי וליטול הרי הוא שלו והשאר של תחתון Mishnah 8: Two vegetable gardens, one on top of the other63 and vegetables growing between them. Rebbi Meir says, it is the upper's64. Rebbi Jehudah says, it is the lower's65. Said Rebbi Meir: If the upper's owner wanted to remove his earth, there would be no vegetables. Said Rebbi Jehudah: If the lower's wanted to fill up his vegetable garden with earth, there would be no vegetables. Said Rebbi Meir: Since both of them may object to one another one looks from where these vegetables grow66. Rebbi Simeon says, any which the upper's may take by stretching out his hand are his; the remainder is the lower's. 63
One on the slope of a hill, the
66
The wild growing vegetable in
other in the valley.
between grows from the water with
64
The owner's of the upper plot.
which the upper plot is irrigated.
65
The owner's of the lower plot.
אפרים בשם ריש לקיש. מה יעשו. שתי גינות כולי:הלבה ח
(12c line 57)
רבי יוחנן אמר ?שם רבי. עד י שפחים. ךבית רבי ?נאי אמרי.אמר יחליקו
NEZIIN BAVA MESI' CHAPTER E
. ובלבד שלא יואנס.ינאי Halakhah 8:
"Two vegetable gardens," etc.
What shall one do?
Ephraim 67 in the name of Rebbi Simeon ben Laqish said, they shall split 68 . In the House of Rebbi Yannai they say, up to ten handbreadths 69 . Johanan said in the name of Rebbi Yannai:
Rebbi
Only he shall not force
himself 70 . 67
In the Babli, 119a, he is called
Babli Sabbat 7b).
Since the area
"Ephraim the scribe, R. Simeon ben
between the two vegetable gardens is
Laqish's student."
But there, he is
not the private domain of either of
quoted as deciding following R. Simeon
them, the domain of the owner of the
(cf. Note 69).
lower plot cannot extend to more than
68
10 handbreadths above his ground.
Since it was not decided whom
to follow in practice, it is "money in
70
doubt" and must be split evenly
following the rule that if a dispute
(Chapter 1, Note 5).
between two authorities in the Mishnah
69
They decide f o l l o w i n g R.
is not resolved, practice follows the
Jehudah who has precedence over R.
third opinion which arbitrates between
Meir and R. Simeon (Terumot 3:1, Notes
the two (Babli Sabbat 39b, R. Johanan
25,26). The owner of private property
in the name of R. Yannai). He qualifies
owns the rights to its airspace without
the right of the owner of the upper
limitations (Babli Sabbat 7a/b), but for
plot in that he has a right only to those
any domain
private
vegetables which he can reach without
property, the domain only extends ten
undue exertion. In the Babli, 119a, this
handbreadths from the ground (Kilaim
opinion is quoted in the name of the
6:2, Note 31, Sabbat 11:2 13a 1. 32;
House of R. Yannai.
not purely
He decides following R. Simeon,
מסצה. חד אמר. רב ושמואל.כותל שבין שתי מחיצות ונפרץ
(12c line 59)
מצא. מה מפקה מביניהון. כולו א ה וכולו לזה. וחד אמר.א ה ומסצה אה מחציו והילך א ה ומחקיו והילד. מחצה א ה ומסצה אה. מאן דמר.מציאה . המוצא זכה. כולו א ה וכולו אה.א ה ומאן למר
HALAKHAH
5
A wall between two partitions71 which was breached. Rav and Samuel, one said, half belongs to one party, the other half to the other party. The other said, both own it entirely. What is the difference between them? If one found a find. For him who said that half belongs to one party, the other half to the other party, if it was on one side it belongs to this party, one the other side it belongs to the other party. For him who said that both own it entirely, the finder acquired it72. 70
The scribe first wrote שתי חצירות
The corrected text is confirmed by E;
"two courtyards" and then corrected it
the scribe's original text is quoted by
to " שתי מחיצותtwo partitions".
Sefer ha'Ittur (Warsaw 1883, vol. 1,
The
problem to be corrected was that a
part 2, p. 24b Note 14).
courtyard usually is a condominium of
71
many home owners dwelling in the
private grounds automatically belongs
same compound, whereas clearly we
to the owner.
are dealing here with only two owners.
Since abandoned property on
השותפין פרק ראשון
השותפין שרצו לעשות מחיצה בחצר בוניו את הכענל:( משנה אfoi. 12d) באמצע מקום שנןזגו לבנות גויל גזית ?פיסין ולבינים בתים הכל ?מ?הג בגזית זה נותן טפחיים. בגמל זה נותן ג טפחים וזה נותן ג ספחים.המדינה . בכפיסין זה נותן טפחיים וזה נותן טפחיים.ומחצה וזה נותן טפחיים ומחצה לפיכך אם נפל הכענל.בלבינים זה נותן טפח ימסצה וזה נותן טפח ומחצה .המקום והאבנים של שניהן 1
Mishnah 1: Condominium owners who want to make a separation in the courtyard build the wall in the middle. At a place where commonly one builds with unhewn stones, or hewn stones, or half-bricks2, or bricks, everything follows local custom3. For unhewn stones, each partner gives three handbreadths.
For hewn stones, each gives two and one half
handbreadths. For half-bricks, each gives two handbreadths. For bricks, each gives one and a half handbreadths4. Therefore, if the wall collapsed5 the place and the stones belong to both of them. They own separate houses built
build following local custom, he can
facing one courtyard; they want to
1
force the other party to agree with
build a wall so that each house opens
him.
to its own courtyard.
4
2
wider than one made of whole bricks
This is the definition of the
Babli (3a).
In Hab. 2:11 the word
A wall made of half-bricks is
since the mortar between the pieces
means "wood splinter".
takes up an additional half hand-
3
breadth.
If one of the parties wants to
HALAKHAH 5
If a wall collapsed and it is no
longer known who built it, one has to
5
assume that it was built following these rules.
. הקל תנינן תמן. השותפין שרצו לעשות מחי^ה כולי:הלבה א
(12d line 47)
. אמרי.אין חולקין את החצר עד שיהא או־בע אמות א ה ןאךבע אמות לזה ואפילו תימר הכא. ברם הכא בששניהן רוצין.תמו ?שאין שניהן רוצין . אמר רבי יוחנן. ךצה זה כופין אה. רצה זה כופין אה.?שאין שניהן רוצין בחצר שהיא למעלה. רבי נסה שבר מימר.כופין בחצירות ואין כופין בגגות ?חצר. רבי יוחנן סבר מימר. אבל גג שהיא למעלה מן החצר כופין.מן הגג . אבל גג שהיא למעלה מן החצר אין כופין.שהיא למעלה מן הגג כופין Halakhah 1: "Condominium owners who want to make a separation," etc. As we have stated there6: "One does not subdivide a courtyard unless each party has four cubits." They said, there if the two parties do not agree7. But here if both parties agree8. And you may even say, here if the two parties do not agree9. If this one wishes, one forces the other; if the other one wishes, one forces this one. Rebbi Johanan said, one forces for courtyards; one does not force for roofs10. Rebbi Nasa wanted to say, in case of a courtyard which is higher than the roof 11 . But in case of a roof which is higher than the courtyard, one forces12. Rebbi Johanan wanted to say, in case of a courtyard which is higher than the roof one forces13. But in case of a roof which is higher than the courtyard, one does not force14. 6
Mishnah 7.
8
7
This is spelled out in Mishnah 7:
to make a separation."
It says explicitly that "they wish In that case
one party may force the dissolution of
they are not bound by minimal
a condominium if each party will be
conditions (Babli 2b).
left with a legal minimum of space.
9
As explained
in the
next
NEZIIN BAVA A
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sentence, "they wish" means "either of
the owner of the upper house to build a
them may wish".
wall which will guarantee the privacy
10
of the lower house.
It is assumed that the parties
wish to build the wall in order to
12
insure privacy, so that one party cannot
be built high enough that from one flat
see what the other is doing in his
roof the neighbor's courtyard cannot be
courtyard. The courtyards were always
seen.
As noted before, the wall must
in the back of the houses, not visible
13
from the street. One assumes that both
cannot but see what is going on in the
buildings are one-storey houses and
lower house. This violates the privacy
that the wall will be built high enough
rights of the inhabitants of the latter;
that from one flat roof the neighbor's
the former can be forced to construct a
courtyard cannot be seen.
fence which will bar them from
There
remains the question what is meant by
In this case, the inhabitants
looking down.
"splitting because of the roof."
14
11
Two houses built on a hillside;
infrequent, the damage done to the
the courtyard of the upper one is
other party by an occasional glance is
higher than the roof of the lower.
minor and does not warrant the
According to R. Nasa, the owner of the
construction of a fence. The Babli
lower house cannot go to court to force
disagrees in the name of Samuel, 2b.
Since the use of the roof is
אבל בבקןגה מקום. וכן בגינה מקום שנהגו ל?דור יונדור:( משנה בfoi. 12d) שמזגו שלא לונדור אין מסייבין אותו אלא אם רוצה כתס לתוך שלו ובתה . לפיכך אם נפל הכענל המקום והאבנים שלו.ועושה חזית מבחוץ M i s h n a h 2:
Similarly for a vegetable garden 1 5 ; a place which
customarily is fenced in, he must fence in 16 . But in an agricultural area 17 , a place which customarily is not fenced in, one does not obligate him. But if he 1 8 wishes, he builds inside his land and makes a f a c a d e 1 9 to the outside; therefore if the wall collapses both land and stones are his.
HALAKHAH 4-5
51!
ואם עשו מדעת שניהם בונים את הכוהל באמצע ועושין חזית:משגה ג . לפיכך אם נפל הכותל המקום והאבנים לשניהן.מכאן ומכאן Mishnah 3: But if they 2 0 did it with mutual agreement they build the wall in the middle and make facades on both sides; therefore if the wall collapses 5 both land and stones belong to both of them. 15
An irrigated area of intensive
18
One of the farmers.
agriculture.
19
A smooth face; the wall or
16
If one of the parties wishes to
fence must be covered with smooth
construct a fence the other party is
stone plates. This characterizes the
forced to contribute land and money to
fence or wall as private property of a
its construction.
single owner.
17
בקעהis a region of extensive
agriculture.
20
Two property owners in the
agricultural area.
בגינה בין במקום שנהגו ל?דור. תני. וכן בגינה כולי:( הלבה ג12d
line 55)
. אבל בבקעה מקום שנהגי לגדור כופין.בין במקום שנהגי של א לונדור כופין .שלא לגדור אין כופין Halakhah 2:
"Similarly for a vegetable garden," etc. It was stated: For
a vegetable garden, whether it be a place where it is customary to build a fence, or a place where it is not customary to build a fence, one forces 2 1 . But in an agricultural area, at a place where it is customary to build a fence one forces; where it is not customary to build a fence one does not force. 21
As pointed out in the Babli, 4a,
would not f o r c e one f a r m e r to
Mishnah 2 is ambiguous in the case of
participate in the costs of a fence
a place where it is not customary to
which his neighbor wants to put up, but
fence in vegetable gardens. From the
from the second sentence it seems that
first sentence, one would infer that one
only in agricultural areas he does not
NEZIIN BAVA A
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have to participate. The Babli restricts
policy against erecting fences. It is
the power of the court to order
possible to r e a d
participation in the building of a fence
Yerushalmi text.
this into
the
to places which do not have a declared
המקיף את סבירי משליש רוחותיו וגדר את הראשונה ואת:( משגה דfoi. 12d) אם עמד תדר את. רבי יוסי אומר.השנייה ואת השלישית אין מחייבין אותו .הרביעית מגלגלין עליו את הכל Mishnah 4: Somebody's [property] surrounded another's on three sides. If he fenced in the first, and the second, and the third sides, one does not hold [the other] liable. Rebbi Yose said, if the latter then fenced in the fourth side, one rolls everything over to him22.
כותל חצר שנפל מסייבין אותו לבנותו עד או־בע אמות ?סזקת:משנה ה . מאךבע אמות ולמעלה איו מסייבין אותו.שנתן עד שיביא ךאייה שלא נתן גליו את/ סמך לו כולנל אחר אף על פי שלא נתן עליו את התקרה מגלוגליו . ?חזקת שלא נתן עד שיביא ראייה שנתן.הכל Mishnah 5: If the wall of a courtyard collapsed, one obligates him23 to rebuild up to four cubits. There is a presumption that he gave, unless he brings proof that he did not give24. Higher than four cubits one does not obligate him, but if he built an adjacent wall, even though he did not put on roofing, one rolls everything over to him25. There is a presumption that he did not give, unless he brings proof that he gave26. 22
Since he now uses the three
three fences.
fences put up by the other owner for
23
his own purposes, the latter can ask for
rebuild, the other is forced to share the
half the cost of erecting the other
costs.
If one of the parties wants to
513
HALAKHAH 4-5 24
If later the party which rebuilt
use to create a new roofed space, he
the wall claims that it was not paid by
uses the full hight of the rebuilt wall
the other party, he is the claimant and
and has to pay his share for the full
the burden of proof is on him.
hight.
25
26
If only one party is in charge of
rebuilding, he cannot claim
If he did not pay his full share,
re-
putting the roofing on the other per-
imbursement for the costs of raising
son's wall would be illegal. Therefore,
the wall higher than four cubits, even
the rules of torts apply rather than
if the wall which had collapsed was
those of civil claims.
higher. But if the party which is not in
common usage that the second party
charge then builds a wall on his own
pays only for the costs of building up
Since it is
property in the full hight of the
to four cubits, the presumption is that
separation wall, at a right angle to it,
he did not pay for his share of the part
and now has three walls, the two newly
of the wall which exceeds
built ones and his house, which he may
customary height.
כולנל חצר שנפל: הלבה ה. המקיף את סבירו כולי:הלכה ד
the
(12d line 57)
דאין וזוה בני ךכיפין בני לה. ובלבד פשעה שבנה עקשיו. רב חונה אמר.כולי ןרם הכא חוה בני ךכיפין ובנתיה בליבנין גבי ליה כיפין וכל־שעה.ךכיפין .דנפיל בני לה T
* T
·
:
·
H a l a k h a 4: "Somebody's [property] surrounded another's," etc.
Halakhah 5:
"If the wall of a courtyard collapsed," etc. Rav Huna said,
only at the rate he is building now 2 7 . For if he built it arched 28 , he had to build arched. But here if it was built arched and he built it with bricks, he can collect the cost of arches, and if it should collapse, he has to rebuild it 29 . 27
Commentary to Mishnah 4. The
built like the fourth (Babli 4b). E reads
farmer who only built one fence has to
" בשערat the rate" instead of L's בשעה
pay to the one who built three at most
"at the time"; the reading of E was
half the cost of his fences if they were
translated.
514 28
NEZIOIN BAVA A
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Commentary to Mishnah 5. The
wall can require to be paid for the
wall was built in the way of Roman
quality of the previous wall, but if it
architecture, sturdy Roman arches with
was executed with inferior material or
a thin filling below and a flat top. This
workmanship he has to rebuild it at his
saves material but costs more in labor.
own expense.
29
The party which rebuilt the
גליו את/ 1 אם עמד וגדר את הרביעית ?>גל?לי.( דבי יוסי אומר12d line 60) .ל71 מגל?לין עליו פשוטו שלפו. רבחונאאמר.הפל "Rebbi Yose said, if the latter then fenced in the fourth side, one rolls everything over to him. 30 " Rav Huna said, one rolls over the length of the wall to him 31 . 30
While this is a quote from
elevation of the wall of partition in its
Mishnah 4, Rav Huna's remark refers to
entire length. This also is Rav Huna's
Mishnah 5.
opinion in the Babli 6a, opposed by the
31
Even if the new wall built by
authoritative Rav Nahman who holds
the other party who did not construct
that he only has to pay for that part of
the original wall higher than four
the wall which he uses for his own
cubits starts in the middle of the wall
purposes.
of partition, he has to pay for the
כולנל חצר לא נעשה. לרחבי· אמר רבי נסא.( עד כדון לאו־כו12d
line 64)
אמר רבי יוסי. שאם רצה לקרות איני מקרה. סבריו מימר.אלא להציל לו .בירבי ביו· תיפתר על ידי מרישיו So far lengthwise. What about its width? 32 Rebbi Nasa said, the wall of the courtyard is only made to save for him 3 3 . They 3 4 intended to say that if he wanted to make a roof, he cannot make a roof 3 5 . Rebbi Yose ben Rebbi Abun said, explain it by his beams 36 .
515
HALAKHAH 4-5 The Mishnah refers to the case
form the back wall of the new room to
that the new wall be built at a right
32
be constructed. If the owner of this
angle to the dividing wall; the builder
piece of land pays half of the cost of
then intends to put on logs which form
the dividing wall, may he put his logs
the roof parallel to the dividing wall,
on it to form a roof over his new room?
between his house and his new wall.
33
He uses the dividing wall only as back
create privacy, rather than to carry any
wall for his new room; the dividing
weight.
wall does not carry any weight.
34
Nevertheless, it is enough to make him
school.
responsible for half the cost of the
35
entire dividing wall. The problem now
weight-carrying from the start, no
is about a wall built parallel to the
party can put any weight on it. E has
dividing wall, where the house will
an additional argument:
The purpose of the wall is to
The members of R. Nasa's
If the wall was not built for
סמך לו כותל אחר אף על פי שלא נותן עליו את התקו־ה מגלגלי! עליו את.!חזר ותנה . הא אם רצה לקרות אינו מקרה.הכל He (R. Nasa) repeated and stated: "but if he built an adjacent wall, even though he did not put on roofing, one rolls everything over to him." Therefore, even if he wanted to make a roof, he cannot make a roof.
The inference which his students
wall and use them together with his
wanted to draw from his statement
newly constructed wall to make a
already follows from the text of the
wooden frame on which to place the
Mishnah. The payment required is just
roof beams. Then he gets a room of
for the wall as is, not for any
which the dividing wall simply is a
additional use.
wall but carries no weight.
36
מו־ישis a weight-carrying beam.
payment of half the cost of the
The person building a wall parallel to
dividing wall is enough to make this a
the dividing wall might put up vertical
legitimate construction.
beams at the two ends of the dividing
The
NEZIIN BAVA A
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רבן שכ>עון בן. ?ופיו אותו לבנות בית שער ודלת לחצר:( משנה וfoi. 12d) כופין אותו לבנות לעיר.גמליאל אומר לא כל־סחצירות ךאויות לבית שער רבן שמעון ?ן גמליאל אומר לא כל־העיירות ןאויות.חומה וךלתים ולריח קנה בה בית. ?מה יהא בעיר ויהא כאנשי העיר שנים ןגשר חוךש.לחומה .דיךה הרי הוא כאנשי העיר מיד Mishnah 6: One forces him to build a porter's lodge and a door for the courtyard37. Rabban Simeon ben Gamliel says, not all courtyards are appropriate for a porter's lodge. One forces38 him to build a wall for the town with double doors and bolt. Rabban Simeon ben Gamliel says, not all towns39 are appropriate for a wall. How long does he have to stay in a town to be like an inhabitant of the town40? Twelve months; if he bought an apartment he immediately is an inhabitant of the town. 37
Any owner of one of the houses
opening to the courtyard can take the
landlord to contribute to this but to nothing else.
other owners to court and have them
38
contribute their fair share to the
force contributions from all property
building and maintenance of a secure
owners to projects concerning their
entrance to the courtyard. According
common safety.
to Tosephta Bava mesi'a 11:17, the
39
Villages usually are unwalled.
condominium can force an absentee
40
To be a local taxpayer.
The town administration can
אוךחא. כיני. אמר ר?י לא. כופין אותו ל?נות כולי:( הלבה ו12d line 66) שהה. תני. ש?אמר הון עשיר קךית עוזו וגוי.למאן ךמתפךנס מבני ליה שור לפיסים. ל?סות ששה חןשים.שם של שים יום טרי הוא כאנשי העיר לקופה בתר כל־הלין מילין איתמר לפיסים ולזימיות יב.ולזימיות שנים עשר חוךש . לחיטי הפסח בין לישא בין ליתן. אמר ר?י יוסי ביר?י בון.חוךש Halakhah 6: "One forces him to build," etc. Rebbi La said: So it is; the way of a provident person is to build himself a wall, as it is said41: "The
51
HALAKHAH
wealth of the rich is the fortification of his might, etc." It was stated42: "If he stayed there for thirty days he is like the townspeople for the charity chest, for clothing six months, for assessments43 and penalties44 twelve months." After all these, was twelve months said only for assessments and penalties? Rebbi Yose ben Rebbi Abun said for Passover wheat, both to take and to give44*. 41
Prov. 10:15.
84.
42
Similar, but materially different,
imposed by the imperial government.
These are extraordinary taxes
texts are in Peak 8:7 (Notes 105-106),
44*
Tosephta Peah 4:9.
be subject to the local tax to supply the
43
needs of the local poor for Passover
For imperial taxes imposed on
12 months are required both to
the locality as a lump sum.
(Mishnah Pesahim 10:1) or to receive
44
welfare support in this matter.
Greek ζημία; cf. Peah 1:1, Note
אין חולקין את החצר עד שיהא או־בע אמות א ה וארבע:( משגה זfoi. 12d) .אמות א ה ולא את השךה עד שיהא בה תשעת קבין א ה ותשעת קבין אה .רבי יהודה אומר עד שיהא בה תשעת סצאי קבין א ה ותשעת סצאי קבין אה רבי עקיבה אומר בית.ולא את הגנה עד שיהא בה וחצי קב א ה וחצי קב אה ולא את הטריקלין ולא את המורן ולא את השובזל ולא את הטלית.רובע זה.ולא את המרחץ ולא את בית הבד עד שיהא בהן פדי א ה ו?די אה בזמן. אימתי.גליו חולקין ואם לאו אין חולקין/ כל־שיחלק ושמו.ה?לל ןכךנבי. אבל בזמן ששניהן רוצין אפלו בפחות יחלוקו.שאיו שניהם רוצים .הקוךש אף יגל פי ששניהן רוצין לא יחלוקו Mishnah 7: One does not divide the courtyard unless there be four cubits for each one 45 , nor the field unless there be nine qab for each one46; Rebbi Jehudah says, nine half qabbim for each one 47 . Not the
8
NEZIIN BAVA A
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vegetable garden unless there be half a qab for each one 4 8 ; Rebbi Aqiba says, the area of a quarter [qabY9.
Not the dining hall, nor the storage
room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less 50 . But Holy Scripture 51 they should not divide even if both of them want it. In a common courtyard, the four
bet qab is 416 2 / 3 square cubits. The
cubits in front of the door of each
rules will prevent the division of
house along its entire width are for the
estates from resulting in plots too small
private use of its owner. Therefore,
to be worked on. For the majority, the
the 4 cubits mentioned here are
minimal size of an inherited field is
measured starting at a distance of 4
3750 square cubits.
cubits from the house along the entire
47
1875 square cubits.
width of the house, as stated by R.
48
2O8V3 square cubits.
Johanan in the Halakhah and the Babli,
49
1041/6 square cubits. The rules are guidelines for the
45
11a. According to the Babli, the four
50
cubits are personal property only in
courts for the resolution of disputes;
front of the doors.
they do not restrict the ability of the
46
parties to contract following their
Qab is short for bet qab, the
area to be sown by one qab, '/6 se'ah,
wishes.
of seed grain. The bet se'ah is defined
51
A scroll of biblical texts.
as 2500 square cubits. Therefore, the
V3!־N I j n i '
»־ON .'i?־D ־UnD UN
־ppinn VN .!a ? o a ! ? *13 >3rn ,
jnv( . ! ? ׳
»־on . m b m m
i n p o ? ־ppi»» N n » ^ k'ph
<*>)־: mm
1
!n^
dline)^^1
V3!־NO ^ n n r p i w n i » N
n t o n i m niiovp n i to
2
t y ^ ־n r i n^i
n p N ^ xii»N ya-iN
51
HALAKHAH
?לום אמרו או־בע אמות אלא שיהא. דבי יונתן מקשי.ופורק וזבילתו אף חוליית הבור יש לה. אשבח תני.גה/מעמיד בסמתו ופורק חבילתו לש . אף בית סתךנוגלין יש לסן או־בע אמות. ךבי דבי ינאי אמרי.או־בע אמות Halakhah 7: "One does not divide the courtyard," etc. Rebbi Johanan said, the four cubits which they mentioned are outside the four cubits of the doors. Bar Kappara stated thus: One does not subdivide a courtyard unless there be eight cubits for each party45. Rebbi Johanan said, the four cubits which they mentioned are not acquired by him52 but they are for him to park his animal temporarily and unload his package53. Rebbi Jonathan asked: did they only say for him to park his animal temporarily and unload his package temporarily54? It was found stated: also the circular enclosure of a cistern has four cubits55.
They said in the House of Rebbi Yannai: the chicken coop also
has four cubits56. 52
They remain
condominium
55
Tosephta Bava mesi'a
11:15.
property.
The area around the common cistern
53
The co-owners of the courtyard
has to be kept clear so that the
may freely pass through these four
dwellers in the courtyard have free
cubits but not temporarily use the
access and are able to put their pails
space otherwise; the owner or renter of
there. Both the cistern and the circular
the house may use it to load and unload
area surrounding it clearly
animals and carriages but not as
condominium property; there is no
permanent storage area.
basis for R. Jonathan's question.
54
56
Is it possible that these rights
not be connected with property rights?
are
In the Babli, l i b , R. Yannai
disagrees.
ס בחצר$ בכל סשותפין ממחין זס על.( רבי יוחנן בשם רבי בניית13a
line 7)
. הדא ךתימר. אמר רבי מתניה.חוץ מן הכביסה מ?ני כבוד ?נות ישראל
NEZIIN BAVA A
CHAPTER
NE
ןךא. אבל מקום שהאנשים מכ?סין לא ברא.?מקום שהנשים מכבסות ברם ?ד אמות דנפשיה. חוץ מן הכביסה מ?ני ?בוד ?נות ישראל.ךתימר . בכל שותפיו ממחין זה על זה בחצר. וךא ךתימר.ממחי הוא ?ידיה ואם היה המקום. ?רם ?ד אמות ךח?ריה לא ממחי ?ידיה.?כל־ןוחצר אה שפיך. דו יכיל מימר ליה. אמות ךח?ריה ממחי בידיה1? מ?ךרון אפילו .גו דילך והוא ?חית גו דידי 56
*Rebbi Johanan in the name of Rebbi Banaiah. Everything the co-
owners can prevent one another from doing in the courtyard except laundering because of the honor of the daughters of Israel57.
Rebbi
Mattaniah said, this is at a place where women do the laundering, but not at a place where men do the laundering. And what.was said, except laundering because of the honor of the daughters of Israel, only that in his own four cubits he may prevent it. And what was said, everything the coowners can prevent one another from doing in the courtyard, in the entire courtyard except in the other person's own four cubits where he cannot prevent him. But if the place was at an incline, even in the other person's own four cubits he can prevent him, since he may tell him: you are pouring out in your domain but it flows down into mine. 56*
The entire paragraph is from
Nedarim
5:1, Notes 16-20.
The
courtyard is there for entering and
possible only if it does not disturb other inhabitants of the courtyard. 57
Babli 57b.
leaving the houses. Any other use is
13)
מי שאינו רוצה לערב. ר ב י יוחנן ?שם רבי לעזר ?ר?י שמעוןa
line 16)
אינו.גרב/ והא תני· והוא אינו רוצה ל.נכנסין לביתו ומעך?ין לו בעל כוךחו אבל אם היה.ממאן נכנסין לביתו ומעךבין לו על כוךחו מפני שאיו ממאן כופין הן ?ני המבוי זה את זה לעשות להן לחי וקורה.?ימאן לא· ותני כן
HALAKHAH
51
אלא מנ?ש בישא. ליא שאינו רוצה לערב. אמר רבי יוסי ביו־בי בון.למבוי .לא בעי מערבא 58
Rebbi Johanan in the name of Rebbi Eleazar ben Rebbi Simeon. If
anybody does not want to participate in an 'eruv 5 9 one enters his house and makes the 'eruv against his will. But was it not stated: if he does not want to make an 'eruv, if he does not refuse one enters his house and makes the 'eruv against his will? Because he does not refuse. But not if he does refuse 6 0 . But was it not stated 61 : "The dwellers at a dead end alley may force one another to make a lath or a beam for the dead end alley.62" Rebbi Yose ben Rebbi Abun said, not that he refused 6 3 but out of ill-will he does not want to participate in an 'eruv64. 58
A parallel but materially differ-
a rabbinic possibility to turn the
ent treatment of the same subject is in
courtyard into a common space by
'Erubin 7:11, 24d lines 12-16.
collecting contributions to symbolically
59
A major bone of contention
prepare food for a common meal of all
between Sadducees and Pharisees in
dwellers around the courtyard and
Second
depositing it in one of the houses. This
Temple
times
was
the
interpretation of Ex. 19:26: "Nobody
is called '"eruv (mixing) of courtyards".
shall leave his place on the Sabbath
The whole idea of 'eruv is rejected by
day." It is agreed that this implies that
Sadducees who consider reliance on it
one may carry things at will at "one's
as a breach of the biblical Sabbath
place", i. e., in one's house, and that one
prohibition. It is similarly possible to
may not carry in the public domain. As
turn a dead-end alley into a common
a matter of principle, it is agreed that a
courtyard of all dwellers there by
condominium
space, such as a
affixing either a vertical lath or an
courtyard, does not qualify as "one's
horizontal beam at the entrance to the
place." In pharisaic interpretation, this
alley and then treating the alley and all
is only a rabbinic interpretation; it is
courtyards which open into it as one
not biblical. As a consequence, there is
large courtyard where then carrying is
NEZIIN BAVA A
permitted. But if even one dweller in a courtyard or a dead end alley rejects the entire idea of 'eruv, no 'eruv can be made. The presence of Gentiles is irrelevant for purposes of making an
CHAPTER
NE
Babli'Eruvin 80a.
62 How can one force a rabbinic institution on Sadducees or Samaritans? 63 He is neither Sadducee nor Samaritan. 'eruv. 64 This is a particular case of the 60 One Sadducee living in a court- principle that "one forces people not to yard makes the 'eruv impossible for the behave like the people of Sodom" entire dead end alley. No Sadducees (Babli 12b), viz., to refuse anything are known from after the time of the which does not hurt himself but will war of Bar Kokhba except Samaritans. benefit others. 61 Tosephta Bava mesi'a 11:18; לזבלין. אמר רב חסדא. חצר מתחלקת לפתחיו.( רב חונה אמר13a line 22) ?א?סךזרה לפי. ?כירה שפח בזבלין לפי ?תחים. ותני כן.היא מונניתא ם מתקנות את£ ה סצירות שהיי משתמשות באמה ונמקלקלה· ב ו.אךם והשנייה מתקנת. ןיזע>יונה מתקנת ???דה !־השאר עם השנייה.העליונה ???דה !־התחתונה מתקנת עם כולם ומתקנת כנגדה חמשה דיוטות שהיו והתחתונה. כולהם מתקנות עם התחתונה.משתמשות בבית ונקנקלקל והעליונה. והשנייה מתקנת ???ךה.מתקנת ???דה והשאר עם השנייה מתקנת ???דה ומתקנת עם כולם היו עשולו ל?שמים יכוליו למחות ביךן . ל??יסה איו ?כיליו למחות ?יזין ל?שמים.לכ?יסה Rav Huna said, a courtyard is divided by the number of doors65. Rav Hisda said, the baraita refers to manure. It was stated as follows: "For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.66"
67
"Five courtyards which
were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs
5
HALAKHAH with all of them and at its place." a house which broke.
68
"Five apartments 69 are built above
All of them repair with the lowest.
repairs at its place; the others with the second one.
The lowest
The second one
repairs at its place; the uppermost repairs with all of them and at its place. 70
If it was a storm sewer they 7 1 can prevent it being used for laundry.
For laundry they cannot prevent it being used as storm sewer." 65
Babli 11a. According to Rashi,
houses, which is broken by people
Rav Huna speaks about distribution of
stepping on it and in time transformed
an inheritance in case the father willed
into material which can be used as
a house in his compound to each child
fertilizer. From time to time this is
but did not specify anything about the
swept together and then divided up
surrounding areas.
These then are
among the different owners. Since one
distributed in proportion to the doors
assumes that every door is used to
of the houses each child inherited.
throw garbage into the courtyard, it is
According to Maimonides (Sekhenim 2:1) condominium ownership in the
reasonable to distribute the fertilizer proportional to the number of doors.
courtyard is determined by the number
The "covered walkway", εξέδρα,
of doors opening into it from each
should be read as "quartering", ξένια
house.
(iraoax), soldiers to be given quarters
66
This text is thoroughly corrupt.
by the population.
They are to be
The mention of the cooking stove may
given quarters proportional to the
refer to the minimal distance of a
number of dwellers in each house.
cooking stove from a wall (Chapter 2,
67
Note 22); but probably it does not
Babli Bava mesi'a 108a. Both Baby-
correspond to anything.
lonian sources speak of "5 vegetable
Tosephta Bava mesi'a
11:21;
The remainder of the text is a
gardens." If a water counduit has to be
corruption of Tosephta Bava mesi'a
repaired, every user has to pay for the
11:12. The manure mentioned here is
repairs up to the place where he
not animal excrement but the garbage
syphons off the water.
thrown into the courtyard from the
68
Tosephta Bava mesi'a
11:20.
4
NEZIIN BAVA A
Since a
multi-storey house whose
CHAPTER 69
NE
Ε ;דייאטותGreek δίαιτα; cf.
ground floor crumbles must be torn
Yebamot 1:6, Note 200.
down, it is clear that one must read
read with Ε
with the Tosephta " ביבpipe, sewage
same sewer".
pipe" instead of " ביתhouse, ground
70
floor apartment."
entire baraita refers to a crumbling
Every apartment
בביב
One should
" משתמשותthey use the
This part shows clearly that the
which uses the sewer is required to
sewer system, not a crumbling house.
contribute to its repair from the point
71
of its connection to the sewage system.
its upkeep.
The rate payors have to pay for
ר רבי10 א.וכקנבי הקוךש אף על פי שבניסן רוצין לא יסלוקו
(13a line 22)
אמר רבי. אבל תילן ?תילין חולקין. בגון תילים וד?רי היפ>ים.הושעיה שמתוזז שאין חולקין אילו באין. אפלו תילם בתילים אין חולקין.עוקבא וקוראיו באילו ואילו באיו וקיראין באילו "But Holy Scripture51 they should not divide even if both of them want it." Rebbi Hoshaia said, for example, Psalms and Chronicles. But Psalms and Psalms one may divide 72 . Rebbi Uqba said, even Psalms and Psalms one may not divide. Since one may not divide, each of them comes and reads in the other's [book] 73 . 72
In the Babli, 13b, Samuel
73
In order to emphasize and
explains that if the Bible is written in
remind everybody of his co-ownership.
separate scrolls, the heirs may divide
But if the heirs could split the scrolls,
the scrolls; the collection does not have
they would lock them away in some
to remain intact. If Psalms are written
treasure chest and never look at them
in five different scrolls, they may be
again (explanation of R. Eliahu Fulda).
given to five different recipients.
לא יחפור פרק שני
לא יחפור אךם בור סמוך לבורי של סבירו ולא שיח ול א:( משגה אfoi. 13a) ר?ת הכובסין אלא אם כן הרחיק מפוסל.?גרה ולא אמת המים ולא נ/מ מךחיקין את הגפת ואת הזבל ואת המלח ואת.חבירו ג ספחים וסד בסיד הסיד ואת הסלעים מכוקנלו של חבירו ג טפחים או סד בסיד· סרחיקיו את מךחיקין את.הזרעים ואת המחרישה ואת מי רונלים מן הכולנל ג טפחים גה מן הרכב ואת התנור ג מו הכלייא שהן/הרחים ג מן השכב שהן ארב .ארבעה מן השפה Mishnah 1: A person may not dig a cistern close to his neighbor's cistern, nor a ditch, nor a cave, nor a water canal, nor a washer's pond except if he distanced himself from his neighbor's wall three handbreadths and lined with lime1. One removes olive peat, and manure, and salt, and lime, and rocks2 from his neighbor's wall three handbreadths or lines with lime3. One distances seeds, and ploughs4, and urine three handbreadths from the wall. One distances a grindstone5 three from the base, which means four from the moving stone, and the oven 6 three from the base7, which means four from its rim. 1
Any construction with water has
dangerous materials.
to be at a distance of three hand-
4
breadths and must be waterproofed.
three handbreadths from a wall.
2
All except rocks are corrosive.
5
3
The wall must be insulated
consisting of a moving grindstone and a
against the corrosive action of the
One does not plough closer than A grain mill worked by hand,
larger stationary stone base.
526 6
NEZIOIN BAVA A
CHAPTER T
The oven is a removable earth-
brick base which is concave in the
enware frustum of a cone sitting on a
middle for the fire; the frustum of the
larger masonry base on which the fire
cone of the oven is placed on the rim
burns.
which is higher than the place of the
7
Greek κοιλία "belly"; a stone or
fire.
אדם ור3מתניתא לא יח פיני .אדם בור כבולי יחפור לא:( הלבה א13b line 23) ד ד- . t · s ־ · ·• t t - גv
ולא שיח ולא מערה ולא אמת המים וקיא נכרכת הפובסין.בור סמוך לכותל בורו של חבית
. אם סד בסיד כל־שהוא.אלא אם פן הו־חיק מפותל חבית שלשה טפחים וסד ?סיד מךחיקין הגפת והזבל והפולח. מהדא.אם לא סד בסיד שלשה ק\פחים מפני .את מר- הכא .בסיד סדT טפחים או חבירו ג והסלעים מכותל והסיד . . . . T T · : · T : ·· -: T ! ! ״ · - : T
כאן וכאן אין. אמר רבי יוסי. אין מןתיחין. וכא את מר.שהסלעין מןתיחין הסלעים מךתיחין אלא מפני שעושין עפר תיסס ימלקין את או־צות הכו^נל Halakhah 1: "A person may not dig a cistern," etc. So is the Mishnah: "[A person may not dig a cistern close to the wall of his neighbor's cistern. Nor a ditch, nor a cave, nor a water canal, nor a washer's pond except if he distanced himself from his neighbor's wall three handbreadths] and lined with lime8. If he lined with lime, any distance. If he did not line with lime, three handbreadths. From the following: "One removes olive peat, and manure, and salt, and lime, and rocks from his neighbor's wall three handbreadths or lines with lime." Here you say, because rocks generate heat9. But there you say that they do not generate heat10. Rebbi Yose said, in no case do rocks generate heat11. But because they loosen the earth and damage the ground around the wall12. 8
The text in brackets (in the
reads101־in contrast to the next, which
Hebrew in a different type face) is
reads no ix.
from E, missing in L. According to L,
specifies that the minimal distance is
one insists that in this sentence one
only required between the walls of the
According to E, one
527
HALAKHAH1 cisterns, not the surroundings (which
therefore forbidden as material in
inside a person's domain are four
which food can be stored for use on
cubits, cf. Chapter 1 Note 55). Then it
the Sabbath. The omission of rocks
is explained that ?־oi here and 10 ־ix in
implies that they do not generate heat.
the next sentence mean exactly the
11
same, "or one lines."
Rashi, 5. v. הנך משום, Tosaphot .v. v. משום
9
דמשתכי.
Since rocks are mentioned to-
The Babli disagrees, 19a. Cf.
gether with olive peat and manure.
12
10
In Mishnah Sabbat 4:1, olive
derived from the principle that no
peat, manure, salt, and lime are
activity on one person's grounds should
mentioned as generating heat and
endanger another's buildings.
All rules of this Mishnah are
: רבי יוחנן נפק מכנישתא ושפן. והיד אמריו. ןצתם מותר.( תני13b line 29) ולא ידעיו אי משום דחוה צתם יאיו משום דהוה ביה צער.מים ליסרי תרעא .ולא הוה יכיל מסובר ־ ד:
T
13
14
It was stated : "If it was solid rock, it is permitted ."
:
As we say,
Rebbi Johanan left the synagogue and let water behind the door. But we do not know whether it was because it was solid rock or because he .suffered pain and could no bear it 15 Tosephta .14
1:4; Babli 19b.
To urinate at a wall.
15
In the Babli, the statement is
accepted as practice
ב_רם בריח?א דידו שלישה מן.ריחיא ךתפ>ן.? .ר׳דא ךתימר
(13b line 31)
ואת התנור ג מן הכלייא שהן ד מן.?\רוביל שהן ארבןגה מן הקלת$האי מן. ורבנן אמרי. רבי יודו ןן פזי אמי· מן השפה החיצתה ול?נים.השפה רבי יהודה. היה עשוי כשובד מהי· נישמעמה מהכא.השפה הפנימית ולחוץ ןכיזרה לא ?מין. עד שונהא תחתיו מעזיבה ג טפחים ובכירה טפח.אומר וכא בין מלמעלן. ביו מלמעלן ביו מלמטן טפח. ותימר.שובך היא עשויה .ביו מלמטן ג ספחים
r
8
NEZIIN BAVA A
CHAPTER
This means, about grindstones there16, but for our grindstones three from the pine cone17 which is four from the enclosure18. "And the oven three from the base which are four from its rim." Rebbi Yudan bar Pazi said, from the outer rim inwards; but the rabbis say, from the inner rim outwards19. If if was built like a dovecote20, what [are the rules]? Let us hear from the following21: "Rebbi Jehudah said, unless there be under it insulating material three handbreadths and for a stove one handbreadth." Is a stove not build like a dovecote, and you say both above and below a handbreadth? Also here, both above and below a handbreadth22. 16
In Babylonia.
cone but like a cube.
17
Greek στρόβιλος. The grind-
21
Tosephta 1:3; cf. Mishnah 2.
stone was shaped like a pine cone with
The cone-shaped oven, with a fire at
a handle on top by which it was moved.
the bottom and a hole on top, is made
18
The wooden enclosure around
to create a draft and, therefore, is
the immovable stone basis of the
much hotter than the stove which is an
grindstone.
earthenware cube with a circular hole
14
on top for the pot, where the fire is lit
The distance of four hand-
breadths from the oven for R. Yudan
on the clay bottom.
bar Pazy is measured from the outside
22
of the wall of the oven, for the rabbis
house, it needs fireproofing material on
from the inside.
the floor, the ceiling, and the nearby
20
wall.
•paa
If the oven is not shaped like a
ρ on n ^ n>?n ^ina ־vori d
o>na\p 5 r a n y p ·pnpri Νη»ψ t y ηρΝ
If the stove is used inside the
־
(
t
n
π ^ ν » r p n .ni»N v?!־n r n i a
N'i? ־upiN •pypvy >ι· !־ΡΗπψ rip o^wp ρ η η on !־. n ? o r n o 3 i
o£y>!?» w s νγι> pnn ΟΝψn!w.!!?׳νγι oniy>wrri?D
5
HALAKHAH -
Mishnah 2: A person should not put an oven in the house23 unless there be above it a space of four cubits; or if he puts it on the upper floor unless there be under it insulating material three handbreadths and for a stove one handbreadth22. But if he caused damage, he must pay what he damaged24. Rebbi Simeon said, the reason they indicated these measures is that he not be liable to pay if he caused any damage,. 23
The ground floor which either
logs covered with plaster; it is flam-
has a dirt or a stone floor. Therefore,
mable.
no fireproofing is needed below the
24
oven. But the ceiling, which also is the
spelled out in the Mishnah.
Even if he observed all rules
floor of the second storey, is made of
לא יפתח אדם סנות של נחתומין ושל צבעין תחת אוצרו:( משנה גfoi. 13a) חנות.אכ>ת ביין התירו אבל לא ךפת בקר3 .ת בקר$של סבירו ולא ך שבחצר יכול הוא למחות ?ידו ולומר לו איני ?כול לישן מקול הנכנסין ומקול עושה כלים יוצא ומוכר ?תוך השוק אבל אינו יכול למחות בידו.היוצאם ולומר לו איני ?כיל לישן מקול הפטיש ולא מקול הרחים ולא מקול .התינוקות Mishnah 3: A person may not open a bakery or a dye shop25 under the storage room of another person, nor an animal barn26. In truth27 they permitted for wine28, but not an animal barn. About a store in the courtyard29 one 30 may object and tell him, I cannot sleep because of the noise of those coming and the noise of those leaving 31 .
One who 32
manufactures vessels has to leave and sells them in the market ; nobody may object and tell him, I cannot sleep because of the noise of the hammer, nor because of the noise of a grindstone, nor because of the noise of children33.
NEZIIN BAVA A 25
Both create excessive heat
CHAPTER 29
Somebody bought a property in
which might damage the goods stored
the courtyard to open a store where
there.
there was none before.
The owner of a preexisting
storage facility can go to court and
30
request an order prohibiting the
courtyard.
operation of a bakery or dye shop.
31
The customers.
26
32
But he can manufacture in a
The smell would ruin most of
Any of the co-owners of the
the goods stored there.
place which otherwise is a bedroom
27
A technical term indicating pre-
community as long as he does not
rabbinic practice which somehow
create traffic of people who do not
deviates from the principle just stated.
belong there.
28
33
Which is held to age better in
the heat.
Nobody may object to a school
in his courtyard.
תנה רב. ולא שלנפחין. תני. לא יעמיד אדם כולי:הלבה ב
(13b line 39)
אמר.?ד דירתו מהו5? . אין הוה כגון קיני או ?נפח מלנחילה מותר.קו־נא רבי. המזיק אין לו חזקה. אמר רבי יונתן. כל־שכן ?מד דירתו.רבי אחא ?ר׳דא חדא איתא ןזוות מךלקה. ממסיי רבניו ?>גשן תדיר.יהושע אומר . אתא עו?ךא קומי ר?י נסה. אימגה ממחייא ביךה.חוליו ונחות רבי אילפיי .אמי· לא אמרו אלא מגשן תדיר Halakhah 2: "A person should not put," etc. It was stated: Nor a smithy. Rav Qarna stated: If he was like a metal worker34, or it was built originally as a smithy 35 , it is permitted.
How is it in front of his
dwelling36? Rebbi Aha said, certainly not in front of his dwelling37. Rebbi Jonathan said, a person causing damage has no claim of undisturbed posession38. Rebbi Joshua39 said, the rabbis object to permanent smoke. As the following: A woman was burning sand40 below [the apartment of] Rebbi Ilfay41. He wanted to object to her. The case came before Rebbi Nasa who said, they said it only about continuous smoke.
HALAKHAH 34
The biblical metal worker; Gen.
38
51 Babli 23a.
Even if the other
4:22; he only spends a small part of his
inhabitants of the courtyard do not
time as a smith; most of his time he
object, a new owner can object if an
manufactures metal vessels.
activity is classified in law as
35
A separate building.
It is
damaging.
possible to read: If it was built as a
39
smithy from the start, i. e., if the smithy
Joshua ben Levi." This reading has to
existed before the construction of the
be accepted.
warehouse; this is the interpretation of
40
the Babli, 20b.
possible to read: She was burning the
36
Out in the open.
bird Hoi (Phoenix, Job 19:18). For חולין
37
This already was settled in
Rosh reads קלאor " קוליןroasts".
Halakhah 1:7.
41
Rosh (Chapter 2, §18) reads "R.
Maybe to make glass.
It is
Rosh reads: R. Eleazar.
רבי יעקב בר אחא פני חד חליטר. לא יפתח אךם כולי:( הלבה ג13b line 44) אחי רבי יוסי ןזווז חד חליטר שרי: רבי א?דומי.מן איסטייב לאיסטיב כעס עלוי.)?דין ולא מןזוי/ רבנן. אמר.גבר רבי אי׳א ו ל א מחה/ .תחתוהי סליק ךבי יוסי. איבאש רבי אלדימי אחי רבי יוסי אי?אש.רבי אחא אזל ומר בי דינא ורחם עלוי בי דינא. איזיל ןאיבעי מיניה. אמר.מבקךתיה .ועתר ליה תכריכין Halakhah 3:
"A person may not open," etc.
Rebbi Jacob bar Aha
moved a preparer of fried food from one stall 42 to another stall.
One
preparer of fried food was dwelling below [the apartment o f ] Rebbi Eudaimon the brother of Rebbi Yose. Rebbi Aha passed by and did not object 43 . He said, the rabbis are passing by and do not object. Rebbi Aha got angry with him. Rebbi Eudaimon the brother of Rebbi Yose became seriously ill. Rebbi Yose came to visit him. He said, I shall go and ask him 44 . He went and said, if a court had mercy on somebody would the court prepare shrouds for him?
532 42
NEZIOIN BAVA A Cf. Latin stibadium
"bench",
Arabic ;.u,... 43
CHAPTER T person causing d a m a g e has
no
squatter's rights" (Note 38), which R.
This paragraph really should be
Aha refused. Since the fourth gener-
taken together with the preceding one.
ation authority refused to enforce the
It seems that the store was there before
pronouncement of the first generation
R. Eudaimon moved in.
R. Jonathan, its legal validity is in
The latter
therefore needed a confirmation from
doubt.
the head of the local court that "a
44
He promised to pacify R. Aha.
שייר בה חד מקזטובא וןזןה!גליל.חד בר נש זבין כל־דרתיה
(13b line 50)
לא כולא. אתא עובלא קומי רבי יונה בירבי יוסי· אמרין.ויתיב ליה עליה חד בר נש זבין פלגא.מינך מיעל ויתיב עליה וסמי מיעל ונפיק גו ביתיה . אתא עובלא קומי רבי יונה ורבי יוסי· אמרין.לרתיה שייר בה חד נןזתומר אם קלמה הר?ת או חנות לאוצר. ותני כן.אס אתת עלוי הוא לא אתא עלך .אין יכול למחות A person sold his entire house 4 5 ; he reserved for himself one stone bench 453 where he went and sat. The case came before Rebbi Jonah and Rebbi Yose. They said, it is not in your power to go and sit there and observe who comes and goes in his house 46 . A person sold half his house; he reserved a bake shop for himself. case came before Rebbi Jonah and Rebbi Yose.
The
They said, you are
coming to him; he is not coming to you, as it is stated 47 : "If the barn or the store preceded the storage room, he cannot object." 45
A private dwelling with the
override the buyer's right to privacy. 47
entire courtyard. 45a
Arabic
46
Your property right does not
"bench, anvil".
Tosephta 1:4, Babli 20b.
The
buyer of an apartment above a bake shop cannot complain.
5
HALAKHAH -
רב. . אלא שמשביחו. באמת ביין התירי אף על ?י שממעטו.( תני13b line 55) .ריה ךבני· אשריה סמריה.?הישעיה כד שמע הדין תנייה יהב סמריה גי א . לא שהטעתי המשנה אלא דריחה ךבני מקרי סמריה. המשנה הישעתי.אמר It was stated:
In truth, they permitted for wine even though it
diminishes it because it improves it48. Rav Hoshaia when he heard this statement put his wine in the attic of the bath house. His wine became foul-smelling. He said, the Mishnah led me astray. But the Mishnah did not lead him astray; the smell of the bath house made his wine foulsmelling49. 48
Tosephta 1:4, Babli 20b.
that the Mishnah be valid only for
49
The Babli endorses the opinion
Palestinian, not Babylonian wines.
.
1
3
)
דו ?כיל מימר.גליו יכול לחזור בו/ אף משקיבל.רבן שמעון בן גמליאל אומר .גלינו הדרך/ אינון אזלין ואתיין להכא בעיין לך ולא משכחיו לד ימרבין.ליה משקיבל. משריתיה גו דרתיה. מהו לשכינו. חד אמר.רבי חנינה ורבי מנא ? · · , · ·
T
·
*״
.
.
.
.
-
T
ר
_
א
T
/. מי?תח ליה חנות. · מהו לשכינו£י? א
_
רב ה
T T
·
T
:י
־
- ·גליו אין יכול לסזור בי
.גליו אין יכיל לחזור בי· אמילא דרבן שמעון בן גמליאל כרבי מאיר/ משקיבל ועל כולן אמר רבי מאיר אף על ?י שהתנה עמה יכולה היא.דתנינן תפע שבוזרה הליתי שאני יכולה לקבל ועכשיו איני יכולה.שתיאמר. 50
It was stated : About his neighbor he may change his mind. Once he accepted it he can no longer change his mind51. Rabban Simeon ben Gamliel says, even after he accepted it, he can change his mind, for he can tell him, they come and go here, they are looking for you and do not find you, and they increase traffic here52. Rebbi Hanina and Rebbi Mana, one said, what is "his neighbor"? He let him live in his house53. Once he accepted it he can no longer change his mind. Rav Huna54 said, one said,
4
NEZIIN BAVA A
CHAPTER
what is "his neighbor"? He opened a store for him 55 . Once he accepted it he can no longer change his mind. Rabban Simeon ben Gamliel parallels Rebbi Mei'r, as we have stated there 56 : "For all of these says Rebbi Me'ir that, even if he contracted with her, she can say 'I thought that I could stand it, now I cannot.'" 50
Different texts are in Tosephta
own tenant.
1:4, Babli 21b.
54
This should be: "the other", ,־mix.
51
55
He holds that an owner can
There are situations where one
of the co-owners of the courtyard has
annul a lease if the tenant causes him
lost his veto power even if the
problems.
troublesome store was new.
building for the new tenant's business,
The
But if he modified his
question to be discussed is, what means
he cannot complain.
"accepted"? If a new owner does not
56
immediately complain, this certainly
A woman was informed of bodily
does not make him lose his right.
defects of her prospective husband
52
before her marriage.
For him the veto power over a
Mishnah Ketubot 7:11, Note 163.
The majority
new enterprise in the courtyard
hold that once married, she cannot ask
remains valid if he can prove actual
the court to force a divorce because of
impairment of his quality of life by the
the husband's d e f e c t s .
new store.
disagrees as explained in the text.
53
R. Mei'r
Nobody can complain about his
איני יכול לישן מקול הפטיש.( אבל אינו ?כול למחות ולומר לו13b line 68) איליו ךמלפין טלייא ואילין ך^בךין.ולא מקול הרחים או מקול התינוקות . דו ?כיל מימר ליה.* איליו לאילין ?כליו חבליהיו למימסי בידיהון56מסוגיו .גלינו את הןךך/ אינון אזלין ןאךני?ו בעי לך ולא מ>׳\כחין ?תך והן מןביו הירי רבי אבימי בר.איליו ציפוראי ממחין איליו לאליו מסמריה ךנווליה סקולה מרסקת הירי ר?י לייסק.טובי מיתן חד מול בין כולנל לכוונל איליו עמודיא. אמר רבי יוסי בירבי בון.איליו מרו^תיה מכוקנלא ד אמות .רסי?א נפל3 מץ מן קל גורי0 שורא ך.ךרכיניו מכוח קריית אינון רכינין
55
HALAKHAH 4
"Nobody may object and tell him, I cannot sleep because of the noise of the hammer, or because of the noise of a grindstone, or because of the noise of children." Those who teach boys and those who feed one another, their fellows may object to what they are doing57, for he can tell him, they come and go here, they are looking for you and do not find you, and they increase traffic here58. Those Sepphoreans can object to one another for nailing down their looms 59 .
Rebbi Abime bar Tobi
instructed to put one loom between two walls60. Rebbi Isaac bar Haqula distanced a saw-horse four cubits from the wall61. Rebbi Yose ben Abun said, those pillars which are weakened are weakened because of the force of shouts.
The wall of Horns fell before the noise of the Persians'
arrows62·63. 56k
Read with E and Sefer ha'Ittur
59
Since the periodic concussions
1:2 p. 104a Note 678: 1>p»)3. No word
of the air will weaken the walls.
·puiD» is attested elsewhere.
60
57
be no more than one loom to a room.
The Mishnah notwithstanding
In a residential area there can
there can be only one (one-room)
61
school in a residential courtyard, and
being damaged by the noise caused by
only one restaurant.
sawing.
58
62
This text is copied from the
Again to prevent the wall from
Reading " גיריarrows" for גורי
previous paragraph; it neither fits in
"lion whelps".
grammar (number) nor in argument.
63
In Sapor I's invasion of Syria.
ל5 מי שהיה כוןנלו סמוך לכילנל סבירו לא לקזמוך לו כון:( משגה יfoi. 13a) ובחלונות מלמעלו ומלמטן.אחר אלא אם כן הךחיק ממנו או־בע אמות .ומכבדן אךבע אמות
NEZIIN BAVA A
CHAPTER
Mishnah 4: If somebody's wall was close to another's wall he may not build his wall close by unless he moves it four cubits away64. If there are windows, on top, from below, and on equal height, four cubits65. 64
Even
though
his
wall
is
may walk between them and by their
mentioned twice in this sentence, there
walking compact the earth holding
is only one wall to be built. Since the
both walls.
next sentence speaks of a wall, either
65
of a house or a wall of separation,
other house's wall, the new wall must
parallel to the other person's existing
preserve the other person's privacy.
wall, probably the wall mentioned here
Therefore, the wall must be either 4
If there are windows in the
is to be built at a right angle to the
cubits higher or 4 cubits lower than the
existing wall. In the interpretation of
window. If it is of equal hight then it
the Babli, 22b, there should be space
must be at least 4 cubits distant to
between the two walls so that people
allow daylight into the window.
בבאין. לבי רבי ינאי אמרי. מי שהיה כווזלו כולי:הלבה ד
(13b line 75)
. בכוהל אטום היא מקנניתא. אמר רבי לא.ליישב עיר בתחילה היא מלרניתא . אמר רבי יוסי בירבי בון. בכוהל סולמין היא מקנניתא.אמר רבי יוסי ובמלונות בין מלמעלו בין מלמטן בין ממ?דן או־בע.מונניתא אמךה כן מלמטן ד אמות שלא יהא.אמות מלמעלן ד אמות שלא יהא עומד ורואה מךחיקין הכיתל מן. ותני כן. מכמדן שלא יאפיל את הצךךין.עומד ןרואה .החלון ?מלא סלון Halakhah 4: "If somebody's wall was," etc. In the House of Rebbi Yannai they said, the Mishnah speaks of those coming first to settle in a new town66. Rebbi La said, The Mishnah speaks of a sealed wall67. Rebbi Yose said, the Mishnah speaks of a barricade68 wall. Rebbi Yose ben Rebbi Abun said, the Mishnah says so: "If there are windows, on top, from below, and on equal height, four cubits." On top four cubits, lest he
5
HALAKHAH 5
could stand and see; from below four cubits, lest he could stand and see; at equal hight lest he obscure the sides 65 .
This was stated69: "One
distances the wall from a window by the size of a window." 66
Babli 22b, in the name of R.
sentence is solid, having no windows.
Yose b. Hanina. They imply that in a
68
settled area, a wall built at a right
barricade"; not the wall of a house but
Arabic (JL. "to close a door, to
angle may be built adjacent to the
the fence of an enclosure.
existing wall.
69
67
statement of R. Yose bar Abun.
This wall mentioned in the first
Tosephta 1:5, including the
מו־חיקין את הסולם מן השובך או־בע אמות כדי שלא:( משגה הfoi. 13a) ואת הכולנל מן ממזחילה אןבע אמות כדי שיהא זוקף את.תקפיץ הנמייה : מךחיקין את השובך פע העיר סמשים אפוה ולא יעשה אז־ם שובן.הסולם רבי יהוךה אומר בית.?תוך שלו אלא אם כן יש לו חמשים אפוה לכל רוח .סזקתו5 ואם לקחו אפילו בית רובע מרי היא.אךבעת כירין מלא ש?ר מיתה Mishnah 5: One distances the ladder70 from a dovecote by four cubits lest a marten jump71, and the wall four cubits from the leader72 so it can support the ladder. One distances the dovecote from town by fifty cubits73. A person may not build a dovecote on his property unless he have fifty cubits in each direction73. Rebbi Jehudah says, the area of four bet kor74, the distance one sends a pigeon. But if he bought it even with the area of a quarter [qabV 5 , it is in his power76. 70
The permanent ladder leading
an access to an upper floor and
to the upper floor apartment.
disregards this rule it is malpractice
71
and he has to rebuild the access at his
Onto the dovecote and eat the
pigeons. If a builder contracts to build
own expense.
8 72
NEZIIN BAVA A By which the rainwater flows
CHAPTER 74
The dovecote has to be the
from the roof to the earth. Near the
center of a square of surface area
leader the earth is soft and does not
300'000 square cubits, of side length
support anything.
547.72 cubits, in its owner's possession.
73
75
It is axiomatic that a pigeon
A square of area 104 1 / 6 square
chick which cannot yet fly does not
cubits, of edge lengths slightly over 10
move farther than 50 cubits away from
cubits; cf. Chapter 7, Note 49.
the dovecote.
76
Therefore, any chick
An existing dovecote which
within 50 cubits belongs to the owner
does not conform to the rules does not
of the dovecote; the rule prevents
have to be removed.
property disputes about pigeon chicks.
. אמר דבי לעזר. מךחיקין את הסולם כולי עד בחזקתו:הלכה ה
(13c line 6)
אבל לשמאל זוקף מ?ד.הדא ךתימר לזמין Halakhah 5:
"One distances the ladder," etc., until "in his power."
Rebbi Eleazar said, that is, to the right hand side. But to the left he may put it up immediately 77 . 77
If the leader is built so that the
water flows to the right hand side, one
other side since its stability will not be compromised.
may buld the ladder close to it on the
אמר רבי יוסה.. ל ריס. צ אמה ולהלן אן? מר.הכה אן? מר
(13c line 8)
לעניין לפרוח פורחת אפילו עד ד. לרעות רוןגה היא נ אמה1בירבי ביו לע?יי .מיל Here, you say 50 cubits. But there, you say 30 stadia.
Rebbi Yose ben
Rebbi Abun said, they feed within fifty cubits; they fly even four mil1%. 78
Reformulation of a paragraph in Bava qamma 7:10, Notes 105-107.
5
HALAKHAH
ניפול הננןצא בתוך חמשים אמה הרי הוא של בעל השובך:( משנה וfoi. 13a) נכ>צא בין שני שטנכות קרוב א ה שלו.חוץ מחמשים אמה ןזךי היא של מוויאו .ואה שלי· מסצה על מחצה שניסן!סלוקו Mishnah 6: A pigeon chick which is found within 50 cubits belongs to the owner of the dovecote; farther away than 50 cubits it belongs to its finder73. If it was found between two dovecotes, if it is closer to one of them, it belongs to it; in the middle, both [owners] shall split evenly. .
1
3
)
סךא.ךא3 אבל בזמן שמ?סקת לא. סרבים מ?שקת בימתייםTV! I W ? שאם היו שנים שחייב. הדא ילפה מההיא.ילפה מההיא וההיא ילפה מהדא T
־
V
· ־
:
T
·
-
··
T
: ־
T
T
T
T
״
T
s ·
· ־
:
.
-
..
T
: -
. שאם וזיו ג שהוא של מוצאו. וסהיא ילפה מהךא.להכריז Halakhah 6: "A pigeon chick which is found within 50 cubits," etc. That is, if no public road interrupts between them79. But not if a public road interrupts between them80. This is learned from that, and that is learned from this81. This is learned from that: if there were two 82 , he has to make it public. That is learned from this: if there were three 82 , it would belong to its finder81. 79
This refers to the last case in
81
"That" is Halakhah Bava mesia'
the Mishnah, if the chick was found
2:4, Notes 54-55. Something found in
between two dovecotes less than 100
an apartment shared by two people has
cubits from one another.
to be advertised; in a hotel frequented
80
by 3 or more people it belongs to the
One may assume that the chick
was lost by a passer-by who gave up
finder.
hope to recover it; therefore, it belongs
82
to the finder. (Babli 23b/24a).
the chick.
Dovecotes within 50 cubits of
4
NEZIIN BAVA A
CHAPTER
מףחיקין את האילן מן העיר עשרים !־חמש אמה וסחרוב:( משגה זfoi. 13a) אם.>ה3 אבא שאול אומר כל־אילן סרק חמשים א.וי׳שיקמה סמשים אמה ספק. ואם האילן קדם קוצץ ונותן דמים.סעיי קדמה קוצץ ואינו נותן דמים .זה קדם תה קדם קוצץ ואינו נותן דמים Mishnah 7: One distances a tree from a town by 25 cubits; but carob tree or sycamore by 50 cubits; Abba Shaul says, every non-fruit tree by 50 cubits. If the town existed before the tree, one cuts it down and does not pay for it; if the tree existed before the town, one cuts it down83 and pays for it. If there is a doubt which one existed before the other, one cuts it down but does not pay84.
ליא יעשה אדם גורן. מרחיקין גוו־ן קבועה מן העיר סמשים אמה:משנה ח מרחיק.קבועה בתוך שלו אלא אם פן יש לו וזמשים אמה לכל־רוח .מנשיעותיו של סבירו ומנירו כדי של א יזיק Mishnah 8: One distances a threshing floor 50 cubits from the town85. A person shall not make a threshing floor on his property unless he owns 50 cubits in each direction86. He distances it from another's orchards or ploughed field so that he will not cause damage87. 83
The developer of the town has
86
The directions are N,E,S,W. He
the right to cut the surrounding trees
must own a 100 by 100 square, not only
down provided that he pay for them.
a circle of 50 cubits radius.
84
87
Since the burden of proof is on
In case of a dispute, the burden
the claimant.
of proof is on him that he did not
85
impair another person's property.
Because the chaff flying from a
threshing floor is unhealthy.
51
HALAKHAH 13)
מןחיקין את האילן מן העיר כילי· משם שעומד: ה ל ב ה זc
line 15)
אין. היה עומד ?תוך שלו. מה מ?קה מביניהון.ימאפיל אי משם שניאו רע ואין תימר משם שניאי רע. ?תוך שלו מותר.תימי* משם שעומד ומאפיל. alakhah 7: "One distances a tree from a town,"
אפילו ?תוך שלו
Because it creates shadow where it stands or because its failing leaves 88 are dangerous? What is the difference between them? If it stands on one's own property. If you say, because it creates shadow where it stands, on his property it is permitted. But it you say, because its motion is dangerous, even on his property it is forbidden. This translation follows the
completum s. v. «,j) explains the Babli's
reading of E שינויו, which S. Lieberman
"because of ״n ' that all places in and
reads as שינויו, equivalent to BabMin^:»
around the town should be freely
(Avodah zarah 48b).
accessible (maybe for the fire brigade.)
88
In the parallel, Babli 24b, the word
He seems to identify the Yerushalmi's
is נוייwhich Maimonides (Sekhenim
K13 with the Babli's ״u. Torczyner and
10:1), and Rashi by the absence of a
Ben Jehudah, in the latter's Thesaurus,
commentary, understand as "beauty" but
do not come to a conclusion as to
R. Gershom (correct text in Arukh
meaning and etymology of the word.
מךחיקין א ת ה?בילות ואת הקברות ואת סבירקזקי מן:( משנה טfoi. 13a) ר?י עקיבה אומר.העיר חמשים אמה ואין עישין בורסקי אלא למזרח העיר .לכל־רוח הוא עושה חוץ ממעךבה ומרחיק חמשים אפןה Mishnah 9: One distances carcasses, and graves, and tanneries 50 cubits from the town, and one builds a tannery only to the East of a town89. Rebbi Aqiba says, one may build in any direction except to the West, and distances himself by 50 cubits.
4 89
NEZIIN BAVA A Since most days of the year the
CHAPTER
smell of the tannery will be downwind.
wind blows from the West. The bad
. רבי אבהו ?שם רבי יוחנן. ממזיקיו את הנבילות כולי:( הלכה ט13c line
19)
עד מקום שעושה ומריח ותני. דבית רבי ינאי אמרי.עד מקום שעושה ?לד לכל־רוח הוא עושה ומרחיק חוץ ממערבה מפני שהיא. רבי עקיבה אומר.כן לא תםלוןז. אמר ליה אביי.תדירה רבי מנא סוה מהלך אם מוכי שחין .ממדינחיה אלא ממערביה Halakhah 9: "One distances carcasses," etc. Rebbi Abbahu in the name of Rebbi Johanan: To the place where one prepares the skins90. In the House of Rebbi Yannai they said, up to the place where one might smell what he makes91. It was stated so92: "Rebbi Aqiba says, he may build it in any direction and distances himself, except to the West because that [wind] is frequent.89" Rebbi Mana went to accompany a person afflicted with a skin disease. His father told him, do not walk to the East of him but rather to the West of him. 90
This explains why animal car-
of locating a tannery. Any location is
casses come under the same rules as
fine where the smell does not reach the
tanneries:
town.
The process of making
leather starts with skinning carcasses. 91
92
Tosephta 1:8, Babli 25a.
This now refers to the problem
רישיו מן הבצלים.? מךחיקין את המשרה מן הירק ואת ה:( משנה יfoi. 13b) · רבי יוסי מתיר בחרדל.ואת החרדל מן הדבורים Mishnah 10: One distances a soaking pond93 from vegetables, and leeks from onions94, and mustard from bees 95 .
Rebbi Yose permits
5
HALAKHAH mustard. 93
A person who makes a pond to
94
In o r d e r
to avoid
soak his flax has to put it far enough
pollination at flowering time.
from existing vegetable fields to avoid
95
being sued for any damage to the
smell of mustard.
cross-
To avoid causing the honey to
vegetables.
מו־חיקין את הבצלת. תני. מו־חיקין את המשךה כולי:( מלכה י13c line
24)
מגו. אמר רבי יעקב בר דוסאי. ורבי לעזר ברבי שמעון מתיר.רישין.?מן ה רבי אבהו. כשם שזה מרחיק זה מזה כך זה מרחיק זה מזה.איליו מקנניתא . מפני שפי הדבורים חד ומחריבות הלבש.?שם רבי יוסי בן חנינה Halakhah 10:
"One distances a soaking pond," etc. It was stated: One
distances an onion bed from leeks, but Rebbi Eleazar ben Rebbi Simeon permits it. Rebbi Jacob ben Dosai said, from these teachings [it follows] that mutually they have to distance themselves one from the other 96 . Rebbi Abbahu in the name of Rebbi Yose ben Hanina: Because the bees' mouth becomes sharp and they destroy the honey 97 . 96
The Mishnah warns a person not
comer has to be careful not to hurt
to plant leeks next to an existing bed
existing cultures and the rules of the
of onions to avoid a damage suit; the
Mishnah work both ways.
baraita does the same for a person
97
wanting to plant onions next to an
near to a bed of mustard only hurts
existing bed of leeks.
himself, rather than the grower of
One has to
conclude that in all cases the late-
The person putting a bee-hive
mustard.
מרחיקין את האילן מן הבור עשרים וחמש אמה והחרוב:^ משנה יא01.13« אם הבור קדם קוצץ ונותן.והשיקמה חמשים אמה ביו מלמעלה ביו מן הצד
4
NEZIIN BAVA A
CHAPTER
רבי. ספק זה קדם וספק זה קדם לא יקוץ.דמיו ואם האילן קדם לא יקוץ יוסי אומר אף על פי שהבור קדם את האילן ל א לקוץ שזה חופד ?תוןז שלו .וזה נוטע ?תוזל שלו Mishnah 11: One distances a tree 25 cubits from a cistern, but carob tree and sycamore 50 cubits, whether on top or level 98 . If the cistern existed before, he shall cut it down and pay for it99; if the tree existed before, one shall not cut it down. Rebbi Yose said, even if the cistern existed before, one shall not cut it down since the one digs on his property and the other plants on his property100.
לא יטע אדם אילן סמיך לשדה סבירו אלא אם כן הךחיק ממנו:משנה יב היה גדר בינתיים זה סומך לגדר וזה.ד אמות אחד גפנים ואחד כל־אילן · ״
T
!
·· י
·.·
·
-
:
··ד
T
T
יT
R
T
·.·
·
ד:
ד
·.·
היו שרשיו יוצאין לתוך שדה חבירו מעמיק ג טפחים כדי של א.סומך לגדר .גרה קוצץ ויורד והעצים שלו/ היה חופר בור ושיח ומ.יעכב את המחרישה Mishnah 12: A person should not plant a tree next to another's field unless he distanced himself from it by four cubits101, whether vines or any other tree. If there was a wall between them, each one goes close to the wall102. If its roots extended to another's field, he lowers the roots three handbreadths in order not to hinder the plough103. If one was digging a cistern, or a ditch, or a cavern, he cuts and excavates and the wood is his.
אילן שהוא משה לתוך שדה סבירו קוצץ מלא מרדע על גבי:משנה יג בית השלחין כל־האילן כנ?ד. החרוב וסשיקמה כנגד המשקולת.המחרישה . אבא שאול אומר כל־אילן סרק ??גד המשקולת.המשקולת Mishnah 13: If a tree overhangs another's field, he may cut it in the height of the plough's ox-goad104; carob tree and sycamore along the plumb line105. Over an irrigated field along the plumb line 105 . Abba Shaul says, every non-fruit-bearing tree along the plumb line105.
545
HALAKHAH 11-13 98
In order to avoid damage to the
property, the provident owner of the
walls of the cistern by the roots. The
neighboring plot will build his cistern
required distance applies if the tree is
at 25 cubits' distance from his property
planted on a level with the cistern or
line.
above it on a hillside.
101
In the
This is good advice rather than
Babylonian sources, Babli 25b and
a legal requirement. A person planting
Tosephta 1:12, it is emphasized that
a fruit tree on his property needs a
this also applies if the tree is planted
circle with a radius of 4 cubits around
on a hillside below the level of the
it for servicing the tree; he has to avoid
cistern. In Ševi'it 1:2 (Notes 28-34), R.
trespassing on other people's property.
Yose ben Rebbi Abun characterizes the
102
Babli's opinion as R. Simeon's and holds
trespassing. גדר, like Arabic jii, is a
that R. Yose, who is the higher
rural stone wall made without mortar,
authority, allows a tree to be planted
not a fence as in modern Hebrew.
Since then there is no danger of
below the cistern. He will require that
103
the cistern's bottom not be below its
remove any roots in his soil down to a
owner's property line on the hill. (It is
depth of 3 handbreadths (about 30 cm)
not obvious that the opinions of the
without asking or paying anybody.
editors of the other parts of the
104
Yerushalmi are accepted in Neziqin.)
branches of a fruit tree to the height of
99
the ox-goad used with his plough.
He (the tree's owner) shall cut
I. e., the field's owner is free to
He may cut all overhanging
his tree down if he (the cistern's
105
owner) pays for it.
these trees vertically at his property
100
line.
Since the owner of the tree
The owner of the field may cut
legally may plant a tree on his
לא יטע אדם: הלבה יב. פןךחיקין את האילן כולי:( הלבה יא13c Une 24) מ?ני. טעמון ךךבנין. רבי יעקב בר אידי ?שם רבי להושע בן לוי.כולי כך משיב רבי. שמעון ?ר ווה אמר ?שם רבי יוחנן.שיישוב העולם ?בורות ?פוה ךאית לכון יישוב העולם בבורות אוף אנא אית לי יישוב.יוסי לרבנין .העולם באילנות
4
NEZIIN BAVA A
CHAPTER
Halakhah 11: "One distances a tree," etc. Halakhah 12: "A person should not plant," etc. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: The rabbis' reason is that civilization is based on cisterns106. Simeon bar Abba in the name of Rebbi Johanan: Rebbi Joshua answers the rabbis thus: just as you hold that civilization is based on cisterns, so I am holding that civilization is based on trees. 106
The tree's owner did not break
any law in planting it, as R. Yose
the tree's owner to cut it down if the cistern's owner offers him money?
insists. Then why do the rabbis force
[
.
1
3
)[ום
שאים אומר שרשין עיקר הן לביכורים לא היה.אמר רבי יוסי· ויאות אמר ני ששרשין שאה יוצאין לתוך שרשיו$אדם יכול להביא ביכורים מעולם מ אין שרשים. לפום כן אמר ר?י יסא ?שם רבי יוחנן.שאה ושאה בשאה .לעניין ?יכורים כלום אילן שהוא נושה לתוך שדה סבירו כולי:יג 107
[Rebbi Fa«* 108 said in the name of Rebbi Johanan:
הלכה.
Roots are
irrelevant for First Fruits.]109 Rebbi Yose said, he said it correctly. For if he did say that roots are important, nobody could ever bring First Fruits since the roots of one enter the other's ground and vice-versa. Therefore, Rebbi Yasa said in the name of Rebbi Johanan: Roots are irrelevant for First Fruits.
Halakhah 13: "If a tree overhangs another's field," etc. 107
Text of E, missing in L, but
107
This refers to the discussion in
presupposed by R. Yose's reaction to it.
Bikkurim 1:1 (Notes 4-20). If a vintner
108
takes a branch of a vine, still
The correct attribution is in the
quote at the end of the paragraph.
connected to its stem, buries most of it
HALAKHAH 4
5
in the ground and only lets the end nourishment from public or otherwise reappear on the surface (he "provines"), owned private land. But Mishnah 12 the end will in time develop into a newhere presupposes that roots of orchards vine. First fruits have to be brought always extend subterraneously into from the vintner's "own land" (Deut. other domains. Why therefore should 26:2). Therefore, if the branch was anybody be able to bring First Fruits buried under a public road or another and recite the declaration confirming person's property, neither the grape that all fruits are from "his earth"? In bunches of the original vine nor those Bikkurim, R. Johanan is quoted of the new one qualify for first fruits declaring the rules of First Fruit as unless the branch was enclosed in a "rules of robbers." pipe which prevents it from extracting
אילו שהוא נושה לו־שות הר?ים קוצץ ?די שיהא הגמל:( משנה ייfoi. 13b) רבי שמעון.עו?ר ?רו?בו ר?י יהודה אומר טעון פשתן אי ם?ילי זמורות .אומר כל־האילן ?»ד המשקולות מ?ני הטופיאה Mishnah 14: If a tree overhangs the public domain, one has to cut it so that a camel with a rider on it may pass; Rebbi Jehudah says, loaded with flax or bundles of vine cuttings109. Rebbi Simeon says, any tree [must be cut] along the plumb line because of impurity105110׳.
109 They are very light and take up quite 4.5 m.) He insists on a Jewish a large volume. rationale. The impurity of the dead is 110 R. Simeon essentially rejects the transferred not only by touch but by rabbis' rule as following Gentile law being under one "tent" with a corpse. (Corpus iuris, Decretum de arboribus The crown of a tree forms such a caedendis requires that branches "tent." If the tree overhangs a road but overhanging a public road must be cut grows inside a fence or wall which up to a height of 15 Roman pedes, not obstructs the view, a person passing
NEZIIN BAVA A
CHAPTER
under it could be inadvertentently of Israel all overhangs have to be become severely impure (cf. Nazir 7:3, eliminated. He has no rules for other Notes 163-164). Therefore, in the Land countries. 13) דבי יונתן ןזוה. אילן שהוא נוסה לו־שות הרבים כולי: ה ל ב ה ידc une 32) וןזוה לדבי.דאין טבאות וןזוה תמן חד רומיי וןזוה מגיריה בחקלא ובביתא . אמר לון. אתא קומי סד דיין אכן.יונתן סד אילן נטה גי דההוא רומייה א· למחר אנא3 ?געי לא נפק די. אמר ההוא רומייה.אזלון ותון בצ?ךא אין לזוה דאין כל־־עמא ולא דאין.מבטל אילו מדידי וסמי היאך דינא ?פק פוק. אמר. באפתי ו־משא שלח רבי יונתן בתר נגריה.נ?שיה לית הוא בר נש זיל קוץ. אמר ליה. בצפרא קרץ בעל דיניה לגביה.קוץ מה ךנטה גו רומייה יה1 פיק סמי מ. אמר ליה. דיךך מה. אמר ליה רומץה.מה ךנטה גו דידיה ברוך אלההון דיהודאי. אמר.ק סמיתיה93 .כמה דידי עבד עבד דיךך. Halakhah 14: "If a tree overhangs the public domain "״etc.
111
Rebbi
Jonathan was careful in judging; there was a Roman there who was his neighbor both in the field and the house. Rebbi Jonathan had a tree overhanging the Romans property. A similar case came before him112. He told them, go and return next morning113. This Roman said, because of me he did not decide the case. Tomorrow I will abandon my work 114 and see how the judgment goes. If he judges all people and does not judge himself, he is not human. At nightfall, Rebbi Jonathan sent for his carpenter and told him, go and cut everything that overhangs the Roman's. In the morning, the parties appeared before him. He told him, go and cut what overhangs into his property. The Roman said to him, what is with yours? He told him, go and see; what was done with mine do with yours. He went out and looked. He said, praised be the Jews' God.
HALAKHAH 14
549
111 A Hebrew version of this story another's. Sofetim 3 [Ginze 113 A most unsual procedure. 1 Schechter I (New York 1928), p. 130], 114 The reading of E: ·n [?•׳anw"my A similar story, about R. Yannai, is in job" makes good sense; no conjectures the Babli, 60a/b. are needed. The text of L must be 112 A case of a tree overhanging classified as a scribal error. from one person's property over is in Tanhuma
?בעו מינך אי. אמר לה.( חדא איתא אוקךת ףנאנין לרבי יונתן13c line 32) . ואין אעלתינון מיכסיין א?קינון מיכקזיין.אעלתינון מיגליין אפקינון מיגלילן . ואוקרא תאינין. דינרין להבת ליה.ךלא יימרון בו־ייתא מדנפק חמא חד.רבי חנינה אעיל לרבי יונתן בגיניתיה ואייסליה מאנין . אמר ליה. למה לא אוכלתני מן אילין. אמר ליה.אילן דברת שובעין חיירץ . רבי חנינה חשש משום גזל בנו.דאינון לברי A woman honored Rebbi Jonathan with figs 115 . He told her, please if you brought them covered, take them away covered; but if you brought them in the open, take them away in the open, so that people should not say that she brought him denars and he honored her with figs116. Rebbi Hanina brought Rebbi Jonathan to his garden and served him figs. When he left, he saw one tree of white benot ieva' 117 . He asked him, why did you not let me eat from these? He told him, they are my son's. Rebbi Hanina was afraid of robbing his son.
115 As a bakshish, which as a judge 117 Delicacy figs; cf. Ma'serot 2:8, Note 135. he could not accept. 116 But still accepts bribes. רבי חילה ?שם דבי. מלכה כרבי שמעון.( רבי יסא ?שם רבי יוחנן13c line 32) . כל־עמא מודי שמלכה ?ר?י שמעון.יוחנן
55
NEZIIN BAVA BATRA CHAPTER T
Rebbi Yasa in the name of Rebbi Johanan: Practice follows Rebbi Simeon. Rebbi Hiyya in the name of Rebbi Johanan: Everybody agrees that practice follows Rebbi Simeon118.
118 Since the Babli does not discuss Tanna, which is appropriate outside the the matter, it follows that it accepts Land of Israel. practice following the anonymous
חזקת הבתים פרק שלישי
חזקת הבתים בורות שיחין ומערות ומרחצאות !־שובכות:( משנה אfoi. 13c) בית הבדין בית המלחין והעבדים ןכל־שהוא עושה פיתת תדיר חזקתן שליש שלא הבעל חזקתה שלש שנים ואינה מיום ליום.שנים מיום ליום. Mishnah 1: Confirmation of claim of undisturbed possession1 of houses, cisterns, ditches, and caverns, and bath houses, and dove-cotes, oil presses, irrigated land, and slaves 2 , and everything which yields continuously is three years from day to day. The claim of undisturbed possession of an unirrigated field is three years, but not from day to day3.
1 A person who claims legal There is a second meaning of nj?rn acquisition of real estate but has no "permanence of the status quo", cf. deed can defend himself against an Qiddusin 1:1, Note 30. accusation of being an illegal squatter 2 Who in this respect follow the and must be confirmed by the court inlaw of real estate; Qiddusin 1:3, Notes his rights if he can prove undisturbed 347-355. possession for three consecutive years 3 But undisturbed collection of by witnesses. three consecutive harvests. מניין. חזקת הבתים בורות שיחיו ומגרות כולי:( הלכה א13d line 35) אמר. שמענו מהולכי אושא משור המוליד למדו. אמר רבי יוחנן.לחזקות . ךתנינן תמן. לא רבי יודה. ?)אן אית ליה שור המועד לג למים.רבי יוסי לא אמרו ג שנים אלא סדי ש?הא ?איקפמיא תחזיק שנה.רבי יודה אומר .וילכו ויודיעוהו שנה ויבוא שנה T T
TS
T •
·
: · · :
552
NEZIQIN BAVA BATRA CHAPTER THREE
Halakhah 1:
"The claim of undisturbed possession of houses, cisterns,
ditches, and caverns," etc. undisturbed possession?
4
From where confirmation of claims of
Rebbi Johanan said, we heard from those who
went to Usha 5 that they learned it from the notorious bull 6 . Rebbi Yose said, who holds that a bull becomes notorious after three days? Not Rebbi Jehudah? As we stated there 7 : "Rebbi Jehudah said, they said three years only for the case that if he 8 is in Spain, he 9 should be in possession for one year; they went and told him during one year, and he 8 returns within one
4
A parallel argument is in the
Me'ir holds that three incidents are
Babli, 28a/b.
s u f f i c i e n t , not
5
In the Babli identified as R.
consecutive days. But nobody holds
Ismael. In the aftermath of the Bar
that legal possession can be claimed on
Kokhba war and its consequences, the
the basis of 3 incidents of interrupted
Synhedrion was reconstituted at Usha
squatting.
under the leadership of R. Jehudah.
7
Mishnah 3.
6
The rules of the notorious bull
8
The original owner of the land.
only apply to an animal which gored
9
The squatter.
three times. The limit of three years is
10
This means that intrinsically R.
popular usage; no biblical sources are
Jehudah only requires one year of un-
claimed.
disturbed possession. If the institution
7
Mishnah Bava qamma 2:6. Only
of njjrn is based on R. Jehudah's
R. Jehudah requires that the agressive
teaching, it is only a tenuous analogy,
behavior of the bull be confirmed by
without any claim of Biblical origin.
necessarily
on
testimony for three consecutive days; R.
to >־opw toiJilp
r v a r t e n>? ?!־ion .!?nv >?־i ovy? ny) * ( · ?>־p y p w !־p? i ־v a q ^
?>־i»D
>? !־ovy? >QN >? !־. r o p n r i a o
.?>־sto » ! ־w ^ ! ־n W a *T?^?1) . p n i p ? ?>־· !־i m w v y
־V?N . r o p rri-pa
U
5
HALAKHAH 1
רבי. המוכר בור לחבירי כיין שמסר לו ךלייו קנה.רבי יוחנן בשם רבי ינאי יהושע בן לוי בשם ריש לקיש המוכר צאן לחבירו כיון שפןסר לי משכוכית ןאית. פ^דורא. ןאית דמרין. חוטרא. אית דמרין.קנה מאי משכוכית המוכר ק?ר לסבירו כיון. ריש לקיש ?שם בר קפרא.רבא. תיישא.דאמרין קבר ג מתים בשלישה כוכין סזקה.שקבר מת אחד בכוך סזקה לכל־הכוןז .לכל־הקבר 11
Simeon bar Abba in the name of Rebbi Johanan: If someboldy is
selling a house to another, when he delivered the key [the buyer] took possession12. Rebbi Immi in the name of Rebbi Johanan: If somebody is selling a house to another, when [the buyer] stored produce there, he took possession13. Rebbi Samuel bar Rav Isaac said, only produce usually stored. Rebbi Johanan in the name of Rebbi Yannai: If somebody is selling a cistern to another, when he handed over its pails [the buyer] took possession14. Rebbi Joshua ben Levi in the name of Rebbi Simeon ben Laqish15: If somebody sold a flock to another person, when [the seller] delivered the maskokit, [the buyer] took possession. What is maskokltl Some say, the shepherd's staff. But some say, a pandura16. say, the bell-wether.
And some
Rebbi Simeon ben Laqish in the name of Bar
Qappara: If somebody is selling a burial chamber to another, when that one buried there one dead it is confirmation of claim for the entire chamber.
When he buried three dead in three chambers, it is
confirmation of claim for the entire burial cavern162. 11
A claim of possession must be
action. This is detailed in Qiddusin,
based on a claim of ownership. But
Chapter 1, from which most of this
transfer of ownership is only a
paragraph is taken.
precondition for the t r a n s f e r of
12
possession which needs a separate
text here agrees with the Babli (Bava
Cf. Qiddusin 1:4, Note 435. The
55
NEZIIN BAVA BATRA CHAPTER THREE
qamma
51a/52b)
against
the
Simeon ben Laqish in the name of R.
Yerushalmi Qiddusin.
Joshua ben Levi.
13
Qiddusin 1:4, Note 435.
(Notes 432-433), it is in the name of R.
14
Qiddusin 1:4, Note 434. There,
Yannai.
In Qiddusin
1:4
the statement is by R. Simeon bar Abba
16
Cf. Qiddusin 1:4 Note 433.
in the name of R. Joshua ben Levi.
16a
For the rules of burial caverns
15
Obviously, this must read:
R.
see Halakhah 6:8.
תינוק. רבי סימון אחיי דרבי יהולה בר זבדי ?שם רב.ועבדים
(13d line 49)
נאסף מן השוק צריך שני.כל־זמן שמושלך בשוק אביו או אמי מעידין עליו אמר רבי אבהי· וחשוד אלם לומר.עדים ואביו ואמו נעשין לו כשני עדים הרי.על מי שאינו בני שהוא בני· דילמא בניכסי הגר אונאמרת אמרו ליה אמר.כל־רבותינו בגולה מעידין עלינו שכך שמענוה מפי _רב אךא בר אבוה אבל ?תינוק המךגיע הלא. הלא לתימר בתינוק שאינו מךגיע.רב חשלא עגלים וסייחים סמקפצין ממקום למקום אין לסן חזקה.סיא למד רבי יוחנן "And slaves."
17
Rebbi Simon the brother of Rebbi Jehudah bar Zavdi in
the name of Rav: As long as a baby lies in the public domain, his father or his mother can testify about him. Once he has been collected from the public domain, one needs two witnesses and its father and mother are like two witnesses. Rebbi Abbahu said, can a person be suspected to say about one who is not his son that he is his son18? Maybe it was said about the property of a convert19? He told him, but all our teachers in the Diaspora testify that in this form we heard it from Rav Ada bar Abuh20. Rav Hisda said: That is, if the baby is not moving. But [the case of] a baby which is moving refers to what Rebbi Johanan said: property rights on jumping calves and lambs which move from place to place cannot be proven by possession21.
555
HALAKHAH1 17
This paragraph is partially
Torah gives the father the sole power
quote and partially reformulation of a
to recognize his child; Deui. 21:17.
paragraph in Qiddusin 4:2, Notes 107-
20
111.
Rabba bar Abuh. This seems to be the
18
Why should not his father alone
In E and Or zarua' I §340 (end):
correct attribution.
be empowered to recognize his child?
21
19
Therefore, such a child is a
If he has no Jewish children, he
foundling; his parents cannot act as
has no heirs in Jewish law and all Jews
witnesses since by their testimony they
are potentially entitled to inherit from
declare themselves his relatives and
him.
thus disqualify themselves.
If then he recognizes an
This
otherwise unknown person as his son,
conclusion is the opposite of the one
he potentially damages other people's
reached in the longer text in Qiddusin·,
claim; the recognition needs two
it parallels the conclusion reached by
witnesses, viz., father and mother. But
the Babli, 36a.
once he is married in Jewish law, the
. שתי שדות בנכסי הגר המיצר בינתיים.( רבי יסא בשם רבי יורונו13d
line 57)
היא נקנית וסבירתה.תלש מאחת מסן לקנות מבירתה ולא לקמת המיצר ושרע. נךנכוזן לקנות ]מן[ המיצר. רבי זירא בעא קומי רבי יסא.אינה נקנית בניכסי הגר תלש בצפונה שלשדה לקנות דרומה ולא. אמר רב חסדא.מינה .
T
יJ ·
V T ־־V
T
·
־
T
·· -
T :
·
־
־
T
T
אם היה מחובר. צפונה נקנית דרומה ליא נקנית תפע תנינן.אמצעיתה אמר. ל א קנה אלא מה שתלש.לקרקע ותלש כל־שהוא קנה שמואל אמר בגין. רב חסדא אמר רבי יצחק.רבי אבדומא נחותא בניבסי הגר אלנאמר דלא תימר קש?א לשמואל אןן מר בניכסי הגר אקנאבירת 22
Rebbi Yasa in the name of Rebbi Johanan: If two fields of a
proselyte were involved23, with a boundary strip in between. If he cut off from one of them with the intent of taking possession also of the other but not the boundary strip in between, the one was acquired by him but not the other. Rebbi Ze'ira asked before Rebbi Yasa: If he intended to
55
NEZIIN BAVA BATRA CHAPTER THREE
acquire starting [from]24 the boundary strip and below? Rav Hisda said, property of a proselyte which he took possession of in the North by cutting off with the intent of also acquiring the one to the South, but did not have the intent of acquiring the strip in the middle, he acquired the one to the North but not the one to the South25. There, we have stated26: "If it was connected to the ground and he cut off anything, he acquired." Samuel said, he acquired only what he cut off. Rebbi Eudaimon the Emigrant said, this was said concerning the property of a proselyte27. Rav Hisda said, Rebbi Isaac: It was reported that this was said concerning the property of a proselyte, so it should present no difficulty for Samuel28. 22
This is a reformulation of a
acquires real estate adjacent to the
paragraph in Qiddusin 1:5, Notes 502-
place on which the work was done.
513; cf. Babli 52b/53a.
24
23
By becoming
Jewish,
the
Reading of E, missing in L,
confirmed by the text in Qiddusin.
proselyte changed his ethnic status and
25
severed his links with his biological
same as the one attributed earlier to R.
family. If he failed to start a Jewish
Johanan.
family, he died without heirs; the fields
Qiddusin 1:5 where the two statements
now are ownerless property. (It was
refer to different situations.
characteristic of Egyption
26
inter-
This statement is really the The genuine source is
Mishnah 5:9. This refers to a
communal law that inheritance across
standing crop on a field. After harvest,
ethnic boundaries was impossible. So
the produce is taken into possession by
the daughter of a Roman missicius as
the buyer by moving some of the crop.
Roman citizen could not inherit from
The problem is, how can standing crop
her native Egyptian mother (cf. R.
be acquired while the field remains the
Taubenschlag, loc. cit. Bava mesia'
seller's property?
1,
Note 84, p. 142.) The fields can be acquired only by
Cf. Qiddusin 1:5
Note 513. 27
Since no real
estate
was
performing some agricultural work, e.
acquired, taking some stalks can have
g., weeding. But work on a field only
no influence on the remainder of the
55
HALAKHAH1 ownerless crop.
harvest it, Samuel must agree that by
28
cutting the first stalk he takes pos-
Since if the crop was paid for
and the buyer was told by the seller to
session of the entire crop.
לקנות וןלדוןניה. כזשןז בהפ>ה זו לקנות קנה.רב חסדא אמר. (13d
line 65)
. הז־א ךתימר. אמר רבי נסה. לקנות היא וולדותיה )לא( קנה.]לא[ קנה . אבל אם היתה עוברה עשו אותה כאחד מאיבריה.בשלא היתה עוברה T
V T
··
··
T
V
:
T
ד
דד
״
: IT
T
־:
T T
· · : IT
וולדי שפחתו לחבירו. המוכר עוברי ?המתו לחבירו לא עשה כלום.והתני אויר חורבתו לחבירו.לא עשה כלום מעשרות שדהו לחבירו לא עשה בלום מוכר לו שפחה.)ה ומשייר לו עוברה0 אלא מוכר לו בה.לא >גשה ?לום מוכר לו חורבה ומשייר. מוכר לו שךה ימשייר לו מעשרות.ימשייר לו ון־לךה .לו אוירה T
··
-
29
Rav Hisda said, "draw this animal close to you in order to take
possession," he took possession30. "To take possession of its offspring," he did [not]31 take possession. "To take possession of it together with its offspring," he did (not)32 take possession. Rebbi Nasa33 said, that is, if it was not pregnant. But if it was pregnant, they treated [the fetus] as one of its limbs, as we did state34: He who sells the fetus of his animal to another person did not do anything; the future children of his slave girl to another person, he did not do anything; the tithes of his field to another person, he did not do anything; the airspace of his dry land to another person, he did not do anything. But he may sell him an animal and reserve her fetus for himself, sell him a slave girl and reserve her children for himself, sell him a field and reserve the tithes for himself, sell him dry land and reserve the airspace for himself. 29
This is from Qiddusin 1:4, Notes
414-417.
30 1:4.
Implied by Mishnah Qiddusin
55
NEZIIN BAVA BATRA CHAPTER THREE
31
Reading of E, missing in L,
34
This is a reformulation of an
required bt the text in Qiddusin.
Amoraic text in Demay 6:3, Notes 79-
32
83, and its slightly garbled parallel in
Reading of L, missing in E, to be
deleted with the text in Qiddusin. 33
Qiddusin 1:4, Notes 439-441.
In Qiddusin: Yose.
החיה.( רבי בא בשם רב משלא· שלישה הן שהן ?אמנין לאלתר13d
line 74)
מהלא. מסיה בשעה שיושבת על המשבר.ומשיירה והכןטסךת חברותיה כיי למר רבי סימון אחוי דיהוז־ה.לכתיב ותקח ממייללת ותקשר וגוי· שיירא ]תינוק[ כל־זמן שמושלזז לשוק או אביו או אמו מעילין.רב. בר ז?די ?שם ומכ>טמךת. ?אסף צריך שני עדים ואביו ואמו נעשין לו כשני עלים.עליו ?יי לתנינן תמו שלש נשים שהיו ישינות ?מיטה ןנכ>צא דם תחת.חברותיה . בלקה אחת ומצתה טמא מיא שמאה וכולו שהורות.אחת ממן כולן טמאות . ו?לבדמעתלעת.אמרר?יבא 35
Rebbi Abba in the name of Rav Hisda: Three are trustworthy
immediately: a midwife, a caravan, and the one who purifies her colleagues. A midwife as long as [the woman] sits on the birthing chair, from the verse: "The midwife took and wound, etc." A caravan, as Rebbi Simon, the brother of Rebbi Jehudah bar Zavdi, said in the name of Rav: As long as [a baby]36 lies in the public domain, either its father or its mother can testify about him. Once he has been collected from the public domain, one needs two witnesses; its father and mother may become its two witnesses. The one who purifies her colleagues, as we have stated there37: "Three women sleep on one bed. If blood was found under one of them, all three are impure. If one of them checked herself out and found herself impure, she is impure and the other two are pure." Rebbi Abba said, only within 24 hours.
59
HALAKHAH 35
This is a slight rewording of a
required by the parallel in Qiddusin
paragraph in Qiddusin 4:2, Notes 112-
and the context.
117.
37
36
Mishnah Niddah 9:4.
Reading of E, missing in L,
רבי ישמעאל אומר ג חךשים בראשונה ושלשה חדשים:( משנה בfoi. 13c) רבי עקיבה אומר.)שר חךש/ באחרונה ושנים עשר חךש באמצע הרי שמונה חדש בראשונה וחךש באחרונה ושנים יגשר חדש באמצע מרי ארבןגה ?גשר אמר רבי ישמעאל במה דברים אמורים בשדה הלבן אבל בשדה האילן.חן־ש .כנס את ונבואתו מסק את זיתיו כנס את קייצו וזרי אילו שלש שנים Mishnah 2: Rebbi Ismael says, three months in the first and three months in the last with twelve months in the middle, for a total of eighteen months38. Rebbi Aqiba says, one month in the first and one month in the last with twelve months in the middle, for a total of fourteen months. Rebbi Ismael said, when has this been said? A field of grain. But for an orchard, if he harvested his yield39, lifted his olives, and collected his cut figs it counts for three years40. 38
The three years of undisturbed
Deut. 22:9 is called "the vineyard's
possession required in Mishnah 1 are
yield".
not three calendar years but three
40
harvests with time for preparation
orchard, three different undisturbed
before the harvest and processing
harvests establish a presumption of
afterwards.
lawful possession.
39
Depending on the trees in the
The grape harvest, which in
. שלשה חדשים הראשונים כול. רבי ישמעאל אומר:הלבה ג T
·
T T!
T
•
״
( ( 1 4 a T
5
ג. אבל חכמים אומרים. זו דברי ר?י ישמעאל ורבי עקיבה.שמואל אמר
line 6
5
NEZIIN BAVA BATRA CHAPTER THREE
רב אמר זו דברי רבי מץמעאל. ג שנים מקזיק. ג שנים בציר.ישנים קציר ג שנים מעת לעת רבי שמואל בר נחקןן. אבל חכמים אומרים.ורבי עקיבה . כשם שחלוקין כאן כך חלוקין ב^ני אליהו.?שם רבי יונתן Halakhah 2: "Rebbi Ismael says, the first three months," etc.
41
Samuel
said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the Sages say, three years grain cutting, three years grape harvesting, three years olive harvesting. Rav said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the Sages say, three years from day to day. Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: Just as they disagree here, so they disgree about Elijah's years42. 41
Babli 36b.
42
Whether
draught mentioned in IK. 18:1 were 14 the t h r e e
years'
months, 18 months, or three full years.
היה. שלש ארצות לחזקה יהוךה ועבר היו־דן ןהגליל:( משגה גfoi. 13c) ביהוךה והחזיק בגליל בגליל וסחזיק ביהוןה אינה חזקה עד שיהא עמו אמר רבי יהודה לא אמרו שלש שנים אלא כדי שיהא באיספמיא.במדינה T
!
־
:
·
:
··
V
5
״
T V
י
T
T
5
IT
T
:
־
T
T
.ויחזיק שנה וילכו ויודיעוהו שנה ויבוא לשנה האחרת Mishnah 1:
There are three regions for claims of undisturbed
possession: Judea, Transjordan43, and Galilee. If he was in Judea and somebody claimed undisturbed possession in Galilee, or in Galilee and somebody claimed undisturbed possession in Judea, it is not undisturbed possession unless he be in the same province44. Rebbi Jehudah said, they said three years only for the case that if he8 is in Spain45, he9 should be in possession for one year; they went and told him during one year, and he8 returns within one year.10
:
־
5
HALAKHAH 43
According to some interpret-
claim of undisturbed possession will be
ations, the region between the Judean
disallowed and the claimant evicted
foothills and the Mediterranian; cf.
unless he has documentary proof of his
Sevi'it 9:2, Note 39.
claim.
44
45
If the original owner can prove
Or Apamea in Phrygia; that
that he was not in the province during
would be presupposed in R. Ismael's
the claimant's occupation of the land, a
and R. Aqiba's interpretations.
. ?שעת החירום שנו. שלש ארצות לחזקה כולי רב אמר:( מלכה ג14a
line 12)
. שני ערלה ביניהון.אמר רבי חנינה ?ש חזקה.ךץ· שמואל אמר. אין חזקה לבורס ולא י!יאךץ לא.רב אמר קרייא מסייע.רב נןופןן בר רב יצחק. אמר.לבורח ויש סזקה מאי״ץ >ארץ . ויתן לה המלך סריס אחד וגוי.למה למר שמואל Halakhah 3:
"There are three regions for claims of undisturbed
possession," etc. Rav said, this was taught in emergency situations 46 . Rebbi Hanina said, the years of 'orlah are in dispute between them 47 . Rav said, there can be no claim of undisturbed possession from a fugitive, nor one made from one country to another. Samuel said, there can be a claim of undisturbed possession from a fugitive, and a claim of undisturbed possession made f r o m one country to another 4 8 .
Rav
48
Nahman bar Rav Isaac * said, a verse supports what Samuel said: "The king gave her an adjutant,49" etc.
That a person being in a dif-
communication between the regions. In
ferent province of the same country
the Babli, 38a, this opinion is explained
cannot claim undisturbed possession
as following Rav's opinion that the
only applies in wartime or similar
injured party may protest anywhere,
circumstances when there is no regular
not necessarily in the presence of the
46
52
NEZIIN BAVA BATRA CHAPTER THREE
person in actual possession. 47
One is that he holds that a protest must
This refers to Mishnah and
Halakhah 2.
be made in person and that his
For Samuel, a new
statement about the Mishnah was to
orchard which may not be harvested
explain the thinking of the Tanna, not
can never be acquired by a claim of
his own. Another is that he also holds
undisturbed possession; for Rav it may
that a protest can be submitted in any
be acquired after three full years. It
court but that such an appearance in a
also is possible that the statement
distant court can be expected only
refers to the dispute between R. Aqiba
from a fugitive because of non-
and R. Ismael. Since R. Aqiba only
payment of taxes or other debt but not
requires minimal preparation for a
from a person accused of a capital
harvest, he will recognize years in
crime. Also, the choice of the word
which the trees cannot be harvested as
"country" instead of "province" refers to
included in the time required for a
a country outside the Roman Empire,
claim of undisturbed possession.
R.
such as Persia or India, from where any
extensive
communication might be difficult or
Ismael, who r e q u i r e s
preparations, will not recognize those
impossible.
years.
48*
48
As the Babli points out, 38b, this
The identity of this Amora is
not clear.
The fourth generation
statement by Rav contradicts the
Amora Rav Nahman bar Isaac never is
earlier one that the rule of the Mishnah
quoted as Rav Nahman bar Rav Isaac.
only applies to emergency situations.
49
Samuel's position is clear; he holds that
woman needed the king's intervention
a protest can be made before any court
after an absence of 7 years in the Land
which will sign a dated statement
of the Philistines it follows that she
which may be used before the court at
could get no relief in the regular courts
the place of the disputed real estate
since a claim of undisturbed possession
without time limit. For the position of
could be made against a proprietor
Rav, two explanations are given there.
living in another country.
2K. 8:6. Since the Shunamite
ואפילו שתי אבטיניות ?גון שלומי ונבירו ומרדו.( אמר רבי לעזר14a 1tne 17) מ?סיק בנתיים ועומד שם ורואה אחד המחזיק בשךה ומחזיק ?שלו אינה
5
HALAKHAH
.סזקה עד שתהא עמו באותה העיר ובאותה המדינה Rebbi Eleazar said: Even two אבטיניות, e. g., שלומיand
50
נבירוseparated
by the Jordan and a person may see another taking possession of the field, his property, there is no creation of a claim of undisturbed possession unless he was in the same locality, in the same province44. 50
In Babylonian sources (Bekhorot
transliteration would be more reliable
Babli 55a, Tosephta 7:3) the spelling is
than the Babylonian.
אבטליותor ;אבטלאותwith a change of
αυτονομία
liquids, also אבטיניות. In E and Megillah
Zuckermandel's άποτέλειοι.)
is
But Jastrow's
doubtful,
as
is
1:1 1. 44: אבטוניות. In Sefer halttur 1-2,
The names of the towns appear as
p. 88b (אפסיטואות )מודעא. Meiri Bava
השולמי, שלומיor נמורי ;נמר, נמירי,נבירו
batra ad 38a (ed. A. Schreiber p. 213)
נמוכי,))גבירו. S. Klein- 1 )(עכר הירדן היהודי
" אכסניותhostelries".
1925 םdetermines the places as Bet
'Arukh explains "big cities"; no acceptable etymologies are known. (If
Nimra in Transjordan opposite Alexandria in Cisjordan.
the word be Greek, the Yerushalmi
14)
לא מוךה רב במנכש. עיקר סזקה הקנסת פירות. ר ב אמרa
line 20)
עיקר סזקה הכנסת. כזהו ךאמר רב. מוךה רב במנכש ובמעדר.ובמעדר ל א ראוהו1 אלא שאם ראו אותו חירש וקוצר ומעמר ודש ובירי.פירות מכניס פירות אינה חזקה אלא הכנסת פירות. ־
51
R :
־
T־.·
' · ז ז:
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··
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Rav said, the main confirmation of a claim of possession is storing the
produce. Does Rav not agree about weeding and turning the soil? Rav agrees about weeding and turning the soil. What does it mean that Rav said, the main indication of a claim of possession is storing the produce? That if they saw him ploughing, and harvesting, and binding into sheaves, and threshing, and grading, but did not see him storing the produce, there is no claim of possession without storing the produce52.
564 51
NEZIOIN BAVA BATRA CHAPTER THREE This is a slightly more detailed
the final produce without ever having
exposition of a paragraph in Yebamot
worked the land might be an indication
12:1, Note 29.
of theft, working the land without
52
enjoying its yield disproves ownership.
Since all other work could be
done by a hired hand. While taking
לא כן אמר רבי בא בשם. עיקר מליצה התרת רצועות.רב אמר. (14a line 24) חלצה ולא רקקה.רי חכמים.? ד.רב יהודה רבי זריקן מטי בה ?שם רב. מוךה רב עד שתחלוץ. חליצתה פסולה עד שתחלוץ ותרוק.רקקה ולא חלצה . עיקר חליצה התרת רצועות.רב. ממלא ךאמר.ןתרוק 53
Rav said, the essence of halisah27
is the untying of the shoelace. Did
not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, the halisah is invalid unless she slips off and spits 28 .
Rav agrees "unless she slips off and spits"; it is implied by
what Rav said, the essence of slipping off is untying the shoelaces. 53
This is a reformulation of a
childless
widow
paragraph in Yebamot 12:1, Notes 27-
marriage.
It is quoted here as an
28, about the act of freeing the
appendix to the previous paragraph.
from
levirate
.( רבי יוסי בן חנינה שאל לרבי יוחנן· ערי" מהו שצריך בית דין14a
line 28)
רבי יוסי בן. ואית דמרין. ערר אין צריך בית דין.רבי יוסה ?שם רבי יוחנן חנינה שאל לתלמידוי ךר?י יוחנן ערי מהו שצריך בית דין ר?י חייה ?שם אפילו ןג_רר עמו ??ני פועלין. ערר צריך בית דיו שמואל אמר.ר?י יוחנן גידול ?ן מיניימין ןזןה ליה. וצריך לעורר על כל־שלש שנים.ערר הוא אמר לון חייה.עו?ךא ימיי דייניה חלקיה ?ר טו?י ן_רב הונא וחייה בר רב כן אמר אבא· מכיון שערר עמו שלש שנים מראשונות עוד אין צריך.בר רב . ערר שלש שנים חראשונות. היה אוכל שלו שש שנים. ותני כן.לעורר עליו • T
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5
HALAKHAH
מחמת טענה. אינה חזקה. אתה מכרתה לי אתה נתתה לי מתנה.אמר לו t
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שמואל. שכל־חזקה שאין עפ>ה טענה אינה חזקה.הראשונה ןזרי זו חזקה . אם כזו אין אנו מניחין לגדולי ארץ ישראל כלום.אמר Rebbi Yose ben Hanina asked Rebbi Johanan: Must a protest be filed before a court? Rebbi Yose in the name of Rebbi Johanan: a protest does not have to be filed before a court54. But some say, Rebbi Yose ben Hanina asked Rebbi Johanan's student: Must a protest be filed before a court? Rebbi Hiyya in the name of Rebbi Johanan: a protest must be filed before a court55. Samuel said, even if he protested against him in front of workers, it is a protest54, but he has to protest in each one of the three years. Giddul ben Minyamin had a case; his judges were Hilqiah bar Tobi, Rav Huna, and Hiyya bar Rav. Hiyya bar Rav told them, so said my father: Once he protested the first three years, he is not required to protest further56. It was stated thus5"7: "If he 58 ate it as his own for six years, he59 protested against him the first three years; then60 he58 said, you sold it to me, you gave it to me as a gift, there is no claim of undisturbed possession. Because of an initial claim 603 it would have been a claim of undisturbed possession since61 any claim of undisturbed possession not accompanied by a claim of legal ownership is not a claim of undisturbed possession62." Samuel said, if it is so, nothing would be left for the great people of the Land of Israel63. 54
A protest against unlawful
55
It needs three judges and a
occupation of land is a matter of
written confirmation by the clerk of
testimony, rather than court action. It
court.
needs only two witnesses and does not
In the Babli, 39a, R. Hiyya bar Abba
have to be in writing; this is the
is quoted as holding that a protest is a
position of the Babli (39b/40a).
matter of witnessing, needing two
5
NEZIIN BAVA BATRA CHAPTER THREE
witnesses but no court, and R. Abbahu
60
that it is a matter of court record,
implying that the occupant was silent
needing three judges, both in the name
during the first protest.
of R. Johanan.
60a
56
start would be an argument accepted
The Babli, 39b, disagrees and in
In the Tosephta: "at the end",
An assertion of ownership at the
addition holds that the protest has to
by the court.
be renewed at the end of each three-
61
Mishnah 3:4.
year period.
62
In the Tosephta: Any claim not
57
Tosephta 2:4.
asserted from the start is invalid.
58
The occupant.
63
59
The former owner.
Cf. Bava Mesi'a 5:1, Note 9.
כיצד אמר לו מה. כל־סזקה שאין עמה טענה אינה חזקה:( משנה דfoi. 13c) אתה. שלא אמר לי אךם דבר מעולם אינה סזקה.אתה עושה ?תיזל שלי והבא משום ירושה אינו צריד.מכרתה לי אתה נתתה לי מתנה הרי זו חזקה ·י
· T
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.טענה Mishnah 4:
Any claim of undisturbed possession not accompanied by a
claim of legal ownership is not a claim of undisturbed possession. How is this? He 5 9 said to him, what are you doing on my property?
Nobody
ever said anything to me 5 8 is not a claim of undisturbed possession. You sold it to me, you gave it to me as a gift, is a claim of undisturbed possession.
A person entering because of inheritance does not need a
claim 64 . 64
The heir does not have to
establish his ownership by investigating
how the bequeather acquired title,
5
HALAKHAH 4
תפ>ן. וצריך סזקה. כל־סזקה שאין עמה טענה כולי:הלכה ד
(14a line 40)
ךאובן אוכל. ?הדא. שךה זו כולי. מוךה רבי יהושע ?אומר לחצירו.תנינן מפקין לה.שדה בחזקת שהיא שלו והביא שמעון עדים שמת אביו מתוכה . אלא הלך ךאובן והביא עדים שלא מת אביו מתוכה.מךאובן ויהביו לשמעון . רב אמר. אנא אפיקתיה מןאובן אנא מסזךנה ליה.אמר רב נסמן בר יעקב מיכן והילך המוציא מסבירו עליו הךאייה.?שנתונה על פי בית דין נתונה Halakhah 4: "Any claim of undisturbed possession not accompanied by a claim of legal ownership," etc. 65
But it needs proof of undisturbed
66
possession . There , we have stated: "Rebbi Joshua agrees that if somebody says to anothet, 'this field', etc."
67
As the following. Reuben
ate from a field claiming that it was his. Simeon brought witnesses that his father died in possession. One removes [the field] from Reuben and hands it over to Simeon.
Reuben went and brought witnesses that
[Simeon's] father did not die in possession. Rebbi Nahman ben Jacob said, I took it from Reuben, I am returning it to him. Rav68 said, when you gave it to him, you gave it on the basis of a court decree. From there on the burden of proof is on the claimant. 65
In order to be safe from actions
which permitted."
against his title, the owner has to hold
67
on to his deed until he has established
paragraph in Ketubot 2:2, Notes 37-43.
A shortened reformulation of a
a three years' claim of undisturbed
68
possession.
Nahman b. Jacob became Chief Judge,
Since Rav died before Rav
If a
one must read with the text of Ketubot:
person informs another that property
"The rabbis here" who disagree with
which he holds did belong to his
the Babylonian decision and hold that a
father, he must be believed without
revision of a prior court decision has to
proof that he holds legal title since "the
be treated as a new case and must
mouth which forbade is the mouth
follow standard court procedure.
66
Mishnah Ketubot
2:2.
5
NEZIIN BAVA BATRA CHAPTER THREE
הגע עצמך שאין. עידי מיתה מודיעין. אמר רבי בא.( מי מודיע14a
line 46)
מיכן והילד. לעולם השךה ?סזקת מגליה. אמר רבי יוסי.העדים יוךעין .המוציא מחבירו עליו הראייה T
T
S T
T *T
. . . . . .
-
69
Who informs ? Rebbi Abba said, the witnesses to the death inform. Think of it, if the witnesses did not know! Rebbi Yose said, the field always is in the possession of its owner. From there on the burden of proof is on the claimant70. 69
This also refers to the last
facie as owner and possessor.
The
statement of the Mishnah, that the heir
burden of proof in an attack on his
is not required to establish title.
title rests on the attacker.
70
An heir is always held prima
אין. סשותפיו !״סאריסיו ןסאפי?\רופין אין לסן סזקה:( משגה הfoi. 13d) לאיש סזקה בנכסי אשתו ולא לאשה ?נ?סי בעלה ולא לאב בנכסי סבן ולא אבל ?נותן מתנס וסאחים. במה ךברים אמורים במחזיק.לבן בנקנסי האב רי זו סזקה.שחלקו והמחזיק ?נכסי סגר נעל גדר ופרץ כל־שהוא ס Mishnah 5:
Partners71 and sharecroppers 72 have no claim of
undisturbed possession. A husband has no claim of undisturbed possession in his wife's property73, nor a wife in her husband's property74, nor a father in his son's property75, nor the son in his father's property76. When has this been said? For one who claims undisturbed possession. But if one is given a gift, or brothers distributed the estate, one takes possession of a convert's property77, when he locked, fenced in, or made any breach that is a legal form of taking in possession78.
59
HALAKHAH 71
If a property was bought by
taking care of the property and
partners and one partner used the
collecting all its yield cannot establish
property for himself during three
a claim of ownership.
years, this still does not establish a
75
claim of ownership.
from his maternal grandfather, the
72
father is obligated to take care of it
The sharecropper is supposed to
If the son inherited property
work the land. Even if he takes in the
without acquiring property rights.
entire crop and stores it in his barn it is
76
no proof of ownership since possibly
father's property.
he pays the landlord from the proceeds
77
of the sale of some of the crop.
or legal heirs.
73
78
Since it is his duty to take care
If he takes care of his aging
Who died without leaving a will
This חזקהhas a completely
of her property and he is entitled to its
different meaning from the one presup-
produce, his activities cannot establish
posed in the preceding Mishnaiot. It
a claim of ownership.
describes the act of taking possession
74
Since the husband is obligated
after acquiring ownership, as described
to feed his wife, it would be legal for
in Qiddusin, Halakhah 1:5. This can be
him to give her one of his fields to
any act only the proprietor would
work on and live off its yield; but her
perform, not a visitor.
לית כן. שותף· שמואל אמר. השותפין ןהאו־יסין כולי:( הלבה ה14a
line 49)
שותף שירד ונטע ?נוטע. לא כן אמר שמואל. שותף אין לו חזקה.שותף והן. ?אותו שעומד שם. שותף שירד ונטע כנושע ?ךשות. הן ךתימר.?ךשות . מהי מייתי מחותיה. ?שאינו עומד שם. שותף אין לו וזזקה.ךתימר . ראה עבדו אל האומן וכילו אל הכובס.סאומנין והגוזלין אין לסן סזקה אתה ?תתו לי במתנה אתה מ?ךתו. אמר לו. תן לי עבדי תן לי כליי.אמר לו הרי זו. אתה אמרת לי למוכרו אתה אמרת לתנו לי מתנה. אינה חזקה.לי ....
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·חזקה Halakhah 5: "Partners and sharecroppers," etc. "A partner." Samuel said, "partner" is not mentioned here79. Does the partner not have a claim
5
NEZIIN BAVA BATRA CHAPTER THREE
to undisturbed possession80? Did not Samuel say that the partner who went and planted, planted with permission81? When you say, the partner who went and planted, planted with permission, if he 82 was there. When you say, the partner has no claim of undisturbed possession, if he83 was not there. What does he include in his stead84? Artisans85 and robbers86 have no claim of undisturbed possession.
87
"If somebody saw his slave at
an artisan's, or his garments at the washer's, and told him, give me my slave, give me my garments, but he answered him, you gave him to me as a gift; you sold him to me; this is no claim of undisturbed possession88. You told me to sell him89; you instructed90 to give him to me as a gift, this is a claim of undisturbed possession91." 79
A different treatment of the
make an appearance and take part of
same statement is in the Babli, 42b.
the yield.
Samuel deletes mention of partners
83
from the Mishnah.
at that place, the presumption is that
80
This is the version of L. E: שותף
the partners also bought property at
יש לו חזקהThe partner has a claim to
the other place where the other
undisturbed possession.
partner takes all the yield, but no
81
If a partner took possession,
presumption is created of sole
worked the property and reaped all its
proprietorship at either place. Any
yield, one has to assume that there was
partner who claims dissolution of the
an agreement between the partners to
partnership has to bring proof.
split the property.
84
Therefore, if
If the other partner did not live
Since the Mishnah states "and
another partner disputes the existence
sharecroppers," it is clear that some
of such an agreement after three years
word must precede the statement.
of undisturned possession, he is a
85
claimant and the burden of proof is on
the Babli and the independent Mishnah
him.
mss.
82
The other partner, who can
86
This is part of the Mishnah in
The extortionist who claims that
5
HALAKHAH
the former owner handed over the
apprentice in order to increase his
property to avoid being murdered may
value; also vessels and garments to be
be truthful but the argument is not
sold may be given to be refurbished to
heard in court. Babli 47a.
increase their value.
87
Tosephta 2:6, Babli 45b.
89
88
The artisan, while in possession,
slave then should find a buyer; this was
The teacher who trained the
is the claimant who has to bring proof
customary.
since usually he is not the owner of
90
what he is working on.
to the fact.
As S.
A third person who can testify
Lieberman explains, if the owner
91
decided to sell a young slave it was
claimant who has to bring proof.
The former owner is the
customary to send him to be an
אבל באריס לשעה. באריס לעולם. רב הונא אמר. ( ( והאריסים1 4 a T T !
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אפילו באריס לש^ה אין לו. רבי יוחנן וריש לקיש ונריהון פןךין.יש לו סזקה . אריס אין לו חזקה. ונמו אמריו. נחת רוחיה מיניה ושבקיה. ונימר.חזקה רבי יוחנן וריש לקיש אמריו אף אריס ו?ן אריס אין.בן אריס יש לו חזקה אריס. זימר רבי יוחנן. ?חת רוחיה מאבוי ושבק ?ריה. ךנימר.לו חזקה .שהוריד אריס איו לו סזקה שןרך אריס להוריד אריס "Sharecroppers." Rav Huna said, a permanent sharecropper92, but a temporary sharecropper93 has a claim of undisturbed possession. Rebbi Johanan and Rebbi Simeon ben Laqish both teach that even a temporary sharecropper has no claim of undisturbed possession, for we may say that he94 is satisfied with him and let him95 have it. There, they say that a sharecropper has no claim of undisturbed possession but a sharecropper's son has a claim of undisturbed possession96; Rebbi Johanan and Rebbi Simeon ben Laqish say, neither a sharecropper nor a sharecropper's son have a claim of undisturbed possession, for we may say that he 94 was satisfied with his father and let the son have it. As Rebbi Johanan said, a
line 5
52
NEZIIN BAVA BATRA CHAPTER THREE
sharecropper w h o engaged another sharecropper has no claim of undisturbed possession since it is common for sharecroppers to engage sub-sharecroppers 97 . 92
He is no sharecropper in the
should not be delivered promptly, three
modern sense but rather a tenant
years on non-delivery
farmer in perpetuity, usually paying his
presumption of ownership; Babli 47a.
rent in kind. It was stated earlier (Note
94
The landlord.
51) that the proof of ownership of
95
The sharecropper's son.
agricultural land is the storing of its
96
In the interpretation of Maimon-
yield. In this paragraph, a "claim of
ides, To'en wenit'an 14:2, this refers
undisturbed possession" would be
only to the case that the son claims to
testimony that for three consecutive
have bought the property. But if he
years the farmer collected all the
claims that the father bought it and he
harvest and stored it in his own barn
inherited, the burden of proof is on
without separating the landlord's
him and he cannot claim undisturbed
portion before storage.
possession since the father could not
93
have claimed it.
Who has a contract renewable
periodically. Since in this case it is
97
unlikely that the landlord's share
the Babli, 46a.
create a
The same statement is found in
שךךץז הבעלים.( אבל אךם שמפקח על ניכסי אשתו יש לו חזקה14a
line 62)
אבל. בחיי אשתו. אין לאיש סזקה בנכסי אשתו.לפקח על ניכסי נשותיהן אבל לאחר. בחייו. ולא לאשה בנכסי בעלה.אחר מיתתה יש לו חזקה -
־
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אבל אחר מיתת האב יש. בחייו. ולא לבן בנכסי האב.מיתתו יש לה חזקה T T
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. בח?יו אבל אחר מיתת הבן יש לו חזקה. ולא לאב בנכסי הבן.לוסזקה In truth, should a man supervising his wife's properties have a claim of undisturbed possession, since usually husbands supervise their wife's properties?
"A husband has no claim of undisturbed possession in his
wife's property" during her lifetime. But after her death he has a claim of
HALAKHAH
5
undisturbed possession98. "Nor a wife in her husband's property" during his lifetime.
But after his death she has a claim of undisturbed
possession99. "Nor a son in the father's property" during his lifetime. But after the father's death he has a claim of undisturbed possession100. "Nor the father in his son's property" during his lifetime. But after the son's death he has a claim of undisturbed possession101. 98
Based
on
his
right
of
100
inheritance.
estate.
99
101
If she claims the property as her
ketubah.
As his part of the father's
If the son died without children
and the father is his heir.
. בפוחת מעשרה או מוסיף על עשךה שמואל אמר.( רב אמר14a
line 67)
!אפילי ?רץ מקום שאינו ךאוי לפרוץ וגדר מקום שאינו ראוי לגדור הרי ך ·חזקה Rav said, if he lowered it below ten [handbreadths] or increased above ten102. Samuel said, even if he made a breach at a place where a breach was irrelevant or a fence where a fence was irrelevant, it is legally taking possession. 102
This refers to the last sentence
of the Mishnah.
handbreadths high. Samuel holds that
A person taking
the kind of action is irrelevant as long
possession of land he bought in the
as it is of the kind only a proprietor
opinion of Rav must take some legally
would take.
important action. A fence is legally a
attributions are switched.
separation only if it is at least ten
In the Babli, 53a, the
574
NEZIOIN BAVA BATRA CHAPTER THREE
שנים ?)׳!גידיו אותו שאכלה שליש שנים ונמצאו זוממין:( משנה יfoi. 13d) ?('שלמין לו את הכל· שנים בראשונה ושנים בשנייה ושנים בשלישית ?)שלמין ביניסם שלשה אחים ואחד מצטרף עמסו קורי אילי שלש עדיות והן עדות Mishnah 6: Two testify for him that he ate its yield for three years; if they are found perjured they pay everything to him 102 *. Two for the first [year], two for the second, two for the third, pay together 1 0 3 .
Three
brothers and another joins them; these are three testimonies 1 0 4 which count as one testimony 105 . 102*
Since they intended to make the
valid testimony about three years of
owner lose his property, they have to
claim of undisturbed possession.
pay the current value of the property
105
as a fine, Deut. 19:19.
lose his property only by the total of
103
1
Each witness has to pay /g of
Since the owner of the land can
the testimonies, for the law of perjury
the fine.
the three testimonies are one and each
104
person pays 1 /g of the fine for his
Two relatives cannot testify
together.
If each brother testifies
testimony, which means that the single
about a different year and the outsider
outsider pays 3 / 6 = V2 and each brother
testifies with each of them, there is
pays V6.
מה אתה עושה ?תוך. אמר לו. שנים מעידין אותו כולי:( הלבה י14a line 70) והלך. והלך והביא עדים שיש לו בה שני חזקה. שיש לי בה שני חזקה.שלי . קורי זה נותן לו סשךת ואוכל פירות שלג שנים.זה והוזמו עךיו סמוכר לחבירו ונתעצל לוקס ולא סחזיק בה וירד המוכר והחזיק.והתני . בישלה החזקה את המכר ואת המתנה.בה . עד זומם איו נפסל ?בית דין.אמר רבי זירא· סדא אמרה Halakhah 6:
"Two testify for him," etc. One said to another "what are
you doing in my field?" "For I have the years of undisturbed possession of
5
HALAKHAH
it." He went and brought witnesses that he had the years of undisturbed possession of it.
The first one went and proved the witnesses of the
second perjured.
He has to give him the field and the yield of three
years 105 . 106
As we have stated: If somebody sells a field to another but the
buyer was lazy and did not enter into possession when the seller went and legally took possession, the taking possession invalidates the sale or the gift. 107
Rebbi Ze'ira said, this implies that the perjurer is not disqualified by
the court. The witnesses convicted of
ma 7:4, Note 46. The fact of perjury,
perjury have to pay the value of the
rather than conviction by the court,
field; the person who hired them has to
disqualifies the perjurer; his testimony
return the field and pay the value of
is nonexistent even if the fact is not
105
the yield which he took unlawfully
realized by the court at the time.
since he admitted taking it.
Therefore, if the testimony about the
This refers to the last sentence
first year was perjured, the true
of Mishnah 5 und proves that actually
testimony about years 2 and 3 becomes
taking possession is necessary in
void; there is no testimony about three
addition to acquiring ownership.
years of undisturbed possession, and
107
nobody has to pay.
106
This is explained in Bava qam-
אילו ךבךים שיש לסם סזקה ואילו ךבךים שאיו לסם:^ משנה ז01. 13«1) היה מעמיד בהמה בחצר תנור ובידים וריסים ימגדל תמגיליו ונותן.סזקה אבל עשה לבחמתו מחיצה גבוהה י טפסים וכן לתנור.זבלו בסצר אינה סזקה לת ועשי״ מקום לז?לו3 המיס תמגולין לתוך כ׳.וכן לכיריים וכן לרסים עמוק ג או גבוה ג סדי זו סזקה
5
NEZIIN BAVA BATRA CHAPTER THREE
Mishnah 7: The following count for a claim of undisturbed possession and the following do not count for a claim of undisturbed possession108. If one put his animals into a courtyard, an oven, a cooking stove, or a grindstone, or raises chickens, or puts his manure in a courtyard, it does not count for a claim of undisturbed possession109. But if he made for his animals an enclosure ten [handbreadths] high, or did it for an oven, a cooking stove, or a grindstone, brought chickens into the house, or made a place for his manure three [handbreadths] low or three high: this counts for a claim of undisturbed possession110. 108
For non-agricultural properties
assumed to check whether the person
where there is no direct equivalent of
doing this really be entitled to it.
storing the harvest in one's silo.
110
109
does not have property rights to do
Since each of the co-owners of
the courtyard does this, nobody can be
Since people will complain if he
what he is doing.
. אשר רבי לעזר. אילו ךברים שיש לסם חזקה כולי:הלבה ז
(14a line 75)
מלנניתא לא. אמר רבי יוסה.מזגי סשותפין לסיות מתרין זה לזה בתךנוגלין אמר. אלא שניסן אסיריו להעמיד ריחים ותנור ולגדל תךנוגליןP אמרה . אמר רבי יוסי.ר שאינה שלי סדי זו סזקה$ גידל תרנגלין בח.רבי לעזר אם איו לי רשות לגדל. אם יש לו ךשות לגדל סדי זה גידל. מה נפשך.ויאות ·הרי זו חזקה Halakhah 7: "The following count for a claim of undisturbed possession," etc. Rebbi Eleazar said, co-owners usually permit chickens to one another111. Rebbi Yose said, a Mishnah112 says otherwise: "Both of them are forbidden to put up there a grindstone or an oven, or to raise chickens there."
5
HALAKHAH
Rebbi Eleazar said, if somebody raised chickens in a courtyard which is not his, it is taking in possession113. Rebbi Yose said, this is correct. As you take it, if he has permission to raise chickens there, he raises them. If he does not have permission to raise, it would be legally taking in possession. 111
One does not have to ask for the
common courtyard.
other's permission to raise chickens in
113
the common courtyard.
do not hinder the raising of chickens
If the owners of the courtyard
Co-
from the start, later they become
owners who mutually made vows not to
claimants and bear the burden of proof
have usufruct from one another are
to remove the chickens.
112
Nedarim
5:1 (Note 4):
forbidden to raise chickens in the
הבחילה יש לה. המךזב איו לו סזקה ויש למקומו וחזקה:( משנה חfoi. 13d) חלון המצרית אין לה. סולם המצרי אין לו חזקה ולצירי יש לו חזקה.חזקה אי זו הוא סליו המטרית כל־שאיו ראשו של.חזקה ולצורית יש לה חזקה רבי יהוךה אומר אם יש לה מלבן אף על פי שאין.אדם יכול ליכנס ?תוכה חזקה ליכנס •יt-S הרי זו ·· לתוכה T ·· T יכולTאדם ראשו של דד. Mishnah 8: The drain pipe does not represent a right of possession; its location represents a right of possession114. The leader represents a right of possession115. An Egyptian ladder116 does not represent a right of possession; a Tyrian one117 represents a right of possession. An Egyptian window does not represent a right of possession; a Tyrian one represents a right of possession118. What is an Egyptian window? Any where a man's head cannot enter. Rebbi Jehudah says, if it has a wooden frame it represents a right of possession even if a man's head cannot enter.
5
NEZIIN BAVA BATRA CHAPTER THREE
114
חזקהhere has a third meaning,
115
If the leader was built on the
viz., a right possessed by one property
outside of a house which is in the
owner which restricts the property
airspace of the adjacent courtyard, it
rights of another.
may not be removed by this courtyard's
In all cases
mentioned in the Mishnah, it is
owners.
presumed that the house was built in
116
conformity with the rules and without
access to the upper floor apartment
protest by its neighbors.
directly from the courtyard.
The " מזחילהleader, drain pipe" is the
117
A small movable ladder giving
A wide wooden ladder perma-
fixed tube which brings the rainwater
nently attached to the house.
from the roof to the ground; מרזבis a
118
small movable pipe which takes the
may build a wall in front of an
water coming out of the leader away
Egyptian window and make it useless.
from the house into the courtyard. (In
But he may not build within 4 cubits of
modern Hebrew, מזחלתis a sled, מךזבis
a Tyrian window (Mishnah 2:4). A
the leader, drain pipe.) If the leader
Tyrian window is defined in Tosephta
ends on another owner's property, this
2:14 as being wide enough for a man's
owner may move the direction of the
head and having a wooden frame.
The owner of the adjacent lot
marzeb but may not remove it.
להאריך. ריש לקיש אמר. הבןךזב אין לו סזקה:הלפת ח
(14b line 5)
המזחילה יש לה. והתנינן. לכל־אותה הרוח. רבי יוחנן אמר.ולהךחיב בו כל־אותו הרוח ודמותה המו־זב אין לו חזקה. אית לך מימר.ךשות ד אמות • מקום המרזב ?חצר יש לו חזקה· מקום קילוחו1? לכל־אותה הרות ותני .?חצר אין לו חזקה Halakhah 8:
"The drain pipe does not represent a right of possession."
Rebbi Simeon ben Laqish said, to lengthen and to widen it 1 1 9 .
Rebbi
Johanan said, in all of that direction 120 , as we have stated: the leader has a domain of four cubits 1 2 1 .
You have to say, in all this direction 1 2 2 .
Similarly, the drain tube does not represent a right of possession in all of
59
HALAKHAH
this direction. It was stated thus 123 : "The location of the drain tube does represent a right of possession, the location of its spout does not represent a right of possession." 119
The owner of the house does
drain pipe, he cannot move its spout
not have the right to lengthen or widen
away from before the wall to which it
his drain pipe on another's property. In
belongs.
the Babli, 58b, R. Hanina holds that the
121
owner of the other property has the
drain a roof, the owner of the house
right to shorten the drain pipe but not
has the right to put up a ladder in front
to remove it.
of the pipe to clean and repair it.
120
While the owner of the other
122
Anywhere in front of this roof.
property has the right to move the
123
Tosephta 2:13.
If a drain pipe legally is built to
אמר רבי לא בשם. עד שלשה עווקין בכסא.( ךב י רבי ינאי אמרי14b line
10)
. רבי חזקיה בשם ךב י רבי ינאי. לעניין טומאה איךנאפןרת.דבי רבי ינאי לעי?יין שבת. רבי יוסי ?שם דבי רבי ינאי.>ע?י?ן חזקות אימאמרת .רת.איךנאמ 124
In the House of Rebbi Yannai they said, up to three steps it is like a
chair 125 . Rebbi La said in the name of the House of Rebbi Yannai, this was said referring to impurity 126 . Rebbi Hizqiah said in the name of the House of Rebbi Yannai, this was said referring to rights of possession 1 2 7 . Rebbi Yose in the name of the House of Rebbi Yannai, this was said referring to the Sabbath 128 . 124
A similar text, with different
126
A chair which is made to sit on
attributions, is in Sabbat 3, 6c 1. 56.
can become impure by a person whose
125
A ladder having no more than
impurity is g e n e r a t e d by bodily
three steps goes after the rules of
excretions (such as gonorrhea or
chairs.
menstrual flow) who sits on it even if
580
NEZIOIN BAVA BATRA CHAPTER THREE
he never touches it (e. g., if it is
higher than 10 handbreadths are two
completely covered by material not
separate domains for the rules of the
subject to impurity.)
A ladder can
Sabbath. If the wall is higher, it is
become impure only by touch or by the
possible to make the two courtyards
impurity of a corpse in a "tent".
into one domain by putting up ladders,
127
A short ladder, even if built
even Egyptian ones, if only the
wide like a Tyrian, never can represent
remaining height is less than 10
rights of possession.
handbreadths. But the ladder has to
128
have at least 4 steps.
In Erubin 7:1 it is stated that
two courtyards separated by a wall
אבל בגנות אפילו. לא אמרו אלא בחצר.אמר רבי הושעיה T
· · T V
T
·.·
J
IT
Y
רבי חנינה אמרה קומי !־בי.י חנינה3]ו־בי יצחק אמרה קומי ך
שנוע
(14b line 14
.למעלה מד אמות מעכבו
[. ליא אמרו אלא בחצר אבל בגנות אפילו למעלה מאךבע אמות מעכבו.פינחס בר חמא
. אנא אמרית שמועתא ולא אמרית משמי. אמר.רבי הושעיה והוה ביש ליה •
IY
T
:
T
T
· T
-ג
T
-s
־
R
··
·
T ־: -
T״S
־
·
·
.לא אמרו אלא בחצר אבל ?גגות אפילו למעלה מאךבע אמות מעכבו Rebbi Eleazar said, they said this 1 2 9 only for a courtyard. roofs 1 3 0 even higher than four cubits he may prevent him.
131
But for
[Rebbi Isaac
said this before Rebbi Hanina, Rebbi Hanina said this before Rebbi Phineas bar Hama: They said this only for a courtyard, but for roofs 1 3 0 even higher than four cubits he may prevent him.] Rebbi Hoshaia heard this and was offended. He said, I formulated this teaching but you did not say it in my name: They said this only for a courtyard, but for roofs even higher than four cubits he may prevent him. It is not too clear to what this
window looking out on somebody else's
refers. The least unlikely suggestion is
129
courtyard without asking permission on
due to Pene Moshe, where it is referred
condition that the opening be higher
to the remark in Yebamot 12:3 (Notes
than 4 cubits above the ground.
93,94) that one may open an Egyption
general, the rules of privacy do not
In
· -:
5
HALAKHAH allow the owner of a house to open
claiming "damage by looking".
windows that give him the possibility
The damage feared may be from the
to see his neighbors' activities which
evil eye; cf. Latin invideo "to look in; to
before he could not see. R. Hoshaia
cast an evil eye", from which invidia,
states that the rule from Yebamot holds
ae "envy, grudge" (E. G.).
for narrow windows opening on a
130
courtyard which cannot be used to
gardens", parallel to the reading in the
observe the courtyard if they are high
last sentence (which, however, is due to
enough. But if the new window is built
the second hand in L.). Since the error
in the wall of an upper storey level
is found both in L and in E, it must be
with the roof of a house bordering on
copied from an old source.
the courtyard, the argument does not
131
apply and the owner of that house can
it or a similar text are required by the
prohibit the opening of the window by
last sentence in the paragraph.
Reading בגגותfor ms. " בגנותin
Text from the second hand in E;
פחות כ>ק\פח אין. זיז עד טפח יש לו חזקה ויכול למחות:( משגה טfoi. 13d) .לו חזקה ואינו ?כול לפןחות Mishnah 9: A protrusion
132
down to one handbreadth establishes a
right of possession but he can object; less than a handbreadth does not establish a right of possession but he cannot object. 132
An extension of the
roof
objection it cannot be challenged later.
protruding outside the wall of the
If it extends less, the neighbor cannot
house. If it is built over a neighbor's
object but does not have to take it for
courtyard and extends from the roof at
granted; he may build a new wall
least by one handbreadth, the neighbor
incorporating the molding.
may forbid it but if it was built without
52
NEZIIN BAVA BATRA CHAPTER THREE
. רבי לא ?שם רבי ינאי. זיז עד שפח יש לו חזקה כולי:( הלכה ט14b line
16)
. נתן ר׳ הושעיה. למשוך כמה. אפילו כמה3זיז היוצא ]עד[ טפח מוציאו אף .בחולק את ביתו Halakhah 9: "A protrusion down to one handbreadth establishes a right of possession," etc. Rebbi La in the name of Rebbi Yannai: If the molding is [up to] one handbreadth wide he may extend it all the way, to draw it all the way133. Nathan134, Rebbi Hoshaia: About one who divides his house135. 133
The inserted word is from E. It
135
It seems that this sentence
seems to mean that if a house was built
belongs to the next Halakhah, where it
with a protruding mold along part of
is explained that a person may
the
neighbor's
transform a one-family house into a
acquiescence, the protrusion can be
multi-family one as long as he
extended along the entire length of the
constructs an interior staircase and
wall without requiring a new permit.
does not increase the number of doors
134
wall
with
the
Correct in E: R. Nathan in the
name of R. Hoshaiah.
leading from the house into the courtyard.
לקח בית ?חצר. לא יפתח אךם סלונותיו לסצר השותפין:( משגה יfoi. 13d) בנה עלייה על גבי ביתו לא י?תחנה.אחרת לא י?תסנה לחצר השותפין לחצר השותפין אלא אם רצה במה את הרוךר לפנים מביתו ובתה עלייה על .גבי ביתו ופותחה לתוך ביתו Mishnah 10: A person may not open windows into the common courtyard136. If he bought a house in another courtyard he may not open it into the common courtyard137. If he built a second floor on top of his house he may not open it into the common courtyard but he may build a
5
HALAKHAH 1
room inside his house or a second floor on top of his house on condition that the access to it be from within his house 135 .
. לא יפתח אךם לסצר השותפין פתח בנגד פתח חלון כמד חלון:משגה יא היה קטן לא יעשנו גדול אחד לא ?עשני שנים אבל פותח הוא לךשות הרבים .פתח כנגד פתח וסלון ?נגד חלון קטן עושה אותו גדול אחד עושה אותי שנים Mishnah 11: In a common courtyard a person may not open a door opposite a door, a window opposite a window. If it was small, he may not enlarge it. If it was one, he may not make it double 138 . But he may open into the public domain a door opposite a door and a window opposite a window. If it was small, he may enlarge it. If it was one, he may make it double 139 . Once the house is built, nobody
the common courtyard into that house
may make any changes to his house
since the door would acquire rights to
which infringes on the privacy rights
the four adjacent cubits to the detri-
of the co-owners without the explicit
ment of the other owners and increase
agreement of all co-owners.
In
traffic in the courtyard. If he wants to
particular one may not add windows
build such a door, he must buy the
which would enable him to see
building rights from his co-owners.
136
activities of his neighbors which he
138
could not see without them.
see more of his neighbors' activities.
137
If he bought a house whose
139
All these activities allow him to Since building a door or a
back wall borders on the condominium
window open towards the public
courtyard where his other house stands,
domain implies a waiver of privacy
he may not open a door directly from
rights.
פתח כמד. הכא את שר. לא יפתח אךם סלונותיו כולי:( הלבה י14b line
19)
. ?מבוי. מותר.הן ךתימר. פתח כנגד פתח אסור. והכא את מר.?תח מותר ?שם ש?ני חצר יכולין למחות זה. והתני. ?סצר השותפין. אסור.והן ךתימר על ידי זה ?חצר כן ?ני פזבוי ?כיליו למחות זה על ידי זה ?מבוי· אמר ף?י
5
NEZIIN BAVA BATRA CHAPTER THREE
שנייא היא. אמר דבי יוחנן. כאן ?שנתן ךשות כאן בשלא נתן ןשות.לא . ןחןבות לא ניףננו להיבנות. אמר דבי נסא.בגנות שניתנו לספירה Halakhah 10:
"A person may not open windows," etc.
140
Here you
say, a door opposite a door is permitted, and there you say, a door opposite a door is forbidden 1 4 1 . alley
142
Where you say it is permitted, in an
. And where you say it is forbidden, in a condominium courtyard.
But did we not state 143 : "Just as the inhabitants of a courtyard may object to one another, so the inhabitants of an alley may object to one another"? Rebbi La said, here when permission was given, there when permission was not given 1 4 4 .
Rebbi Johanan said, there is a difference because
gardens are usually dug into 1 4 5 .
Rebbi Nasa said, are ruins not to be
rebuilt 146 ? 140
The following explanation is
142
The alley is part of the public
based on Rashba, Responsa vol. 5, #106.
domain.
141
The Mishnah forbids making
143
Tosephta 2:15.
doors opposite doors in a courtyard but
144
In principle, R. La accepts the
allows them on a public street. It does
explanation given earlier but he holds
not say anything about an alley, a
that for opening a door directly into
narrow dead-end street frequented only
the alley one needs the agreement of
by the inhabitants of the courtyards
the other inhabitants of the alley. This
opening into the alley and their
agreement, once given, is irrevocable.
visitors, and usually bordered by
But in a courtyard any co-owner may
windowless walls. The status of the
retract his assent at any time since
alley is not defined in the Mishnah. If
according to the Mishnah the door
opposite doors only be forbidden in a
should not have been built in the first
courtyard, they would be allowed in an
place.
alley; if they only be allowed in a
145
thoroughfare they would be forbidden
refer to the question raised in the text
in an alley.
but to a later statement in the same
This is the text of L. It does not
HALAKHAH 1 Tosephta, that if a brook passes
585
restriction.
through somebody's vegetable garden,
E reads here: גגות שניתנו3 ש?ייא היא
he may divert its water at will for his
" להפךיחthere is a difference because
irrigation needs.
This seems to
roofs are usually made to protrude."
contradict the entire tenor of the
That would refer to Halakhah 9 (Note
present Chapter which denies the
133) but probably is a corruption.
individual the right to infringe upon
146
pre-existing rights of others.
R.
forces a door built earlier to be walled
Johanan holds that if the brook was
up. If an earlier house collapsed, its
treated as private property, in that the
right to have a door into the courtyard
farmer's lot was taxed as one vegetable
has not disappeared; no door can be
garden rather than two properties
built opposite the future door of a
separated by a river, the owner must be
rebuilt house.
Sometimes the door built later
permitted to use his property without
הפותח חלון ?כולנל חצירו. תני תמן.( אפור רבי יעקב בר אחא14b
line 25)
הגע עצפזך. פוחת בשמאל נועל ?ימין,[ )ד אמות( ]רבי אומר.?מעמד חבירו . היה מושיט לו צרורות. סוינא בעית לעי. יכיל מימר ליה.שהיה עומד שם . מגחך הוינא באו גברא.יכיל מימר ליה T ! ״
Rebbi Jacob bar Aha said that there
147
T
ז
!• י
ז •· י
!
·*
·
:
, one states: If somebody opens
a window in the wall of somebody else's courtyard in the presence of the other (four cubits) 148 , [Rebbi says] 149 he takes down 149 * with his left hand and closes with his right 150 . Think of it, was he not standing there? He may tell him, I wanted to enjoy myself. If he handed him stones 1 5 1 ? He may tell him, I was making fun of this 152 man. 147
In Babylonia.
"he opens" instead of " פוחתhe takes
148
Reading of L, a corruption.
down".
149
Reading of E, accepted as
150
correct. 149*
Perhaps one should read פותח
He has to wall it up again faster
than he opened it. The wall's owner
5
NEZIIN BAVA BATRA CHAPTER THREE
retains an unconditional right to
152
demand the walling up of the window.
ms.) as ( בההואS. Lieberman, Tarbiz 5,
151
1934, pp. 100-101.)
Helping with building material.
Reading W3 (vocalization of the
ולא.( היו חמשה פתחים זה לפנים מזה שיעור כולן כמלוא מקדח14b line 29) חלון שהיא פתוחא לאיסטיב לא נעשית אלא.גא למאן למריו בנאי/מסיל . מכמן שאין לה חזקה אינה מביאה את הטומאה.להכניס את האוךה If there were five openings one inside another, the measure of all of them is a drill hole.
This supports what the builders say, viz., that a
window open above a stone bench 153 is made only to let light in. Since it cannot represent a right of possession, it cannot bring impurity 154 . 153
Which is inconvenient to reach.
equal to the size of a Neronian
154
This is rather elliptic; it refers
tetradrachma or a circular disk of
to the rules of impurity of the dead,
about 25mm diameter.
the most important rule of which is
made for use to bring vessels to or
that any person or vessels under one
from the building must be at least one
"tent" with a corpse becomes impure.
handbreadth square; for people it must
If the corpse is in a stoa of which a
let a person crawl through. Since five
wall belongs to a house, any window in
successive windows of minimal size do
that wall brings the impurity into the
not let light in, they are not made for
entire house.
Mishnah Ahilut 13:1
light and do not transmit impurity.
states that if the window was made for
Then it is stated that a window which
light only, the minimal size which
does not transmit impurity is an
makes it a conduit of impurity is the
Egyptian window which
size of the drill-hole of a builder's drill,
represent a right of possession (J.
which in Kelim 17:12 is said to be
Benvenisti in Sede Yehoshua.)
A window
cannot
5
HALAKHAH 1
. אין עושין חלל תחת ךשות הרבים בורות שיחיו ומןגתת:( משנה יבfoi. 13d) איו מוציאין זיזין.רבי אליעזר מתיר ?די שונהא עגלה מהללת ושעונה אבנים לקח חצר.ו?צוצטראות לרשות הרבים אלא אם רצה כונס לתוך שלו ומוציא .ובה זיזין וכצו^טראות וזרי זו בסזקתה Mishnah 12: One makes no hollow under the public domain, cisterns, ditches, and caves. Rebbi Eliezer permits if a cart filled with stones can pass over it 155 . One does not build protrusions and balconies 156 above the public domain but if he wishes he builds inside his own property and adds them 157 . If somebody bought a courtyard and there are protrusions and balconies, that remains a right of possession 158 . 155
Even for private use. A person
protrusion without a railing, Kira as
who owns two parcels separated by a
one with a railing.
road may connect them by a tunnel on
157
condition that he build a bridge strong
over his property line, he may build on
enough to carry all expected traffic
his property anything he wishes.
If the balconies do not extend
(Bikkurim 1:1, Note 20).
158
156
originally the property extended into
Greek sE,axjTQa, Latin exostra
"gallery, lobby, balcony".
The buyer may assume that
The
what is now public domain and the
Babylonian spelling is גזוזטרא.
balconies were built legally; he does
Mishnah Ahilut 14:1 defines a זיזas
not have to investigate their legality.
רבי יוחנן. נפלו ומבקש לבנותן. אין עושין חלל כולי:( הלבה יב14b line 33) לא וויתר מקנניתא מסימגה לדין ומתניתא. ריש לקיש אמר. וויתר.אמר ךך הרבים עוברת. מי שהיונה ך. מקנניונא מסייעה לרבי יוחנן.מסימגה לדין מונניתא. מה שנתן נתן ושלו לא הגיעו.?תוך שדהו ונטלה ונתן להן מן הצד לקח חצר ובה זיזין ו?צו^טראות תפלו בתה אותן.מסילתה לריש לקיש
·בסזקתו
5
NEZIIN BAVA BATRA CHAPTER THREE
Halakhah 12: "One makes no hollow," etc. If they collapsed and he wants to rebuild159. Rebbi Johanan said, he gave up his rights160. Rebbi Simeon ben Laqish said, he did not give up his rights. A Mishnah supports one, a bar aha supports the other. A Mishnah supports Rebbi Johanan161: "If a public road went through somebody's field and he took it and gave them on the side162. What he gave, he gave, but his own did not come to him." A baraita supports Rebbi Simeon ben Laqish163: "If somebody bought a courtyard and there are protrusions and balconies, if they collapsed he rebuilds them based on his right of possession." 159
This refers to the second part of
Babli 60b agrees with the charac-
the Mishnah. A person built a balcony
terization of the opinions of R. Johanan
above the public domain, i. e., he built
and R. Simeon ben Laqish.
inside his property and gave over the
161
Mishnah 6:7.
ground under the balcony to public use.
162
He ploughed the road under and
160
made a new road on the side of his
Since the strip which he sur-
rendered is now in public use, if the
field. The public has not lost its right
balcony collapses the wall now borders
of way through his field.
the public domain; the Mishnah
163
prohibits him from rebuilding.
The
Tosephta 2:17.
המוכר את הבית פרק רביעי
המוכר את הבית לא מכר את היציע ואף על פי שהיא:( משנה אfoi. 14b) פתוחה לתוכו ולא את הסךר שלפנים ממנו ולא את הגג בזמן שיש לו מעקה רבי יהודה אומר אם יש לו צורת פתח אף על פי שאינו.גבוה עשךה שפסים גבוה עשרה טפחים אינו מכור. R
Mishnah 1:
··
·
T
:
1
T T י:
־
T
2
One who sells a house did not sell the shed even if it
opened into it, nor the room which is in its interior3, nor the roof if it has a railing ten handbreadths high 4 . Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high. 1
"House" here means "apartment,
building (IK. 6:5,6,10). According to
ground floor apartment", cf. Bava
Maimonides it is a paved space
mesia' 10:1, Note 1, Nedarim 7:4, Note
surrounding the building.
47. This and the next three Chapters
3
spell out the standard conditions of a
court.
contract. Any intended deviation from
4
these has to be written into the sales
(Deut. 22:8). It may be accessed from
contract.
outside the house by a ladder.
2
A storage room in the central Then it is accessible to be used
A building ancillary to the main
רבי נחום בשם רבי סילה בר. המוכר את הבית כולי:הלכה א
(14c line 20)
ובלבד במקורה.בא· והוא שיהא בה ארבע על ארבע על רום עשרה .ר בא. כל־הדין פירושא הפרש לכון רבי סייה ב. אמר לון רבי זיזרא.ובמגופף
5
NEZIIN BAVA BATRA CHAPTER
R
Halakhah 1: "One who sells a house," etc. Rebbi Nahum in the name of Rebbi Hiyya bar Abba: Only if it5 is four by four [cubits] and ten [handbreadths] high, and only if it is roofed and waterproofed6. Rebbi Ze'ira told them, did Rebbi Hiyya bar Abba explain all this to you7? 5
A shed not covering at least 16
refer to cubits, masculine to hand-
square cubits is not considered an
breadths.
independent building; it would be
6
So it can be used year-round.
included in a contract to sell the
7
In the Babli, 61a, Mar Zutra
adjacent apartment.
only stipulates the first of R. Hiyya bar
In measurements, feminine numbers
Abba's four conditions.
סוף ךבר.ולא את הגג בזמן שיש לו מעקה גבוה עשרה טפחים
(14c line 23)
. היו אחורי בתים מקיפין אותו היו שם עמודים ןכלונסיות על גביהן.מעקה רבי יהודה אומר אם יש לו צורת ?תח אף על פי שאינו.נישמעינה מהדא גבוה עשירה ק\פחים אינו מכור אמייו והוא שיש שם מעקה גבוה עשרה .שפחים "Nor the roof if it has a railing ten handbreadths high." Is a railing the last word? If it was surrounded by back walls of houses, if there were pillars and wooden superstructures8 on top of them9? Let us hear from the following: "Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high." They said, only if it has a railing ten handbreadths high10. 8
Possibly Latin columnas, acc. pi.
buildings.
of columna, "projecting object, column,
10
pillar, post" (Krauss).
rejects R. Jehudah's rule it follows that
9
for them a usable roof is sold with the
If the railing is unnecessary
because it is a l r e a d y
provided
automatically by the surrounding
Since the anonymous majority
house below if and only if it is accessible from the house by a door.
59
HALAKHAH
ולא את הבור ולא את הדות אף על פי שכתב לו עומקה:( משנה גfoi. 14b) ןרומה וצריך ליקח לו ךךך דברי רבי עקיבה וסכמים אומרים אינו צריך ליקח ומוךה רבי עקיבה בזמן שאמר לו חוץ מאילו שאינו צריך ליקח לו.לו ךךך דוד• מכרן לאחר רבי עקיבה אומר אינו צריך ליקח לו ךךך וחכמים אומרים .צריך ליקח לו ךךך Mishnah 2:
Neither the cistern nor the cellar 11 even though he wrote
over to him "its bottom and height," and he has to buy himself access 1 2 , the words of Rebbi Aqiba, but the Sages say that he does not have to buy himself access 13 . Rebbi Aqiba agrees that if he said "except these" 14 , he does not have to buy himself access. If he sold them 15 to another person, Rebbi Aqiba said, he does not have to buy access 16 , but the Sages say, he has to buy access 17 . 11
This is a continuation
of
contract.
Mishnah 1. A sale contract for a house
15
which does not mention either the
to a third party while
cistern or the cellar, a masonry cavity
ownership of his house and courtyard.
used for storing wine or grain, does not
This part of the Mishnah is quoted in
include these items.
Ketubot 13:7, Notes 112-115.
12
16
If the seller wants to use cistern
A person sold cistern or cellar retaining
In this situation, he adopts the
or cellar, he has to buy access from the
reasoning of the Sages in the preceding
buyer,
case.
the
new
owner
of
the
surrounding area.
17
13
They hold that nobody wants to
an inflationary environment) a person
make a contract which will hurt
may buy real estate purely as an
himself.
investment without intention of using it
14
If cistern and/or cellar are
personally. Therefore, nothing is sold
mentioned as excluded in the sales
which is not spelled out in the contract.
They hold that (particularly in
592
ΝΕΖΙΟΙΝ ΒΑ VA BATRA CHAPTER FOUR
.דבר כתב עומקא ןרוכןא
לאי. ול א את הבור כולי:הלכה ב
(14c line 28)
הלכה.רב הונא בשם רב. רבה בר.שאם רצה להשפיל ישפיל להונביה יגביה . רבי זעיךא רב יךכ>יה ?שם רב.רבנן דרבי חייה. ?רבי עקיבה דיךן ךהוא .הלכה כר?י עקיבה ךר?י חילה ךהוא רבנן ךבבלאי Halakhah 2:
"Neither the cistern," etc. Then why did he write "its
bottom and height"? That if he wants to dig down, he may dig down and if he wants to increase its height, he may increase its height 18 . Rav Abba bar Rav Huna in the name of Rav: Practice follows Rebbi Aqiba in our version which is following the rabbis in Rebbi Hiyya's version.
Rebbi
Ze'ira, Rav Jeremiah in the name of Rav: Practice follows Rebbi Aqiba in Rebbi Hiyya's version which is following the rabbis in the Babylonians' version 19 . 18
Tosephta 3:1, Babli 63b. It is
Huna and Rav Jeremiah are in the
necessary to convey the rights to the
Babli, 64b/65a, which notes that there
ground and the airspace separately.
are opposite traditions about the
Compare Greek contracts
possible requirement of providing
which
mention κάτω, α ν ω "downwards,
separate contracts for access.
upwards" cf. A. Gulak, Das Urkunden-
problem of access is not mentioned in
wesen
the Tosephta, so it is not clear which
im Talmud
im Lichte
der
griechisch-aegyptischen Papyri und des griechischen
und römischen
Rechts,
The
version our Mishnah represents. E formulates:
"R. Ze'ura in the
Jerusalem 1935 (Hebrew edition 1994
name of Rav: Rebbi Aqiba and Rebbi
by Ranon Katzoff).
Hiyya parallel the Babylonian rabbis."
19
The same statements by Rav
. אמר ר?י לא· ?שתם סלוקין. אךמון ור?י עקיבה.( תמו אמריו14c 1mc 32) אם דבר בריא שיש לו ךךך כל־עבזא מודו שאין צריך ליקח לו.מה נן קילמין . אם דבר בריא שאין לו ךךך כל־עפ>א מודו שהוא צריך ליקח לו דרך.ךךך
59
HALAKHAH
וחכמים. אינו צריך ליקח דרך. רבי עקיבה אומר.אלא נן קיע>ין בסתם . צריך ליקח לו ךרך.אימרין 20
There, they said: Admon and Rebbi Aqiba.
Rebbi La said, they
disagree when nothing was specified. Where do we hold? If it is obvious that access was included, everybody agrees that he does not have to pay for access. If it is obvious that access was not included, everybody agrees that he has to pay for access.
But we must hold that nothing was
specified. Then Rebbi Aqiba said, he does not have to buy access, but the rabbis say, he does have to buy access. 20
This is a shortened version of a
field's owner was on a prolonged
paragraph in Ketubot 13:7, Notes 1 l l -
absence overseas; Admon holds that the
lie. The Mishnah there refers to the
owner may choose for himself a short
case when the access path to a field
path through the other's domain while
disappeared
the Sages hold that he has to buy
in the
surrounding
property of a single owner while this
access or fly through the air.
. המוכר את הבית מכר את הדלת אבל לא את המפתח:( משנה גfoi. 14b) מכר את האיצטרוביל אבל.כזכר את המכתשת הקבועה אבל ליא המיטלטלת בזמו שאמר לו הוא וכל־מה. פוכר התנור מכר הכירים.לא את הקלת .שבתוכו הרי כולו מכורין Mishnah 3: He who sold a house sold the door21 but not the key. He sold a built-in mortar but not a movable one. He sold the pine cone but not the enclosure22. He sold the oven and the cooking stove 23 . But if he said to him, "it and all it contains," all is sold.
5
NEZIIN BAVA BATRA CHAPTER
21
R
The door, while movable, is
Maimonides tradition. In the Babli and
permanently connected to the building.
the Mishnah mss. of the Babylonian
But the key is removable.
tradition: "Neither the oven nor the
Anything
built-in is sold, anything movable is not
cooking stove."
As explained in
sold.
Halakhah 2:1, a (movable) oven or These two terms, referring to
stove may be used inside a house only
the grain mill, are explained in Chapter
if it sits on a masonry basis. Therefore
2, Notes 17,18.
it is clear that the bases for oven or
23
stove are sold; oven and
22
This is the reading of the
stove
Yerushalmi, Maimonides's autograph,
themselves are not sold. Both versions
and
lead to the same result.
the
Mishnah
mss.
in
the
מכר את. כיני מןנניתא. המוכר את הבית כולי:הלבה ג
(14c line 37)
.המכתשת החקוקה אבל לא את הקבועה Halakhah 3: "He who sold a house," etc. So is the Mishnah: He sold the hewn mortar but not the affixed one24. 24
The same text is in the Babli,
removed. Any mortar brought from
65b. There, the commentary ascribed
the outside, even if it was permanently
to R. Gershom gives the correct inter-
affixed to the house, can be removed
pretation. A mortar hewn into rock is
and t h e r e f o r e is not part of the
clearly part of the house and cannot be
building which was sold.
המוכר את החצר מכר בתים בורות שיחין ואגרות אבל:( משגה דfoi. 14b) . בזמן שאמר לו היא וכלימה שבתוכה הרי כולן ?)כורין.ל א את המטלטלין רבי.בין כך וביו ?ד ל א מכר לא את המךחץ ולא את בית הבד שבתוכה .לעזר אומר המוכר את החצר לא מלר אלא אוירה של חצר Mishnah 4: He who sells a courtyard25 sold houses, cisterns, ditches, and caves but nothing movable.
But if he said to him, "it and all it
59
HALAKHAH 4
contains," all is sold. In neither case did he sell the bath house or the olive press standing in it26. Rebbi Eliezer says, he who sells a courtyard only sold its airspace27. 25
If a person be able to sell a
courtyard will not think of these unless
courtyard, clearly he is the sole
they are mentioned in the contract.
proprietor. In common speech, if one
27
refers to "a courtyard" one understands
the sky, nothing built-up, since only the
the compound, all the houses accessible
open area is called "courtyard" in exact
from the courtyard.
speech. M. Gil [(1977) 46 ]תרביץreads
26
the sentence as:
Since very few courtyards
"He who sells a
compound only sells its door."
contain either a bathhouse or an olive press, the person acquiring
This means, the area exposed to
the
על דעתו!־. רבי י*חק שאל. המוכר את סחצר כולי:הלבה ד
(14c line 38)
כןכר לו חצר סתם כזכר בתים בורות שיחין ומגרות אבל לא.ך_רבנן על ד־עתייז ךרבי. רבי יצחק שאל. או מכר לו אפילו המטלטלין.המטלטלין היא. בזמן שאמר לו. מכר לו חצר סתם לא מכר אלא אויר החצר.לעזר -
T
V
'
-
!
·
" T V
·· ! ־
T V
-
T
T
!
··
T
-
T
V*V
·
או. כזכר בתים בורות שיחין ומערות אבל לא המיטלטלין.וכלימה שבתוכה היו שם. אמר רבי יוחנן זנה אייתיתיה מדבית לוי.אפילו סמטלטלין . ?תוחות לחוץ אינן מכורות.)וזצירות( ]חנויות[ ?תוחות ל?נים מכורות .לפנים ולחוץ אילו ואילו מכורות Halakhah 4: "He who sells a courtyard," etc. Rebbi Isaac asked: According to the rabbis, he who sells a courtyard without specifications sold houses, cisterns, ditches, and caves but nothing movable. Or maybe he also sold movables28? Rebbi Isaac asked: According to Rebbi Eliezer, he who sells a courtyard without specifications only sold the airspace. But if he said, "it and all it contains," he sold houses, cisterns, ditches, and caves but nothing movable. Or maybe he also sold movables?
5
NEZIIN BAVA BATRA CHAPTER
R
Rebbi Johanan said, the following I brought from the House of Levi 2 9 : "If there were (courtyards) 30 [stores] 31 open to the inside 32 , they are sold; to the outside, they are not sold; to the inside and the outside, they are all sold." 28
He asks how the Mishnah should
asked about the formulation of R.
be understood. Is it to be understood
Eliezer's statement.
the way it was translated, or does it
29
Tosephta 3:1, Babli 67a.
mean that if he indicated that he was
30
Reading of L.
selling the courtyard together with the
31
Reading of E, the Constantin-
buildings bordering on it, then by
ople edition, the Tosephta, and the
implication he excluded movables, but
Babli; required by the context.
if he mentioned only the courtyard,
32
everything, including movables, was
the courtyard.
Accessible to buyers only from
included? The same question may be
המוכר את בית הבד מכר את הים ואת הממל ואת:( משגה הfoi. 14b) בזמן.הבתולות אבל לא כזכר את הכירים ולא את הגלגל ולא את הקורה רבי לעזר אומר המוכר את.שאמר לו הוא וכל־מה שבתוכו מרי כולן ?)כורין .בית הבד מכר את הקוךה Mishnah 5:
He who sells an olive-press building sold the lower stone
of the olive mill 33 , the upper stone 34 , and the scaffolding for the beam of the press, but he sold neither the planks, 35 nor the wheel, nor the beam. But if he said to him, "it and all it contains," all is sold. Rebbi Eliezer said, he who sells an olive-press building sold the beam 36 . 33
It is called "sea" similar to the
Temple (IK. 7:44), shaped like a bowl
"sea" constructed by Solomon in his
to collect the oil which will drip from
59
HALAKHAH the olives.
olives and are pressed down by the
34
beam moved by the wheel.
The technical terms in the
Mishnah are translated following Mai-
36
monides's Mishnah Commentary.
olive press as stated in the Halakhah
,
35
Maimonides reads ! Tan, the
Since without a beam there is no
(and the Babli, 67b).
Babli •p־p3sin. The planks cover the
14)
כל־עצמו אם אין לו קורה אינו. המוכר את הבד כולי: ה ל ב ה הc
line 46)
. ךתני ?שם רבי לעזר. רבי לעזר. ומאן תניתה. ותימר אכן.קרוי בית הבד המוכר את בית הבד מכר את היקבין ואת האסירין ואת המ?ריכות ןאת הריסים התחתונה אבל לא את העליונה ולא את השקין ולא את המרצופין בין כך ובין כך לא מכר. הוא וכלימה שבתוכו. בזמן שאמר לו.שבתוכו היצועין והשבוין ןהסרותיו שבתוכו. Halakhah 5:
״He who sells an olive-press," etc. In fact, if it does not
have a beam, it is not called an olive press36. You would say, who stated this? Rebbi Eliezer, since it was stated in the name of Rebbi Eliezer:
37
"He
38
who sells an olive-press building sold the vats, the basket weaves , and the breakstones 39 , and the lower millstone but not the upper one 4 0 , nor the sacks nor the bags 41 it contains. But if he said to him, 'it and all it contains,.. .'42 In neither case did he sell the paved space surrounding the building2, or the [ditches]43, or the [cellars]43." 37 Tosephta 3:2, Babli 67b; anonymous in both sources. 38 Explanation of Rashbam. These are mats strung around the olive press to hold the olives together during the crushing process. 39 According to the Babli, 67b, מפרכתis synonymous with .ממל 40
Built-in mills are sold, movable
ones not. 41 Greek jiaQOircitog, o, "bag, pouch", Latin marsupium, marsuppium, -ii. 42
One has to add: all is sold.
43 One has to read שיחיןfor שבדין and החדותיןfor החרודין, cf. Mishnah 1 (S. Lieberman).
5
NEZIIN BAVA BATRA CHAPTER
R
המוכר את המרחץ ל א מכר את ה?סרין ואת הס?סלים:( משנה וfoi. 14b) בין. בזמן שאמר לו הוא וכלימה שבתוכה הרי כולו מכירין.ואת הבולניות .כך וביו ?ד ל א מכר לא את המגורות של מים ולא את אוצרות של עצים Mishnah 6: He who sells a bathhouse sold neither the planks44 nor the stools45, nor the bath utensils46.
But if he said to him, "it and all it
contains," all is sold. In neither case did he sell the storage ponds of water or the stores of wood47. 44
According to Rashbam, the
sauna.
planks to walk on in the wet heated
46
sauna.
implements for bathing".
According to Maimonides,
planks to deposit one's clothes. 45
47
Latin balnearia, -orum, "utensils, To heat the thermal bath.
Latin subsellium, to sit on in the
תני· המוכר את ה^רחץ מכר. המוכר את המרחץ כול:( הלבה י14c une 53) אבל לא המחילין.בתים הפנימין והחיצונים ובסלקי ןקמין ובית האיחרין רבי שמעון בן אלעזר אומי· מקום הבלו מכור ומקום האירייר.ולא היורה היא. אף על פי שאמר לו. בזמן שאמר לי היא וכלימה שבתוכה.אינו מכור בין כך רביו ?ו ל א מכר לא את המגורות של מים.וכלימה שבתוכה ולא בית הכנסה.שמשתמש בהן בין בימות החמה בין בימות הגשמים . הרי כולן מכורין. היא ימשמשיה אני מוכר לך. אמר לו.שלעצים Halakhah 6: "He who sells a bathhouse," etc. It was stated48: "He who sells a bathhouse sold the inner and the outer rooms49, the basilica50, the heating chamber, and the storekeeper's51 chamber, but not the chests nor the boiler52. 53
attendant
Rebbi Simeon ben Eleazar said, the place of the bath
is sold; the place of the storekeeper is not sold. But if he said
to him, 'it and all it contains'? Even if he said to him, 'it and all it contains'54. In neither case did he sell the water ponds which he uses both
59
HALAKHAH
in summer and in winter or the room in which wood is stored. But if he said to him, 'it and all its appurtenances,' all these are sold." 48
Tosephta 3:3; cf. Babli 67b.
52
49
In the inner rooms, people are
״ א ו מ ר מכר א ת ה י ו ך ה. Rebbi Simeon
E adds:
רבי שקעון בן א ל ע ז ר
naked; in the outer rooms they are
ben Eleazar said, he sold the boiler."
dressed.
53
50
who collects the fee and hands out the
A large room supported by
pillars. 51
Latin balneator
"bathkeeper",
bath towels. Latin horrearius "superintendent
54
of the storehouse, magazine" (E. G.). In the Tosephta:
In this case, the
required
formula is different. In the Tosephta,
האולייריןolearii
the wording is: But if he said to him,
"the oil sellers", cf. Berakhot 2:1, Note
'it and all it contains', all is sold. Even
94. In the Babli " בית הוילאותroom of
if he said to him, 'it and all it contains'
curtains". All commentators read the
he did not sell the water ponds . . .
Tosephta into the Yerushalmi.
המוכר את העיר כוכר בתים בורות שיחין ומערות:( משגה זfoi. 14b) ובזמן.מךסצאות ושובבות בית הבךין ובית המלחין אבל לא את המטלטלין שאמר לו היא וכל־מה שבתוכה אפילו היו בה בהמה ועבדים הרי כולן יT
··
·
T *6־ ן
T
״
T
T
·
-:
T
V
-
T
:
־
ד
ד
. המוכר את העיר מכר את הסנטר. רבן שמעון בן גמליאל אומר.מכורין Mishnah 7:
He who sells a village sold houses, cisterns, ditches and
caverns, bath houses and dovecots, the oil press and irrigated lots but not movables. But if he said to him, it and all that is in it, even if there were animals and slaves there, all of them are sold. Gamliel says, he who sells a village sold the steward.
Rabban Simeon ben
NEZIIN BAVA BATRA CHAPTER
R
רבן. המוכר את העיר. תני. המוכר את העיר כולי:הלבה ז
(14c line 60)
. המוכר העיר כזכר את הס?טר אבל לא האיקומנס.שמעון בן גמליאל אומר היא ןכל־מה. אף על פי שאמר לו.בזמן שאמר לו היא וכלימה שבתוכה בין כך ובין כך לא מכר לא את השוךה ומתניה ןהשךשים.שבתוכה בנותיה.המוקצין ממנה והביברין של חיה ושל אופות ושלךגים שורה ?זייה אינן. ואית תניי תני. אית תניי תני· מכירין. חולק בים ובנהר.כופוץיה . ימאן דמר. את שסן בונחימה.רב חשדא· מאן דמי· מכירין. מכיריו־ אמר . את שאינן בתחומה.אינן מכירין Halakhah 7: "He who sells a village," etc. It was stated55: "He who sells a village. Rabban Simeon ben Gamliel says, he who sells a village sold the steward but did not sell the administrator56. But if he said to him, 'it and all it contains'? Even if he said to him, 'it and all it contains'54. In neither case did he sell sirah and its dependencies, and hard rocks hewn from it57, and preserves
58
of wild animals, birds, and fish." Sirah means
outlying houses59, dependencies are hamlets. Its part in ocean or river60, there are Tannaim who state, it is sold, and there are Tannaim who state, it is not sold. Rav Hisda said, he who says, it is sold, as long as it is within its domain61; he who says, it is not sold, if it is not within its domain. 55
Tosephta 3:5; Babli 68b.
56
ובאר שבע ובזיות;הas και Βηρσαβεε και
A slave trained in bookkeeping
<χί κώμαι αυτών και αί επαύλεις
is too valuable to be sold as part of a
αυτών "and Beer Sheba and its walls
package; cf. Bava mesia' 9:1, Note 11.
and its isolated houses." If ובזיותיהis
(In E: )האונקומוס.
taken as an Aramaism, no emendation
57
Some commentators read with
of the consonantal text is needed.
Babli and Tosephta:r^K>ri
60
" מ מ נ הforests separated from it."
t h e river
58
Latin vivarium.
61
59
The LXX translate Jos. 15:28:
whether doors open to beach or river or do not.
והחרשים
°cean
·
In the formulation of the Babli,
beac
601
HALAKHOT 8-11
) (foi. 14bמשנה ח :המוכר את השךה מכר את האבנים שהן לצרכה ואת הקנים שב?ךם שהם לצרכו ואת הףנבואה שהיא מחוברת לקרקע ואת כ>חיצת הקנים שהיא ?חותה מבית רובע ואת השומירה שאינה עשויה בטיט ואת .סחרוב שאינו מוךכב ואת בתולת השיקמה Mishnah 8: He who sells a field sold the stones which are needed for 62
it , and the posts in a vineyard which are needed for it 63 , and grain standing on the ground, and a reed fence taking up less than a bet rova', and a watchman's hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree64.
משנה ט :אבל ל א מכר לא את האבנים שאינן לצךכה ואת הקנים שבכרם שאינן לצו־כו ואת הונבואה שהיא ונלושה מן הקרקע .בזמן שאמר לו הוא ןכל־מה שבתוכה הרי כולן מכורין .בין כך ובין כך לא מכר לא את מחיצת הקנים שהיא בית רובע ואת השומירה שהיא עשויה בטיט ואת סחרוב המוךכב ואת סדן השיקמה. Mishnah 9: But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain "harvested from the ground. But if he said to him, "it and all it contains, all is sold. In no case did he sell either a reed fence taking up more than a bet rova'65, or a watchman's hut made with mortar66, or a grafted carob tree, or an anvil sycamore tree64.
) (foi. 14cמשגה י :לא את הבור ולא את הגת ולא את השובך בין חריבין בין שלימין .וצריך ליקח לו ןרך ד?.רי רבי עקיבה וחכמים אומרים אינו צריך ליקח לו דרך .ומולה רבי עקיבה בזמן שאמר לו חוץ מאילו אינו צריך ליקח לו דרך מכרן לאחר רבי עקיבה אומר אינו צריך ליקח לו ךךך וחכמים .אומרים צריך ליקח לו דרך
2
NEZIIN BAVA BATRA CHAPTER
R
Mishnah 10: Neither the cistern, nor the wine press, nor a dovecote 67 whether deserted or intact; and he has to buy himself access12, the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access13. Rebbi Aqiba agrees that if he said "except these"14, he does not not have to buy himself access. If he sold them15 to another person, Rebbi Aqiba said, he does not have to buy access16, but the Sages say, he does have to buy access17.
. במה ךברים אמורים ?מוכר אבל ?נותן מתנה נותן את בולן:משנה יא המחזיק בניכסי הגר החזיק בשז־ה.האחים שחלקו זכו בשךה זכה בכולן רבי שמעון אומר. המקדיש את השךה הקדיש את כולן.החזיק ?כולן .המקדיש את השךה ליא הקדיש אלא מחרוב המורכב ואת סזץ השיקמה Mishnah 11: When has this been said? For the seller. But one who gives a gift, gives everything68. Brothers who divided [an inheritance]: if one acquired a field he acquired everything 69 .
Somebody taking
possession of a proselyte's property: if he took possession of a field, he took possession of everything70. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree64•71. 62
For fencing.
held for the production of logs (an
63
To support the vines.
"anvil sycamore") have large systems of
64
The last two are young trees
roots spreading wide; they become part
whose roots have not yet spread;
of the field.
therefore they are not included if their
65
place was not sold. But an older carob
themselves become a cash crop.
tree grafted for better yield and a
66
sycamore already cut once and now
by itself.
114+ square cubits; the reeds Which is valuable as dwelling
603
HALAKHOT 8-11 67
All of these are not intrinsically
relatives who could have inherited
connected with a field.
from him, the person who takes pos-
68
session of his estate has no competitors
A gift is supposed to be given in
a magnanimous spirit.
with whom to share.
69
71
Family relations are helped by
clean divisions of property. 70
But nothing not included in the
definition of "a field".
Since the proselyte died without
. אבל ל א מכר כולי: הלאכה ט. המוכר את השןה כולי:( הלבה ח14c line 68) לבית דבי. המקדיש את השלה כולי: הלכה יא. לא את הבור כולי:הלבה י היו שם חליות. רבי חייה רובה שאל. במחלקין לבפנים.אמריך היו שם שבליות של שייש. רבי י^חק בר ט?ליי שאל.מחולקות לברות היו שם מלבני! מחולקות.מחולקות לכתליו רבי יידו ?רבי ישמעאל שאל .לחלונות Halakhah 8: "He neither," etc.
who sells a field," etc.
Halakhah 10:
Halakhah 9:
"Neither the cistern," etc.
"But he sold
Halakhah 11:
"If
somebody dedicated a field to the Temple," etc. In the House of Rebbi Yannai they said, poles for vines 72 . The Elder Rebbi Hiyya asked, if there were split rings to select? 73 Rebbi Isaac bar Tebelai asked, if there were marble plates 74 for walls 7 5 ?
Rebbi Yudan ben Rebbi Ismael asked: If
there were split rods to frame windows 76 ? 72
This explains what is meant by
marble plates or windows framed with
"posts in a vineyard" in Mishnah 8; the
wood frames, the covering and the
same explanation is given in the Babli,
frames would be sold with the house.
69a, where Rashbam explains that
But what is the status of material
these poles in French are called palis.
prepared for installation which was not
73
This sentence is unintelligible.
yet installed at the time of the sale? R.
The thrust of the other two questions is
Hiyya seems to ask a similar question
very clear. If walls were covered with
relative to agricultural property. חוליה
NEZIIN BAVA BATRA CHAPTER means "ring", from the root חול," חללto
R
" מחולקות לברותchopped herbs ( J i ) for
describe a circle", but it is not clear
healing", whether these have the status
that חליהis the same as חוליה.
The
of cut grain. Moi'se Schwab translates:
translation in the text follows R. Eliahu
"S'il y a des morceaux de joncs divisees
Fulda, not to leave the sentence
pour separer les vignes, sont-ils tous
untranslated. He reads חליות מחולקותas
consideres comme necessaires"; it is
"half circles" formed by pliable twigs,
difficult to read this into the text.
such as willow branches, with both
74
Greek τάβλα, Latin tabula.
ends planted on the ground to support
75
In the Babli, 69a, a similar
branches of fruit trees heavy with fruit.
question is asked about stones prepared
He also derives the hapax ברותfrom
to be used to make a fence around an
" בררto select". [Starting with the Con-
agricultural property but not yet
stantinople edition (1622), all printed
displayed; it is determined that their
editions read " לברותto cut off", which
status in a sale depends on a difference
replaces an unknown word by one
of opinion between R. Mei'r and the
well-known but devoid of sense in the
anonymous majority.
context.] But one could as well read
76
ברותas Arabic si^ "hunter's hut" and
asked by R. Ze'ira about finished wood
refer the question to the watchman's
frames for windows (slits in the wall
hut and ask about the status of such a
without glass) which are not structural
hut built with split rings formed of any
but purely ornamental; the question is
material. One also could read חליות
not answered.
In the Babli, 69a, the question is
יש שם ערוגה שהיא ששה על שישה.שם רבי יוחנן3 ( רבי חייה14c
line 74)
הקו?ה סדן שקמה. אמר רבי יוחנן.ויש לה שם בפני עצפזה אינה מכוךה ?תיו שלסבירו מסולקת רבי ישמעאל ברבי יוסי ורבניו רבי ישמעאל בירבי . רבי חייה בר ווא שאל. לא קנה. ורבניו אמריו. קנה קרקע.יוסי אומר . על דעתיה דרבי ישמעאל בירבי יוסי.מכר לי כל־האילו ושייר לו סדן שקמה . רבי י^חק בר טבליי שאל. לא קנה לזרקע. על דעתין דרבנין.קנה קרקע רבי יודן.מכר לו כל־האילו וזית שבמקום ?לוני כל זיתים שיש שם מכיריו . הקונה ג כיתי קנים קנה ארז גדיל שבארץ ישראל.בירבי ישמעאל שאל
605
HALAKHOT 8-11
Rebbi Hiyya in the name of Rebbi Johanan: A vegetable bed which is six by six [handbreadths]76 and has its own name77 is not sold78. Rebbi Johanan said: There is disagreement between Rebbi Ismael ben Rebbi Yose and the rabbis about one who bought an anvil sycamore 64 on another's property. Rebbi Ismael ben Rebbi Yose says, he acquired the land. The rabbis say, he did not acquire79. Rebbi Hiyya bar Abba asked: If somebody sold all trees but reserved for himself an anvil sycamore. In the opinion of Rebbi Ismael ben Rebbi Yose, he acquired the land80. In the opinion of the rabbis, he did not acquire the land81. Rebbi Isaac bar Tebelai asked: If somebody sold all trees and an olive tree at place X, are all olive trees at that place sold82? Rebbi Yudan ben Rebbi Ismael asked: If somebody bought three groups of reeds, did he buy the greatest cedar in the Land of Israel83? 76
The
minimum
size
of
a
the tree is the owner of the land, he
vegetable bed to be considered a unit
may plant a new tree on its spot if the
of its own (Mishnah Sabbat 9:2, Kilaim
original tree dies; if he is not the
3:1).
owner of the land, he cannot plant a
77
For example, the name of the
replacement. In view of Mishnah 5:5,
spice which usually is grown there such
there really should be no problem
as "the bed of fenugreek".
about a single tree.
78
Unless
it
is
specifically
80
He did not acquire it but never
mentioned in a sales contract of
gave up his ownership.
agricultural property.
81
He gave up ownership.
79
82
If an unspecified tree was sold
As mentioned in Note 64, the
anvil sycamore spreads its root widely.
and the seller had more than one tree
If the roots of the tree were restricted
at place X, the buyer might lay claim
to the earth on which it stands, it could
to any one of them. The treatment of
not live.
the case is in dispute between R. Melr
In practical terms, if the owner of
and R. Yose, cf. Qiddusin 3:10.
NEZIIN BAVA BATRA CHAPTER If
he bought reeds that cover
?more than a bet rova', did he acquire
R
only the reeds or everything that grows among them
אבל לא בנותן מתנה נותן את. במוכר.( במה ךברים אמורים14d une 7) שפן.רב. רבי בא בר טבליי ?שם. מה בין מוכר ומה בין נותן מתנה.כולם . רבי שמואל בר נחמן בשם רבי יונתן.ךץז הנותן מתנה לחיות נותן בעין יפה.ך שכן. הקדש מאן דמר. ימה ביניהון.רך הלקוחותי לחיות מדקדקין. ד1?ש ומאן. אף המקדיש בעין יפה מקדיש.דרך הנותן מתנה לחיות נותן בעין יפה נישמעינה. מה אמר במקדיש.דמי· ש?ו דוד הלקוחותי לחיות מדקדקין כן אמר. ואית ךבעי מימר. האחיו שחלקי ?ש לחו דרך זה על גבי ןה.מהךא . המחזיק בנילסי הגר קנה. האחיו שחלקו זכו בשךה זכו בכולן.רבי לעזר רבי שמעון. המקדיש את השדה הקדיש את כולן.החזיק ?כולן
החזיק
מ?ני. המקדיש את השךה לא הקדיש החרוב המורכב ושיקמה הישנה.אומר אם לא שייר לו דרך אף הו איו.שיונקיו משל הקדש מ?ני ששייר לו ךךך .יונקין משל חקדש "When has this been said? For the seller. But one who gives a gift gives everything." What is the difference between a seller and the giver of a gift? Rebbi Abba bar Tebelai in the name of Rav: Because the giver of a gift usually is magnanimous84. Rebbi Samuel ben Rav Nahman in the name of Rebbi Johanan: Because buyers care about minutiae85. What is the difference between these opinions? A dedication to the Temple. He who says, because the giver of a gift usually is magnanimous, also the person vowing to the Temple usually is magnanimous. But he who says, because buyers care about minutiae, what does he say about a dedication to the Temple? Let us hear from the following86: "Brothers who divided [an inheritance], if one acquired a field he acquired everything. Somebody taking possession of the property of a convert aquired it; if he took
607
HALAKHOT 8-11 possession of a field, he took possession of everything.
If somebody
dedicated a field to the Temple, he dedicated everything. Rebbi Simeon says that he who dedicated a field to the Temple, only dedicated a grafted carob tree and an old sycamore tree." Because they nurse from Temple property 87 . Because he reserved access to himself? If he had not reserved access for himself, would they not feed from Temple property 88 ? 84
In the Babli, 71a, this is the
narrowly, like a sale. The exeption are
conclusion reached after discussion.
trees with widespread roots which must
85
Since the buyer gives the
be included, even against the giver's
money, he can be specific and insist to
wish, because of the severity of the sin
spell out in the contract what he wants,
of larceny from Temple property
but the recipient of a gift has to accept
which would be committed if the donor
what he is given. Therefore, a sales
profited from growth of the tree by the
contract has to be interpreted exactly
nutrients which its roots absorb from
but in the case of a gift it is up to the
Temple property.
court to guess the donor's intention.
88
86
is accessible only through another
E here has an additional text:
ה א ח י ן ש ח ל ק ו זכו על
.ניש?»עינה מהז־א
. רבי לעזר שאיל.בשדה זכו ?כולן
The brother whose inheritance
brother's property has the right of passage
automatically,
without
.ךק הישבה או על הראשונה הושבה3כל־ה
specifically insisting on it at the time
"Let us hear from the following:
of the distribution, just as the anvil
'Brothers who divided [an inheritance],
sycamore is part of Temple property
if they acquired a field they acquired
even if the donor to the Temple does
everything.'
not specify it.
Rebbi Eleazar asked:
Since the majority
Does this refer to the entire Chapter or
disagree with R. Simeon, they must
only to the first mention?"
hold that the donor to the Temple also
87
is magnanimous.
Babli 72b. He holds that a gift
to the Temple has to be interpreted
המוכר את הספינה פרק חמישי
) (foi. 14dמשגה א :המוכר את הספינה מכר את התוךן ואת הנס ואת ההוגין ואת כל־המ?היגין אותה אבל לא מכר לא את העבדים ןלא את המךצופין ולא את האנתיקי .בזמן שאמר לו היא וכל־שבתוכה הרי כולן ?)כורין. Mishnah 1: He who sells a ship sold the mast, and the sail, and the anchors, and all steering gear, but he neither sold the slaves, nor the storage bags1, nor the load2. If he said, "it and all that is in it," all is sold. מ ש י ה ג:
מכר את העןריו ל א מכר את הפרדות מכר את הפךדות לא
מכר את הקרי! מכר את הצ?)ד ל א מכר את ה?ק ר · מכר את הבקר לא מ?ר את הצמד .רבי יהוךה אומר הדמים מודיעין .כיצד אמר לו מכור לי את צב>ךך במאתים זוז הדבר ידוע שאין ה^מד במאתים זוז .וחכמים אומרים אין הדמים ןאייה. Mishnah 2: He who sold a truck3 did not sell the mules; he who sold the mules did not sell the truck. He who sold the yoke did not sell the cattle4; he who sold the cattle did not sell the yoke. Rebbi Jehudah says, the price is an indicator. How is that? If he said to him, sell me your yoke and harness for 200 denars5, it is obvious that yoke and harness are not worth 200 denars. But the Sages say, the price is no indicator.
משנה ג :המוכר את החמור ל א מכר את כליו .נחום המדי אומי מכר את כליו .רבי להודה אומר פעמים מכוריו ופעמים אינן מכורין .כיצד .היה סמור לפניו וכליו עליו ואמר לו מכור לי סמוךך זו הרי כליו מכורין סמוךןז ההוא אין כיליו מכודין.
HALAKHAH1
Mishnah 3: He who sells a donkey did not sell its gear6. Nahum the Mede says, he sold the gear. Rebbi Jehudah says, sometimes it is sold, sometimes it is not sold. How is this? If a donkey was standing there with his gear on it and he said, sell me this donkey, his gear is sold; your donkey, for this one the gear is not sold.
פוכר את הפרה לא מכר את. המוכר את הסמור מכר את הסיח:משנה י מכר כוורת מכר. פוכר בור פוכר מינויו.לה3 פוכר אשפות מכר זי.ינה1 ?ריס בריכה הראשונה2 פוכר שובך פוכר יונים הלוקס פירות שובך.דבורים זיתם לקיץ מניח.כוורת נוטל ג ונחילים ומסרס חלות ךבש ימניס שתי סלות .שתי גרופיות 7
Mishnah 4: He who sells a donkey sold the foal ; he who sold a cow did not sell its young8. He who sold a dungheap sold the manure; he who sold a cistern sold its water. He who sold a beehive sold the bees; he who sold the dovecote sold the pigeons.
He who bought the yield of a
dovecote leaves the first brood to fledge, of a beehive takes three swarms and then intermittently9, honeycombs leaves two honeycombs10, olive trees to cut down leaves two handbreadths11. 1
Cf. C h a p t e r
4, N o t e
41.
animal.
Containers in which the load is stored.
7
2
Greek evO^icr!.
on its mother it cannot be separated
3
Greek Kappog, Kappov, Latin
from her.
As long as the foal is dependent
carrus, carrum "two-wheeled cart".
8
4
For ploughing.
it represents an independent value.
5
In his time a sum
whose
9
Since a calf can be slaughtered, In order to preserve the popu-
possession disqualified one from
lation he takes only the second and all
receiving public assistance; Mishnah
the odd-numbered swarms.
Peah 8:8.
10
6
winter.
The gear needed to fasten the
For the bees to survive the
610
NEZIOIN BAVA BATRA CHAPTER
11
E
Interpretation of Maimonides.
standing. But on a trunk extending two
One might translate "two twigs" but it
handbreadths above the ground a new
is difficult to see how the tree could be
olive tree can be grafted.
cut down and two twigs be l e f t
15)
המוכר את הספינה מכר. תני. המוכר את הספינה כולי: ה ל כ ה אa
את האסכלה ובור המים שבתוכו אבל לא מכר היצועין ןהעובין והאיסקופה מכר דוגית. סומכוסאומר.והבוצית. ־
Halakhah 1:
T
T
-
:
"He who sells a ship." etc. It was stated 12 : He who sells a
ship sold the ladder 13 and the water tank in it but did not sell the sleeping gear, nor the mats, nor the barge 14 nor the rowboat 1 5 . Symmachos says, he sold the fishing boat. 12
Tosephta 4:1, Babli 73a.
shore where there was no secure
13
Latin scalae, -arum, /.; to enter
harbor. According to Rava in the Babli
the ship.
(/. c.), rowboat and fishing boat are one
14
and the same, except that בוציתis
Greek σκάφος "ship; hull of a
ship". 15
Babylonian and דוגיתPalestinian usage.. A small boat used to reach the
. רבי לוי בן ביריי ?שם דבי יהושע בן לוי.תנאים שהךננה יהושע
(15a line 9)
מללןשין עשבים מכל־מקום חיץ משדה תילתן שאסורין משום.אךבעה כיני. וכן תלתן שהעלת מיני עשבים אין מחייבין אותו לנכש.תמו תנינן בתנאי יהושע את מ ר · מלקןשין עשבים.מתניתא אין מחייבין אותו לעקור הלא אמךה שאינו רוצה.מכל־מקום חיץ משדה תילתן שאסיריו משום גזל מה התנה יהושע. ברם הכא שזי־עו לזרע. אמי· המו ?שזרעו לעמיר.?סן לעוברי עביךה ר?י שמואל בר נחמן בשם ר?י יונתן שהוא רוצה בסן כאילו כל־הספיחין אסורין. למר רבי ינאי. ומר ?שלה כרם.עקורין ומונחין לפניו . בשלה בור.חוץ מן העולים ?שדה בור ו?שדה ניר בשלה כרם ו?שדה זרע
l
6
HALAKHAH1
שלא. בשדה כרם. דו ?עי מתקןנה רוקליה. בשדה ניר.דלא משגח >גליה ואם תאמר רוצה בהן ?אילו. שאינו רוצה בסן. בשדה זרע.לאסור את כרמו .עקורין ומונחין לפניו 16
The conditions which Joshua imposed. Rebbi Levi ben Birai in the
name of Rebbi Joshua ben Levi: four.
One may collect grasses 17
everywhere except from a field of fenugreek where it is forbidden because of robbery18. There19, we have stated: "Or fenugreek where grasses appeared, one does not require him to weed.20" So is the Mishnah: One does not require him to uproot. As one of Joshua's conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds21. Did Joshua made conditions for the benefit of sinners22? Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him 23 . And he mentions a vineyard field, as Rebbi Yannai 24 said: all spontaneous growth25 is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds26. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field27. A vineyard, not to forbid his vineyard28. A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him. 16
This is a shortened reformula-
Since the distribution of land by Joshua
tion of Halakhah Kilaim 2:5, Notes 73-
was irrelevant for the Second common-
89.
The conditions of land use
wealth, a reference to "conditions of
attributed to Joshua are discussed in
Joshua" is simply one to common law.
the Babli in Bava qamma 80b-82a.
In Tosephta Bava gamma Chapter 8,
6
NEZIQIN BAVA BATRA CHAPTER I
Joshua is not mentioned.
sing the prohibition of kilaim.
17
As animal feed.
22
18
Fenugreek stems are very thin
from fenugreek even if they caused
Since he forbade taking weeds
and valuable; it is impossible to tear
kilaim.
out weeds without also damaging some
23
stems, which inflicts a loss on the
field.
owner of the field.
fenugreek is impossible as explained in
If the owner
No farmer likes weeds in his The removal of weeds from
harvests his field, he might use the
Note 18.
weeds to tie bundles of fenugreek for
24
retail sale.
name of the House of R. Yannai.
19
Mishnah Kilaim 2:5.
25
20
To avoid two different kinds
25:5,11.
In Kilaim: R. Zeriqan in the
In a Sabbaticall year;
growing on the field, which would be
26
sinful.
mentioned in Kilaim.
21
If the fenugreek seeds are sold
The last
27
The
category
is
Lev.
not
ploughed-under
not as spice but as seeds, they are not
aftergrowth will act as fertilizer.
sold on the stalk and, therefore,
28
nothing is needed to bind the stalks;
vineyard will condemn the entire
the weeds are unwanted in every
vineyard (cf. Introduction to Tractate
respect and leaving them is not trespas-
Kilaim.)
Since produce growing in a
המוצא מת בתחילה מושכב כדךפו נוטלו ואת.( תמו תנינן153
22)
ךתנינן. מת מצוה מותר לפנותו. זאת אומךת. אמר רב חקזדא.תבוסתו עד ג אצבעות עד. וכפזה רבי שמואל ?שם רבי יונתן.נושלו ואת קנבוסתו פ>ת מ^וה אסור. אמר רבי ןעיךא· לא מסת?ךה ךל'א.מקום שהמוחל יורד אילו הואיל ומאבדין כל־השךה לא. מותר לפנותו. שאם אומר את.לפנותו לפום. מת מצוה אסור לפנותו. ממה דפשיטא לתנא.כל־־שכן שמותר לפנותו -
.
ד
ד:
י
·י
־ ד
!
ד
·
!
·
-
·
־
:
•י
·:'···.·
ד
מת מצוה מותר. אןנץא ?מאן דמר. אמר רב חשדא.כן צריד מתניתא וחש לומר שמא מת מצוה היה. בשבילי הרשות נקבר. אני אומר.לפנותו ד ד
· נ ד
··
ד
·.·
-
ד
!
י ־: ·
:דו
··
·
:
·
· ־:
־
:
.ואין מיתי מצוה מצויין
6
HALAKHAH1 29
There, we have stated30: "If somebody find a corpse in original
position, lying as usual31, he takes him and his surroundings." Rav Hisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: "he takes him32 and his surroundings." And how much? Rebbi Samuel33 in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze'ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field34, would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah35. Rav Hisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path36. But whould one not have to worry that maybe he was a corpse of obligation?
Corpses of obligation are
infrequent37. 29
A parallel but quite different
32
An unqualified statement.
treatment of this subject is in Nazir 9:3,
33
He is R. Samuel ben
Notes 119-134.
Nahman.
The Babli (Bava
Rav
qamma 81a) notes that one of Joshua's
34
stipulations was that a "corpse of
the middle of somebody else's field.
By digging a rather deep hole in
obligation", an unattended corpse found
35
far from any organized settlement,
remove the corpse, it must be done
must be buried on the spot it was
with minimal disturbance of the field,
found.
which cannot refer to a corpse of
Since the Mishnah tells one to
30
Mishnah Nazir 9:3.
obligation.
31
With his limbs stretched out, not
36
A "permitted
path",
also
in a compressed position which would
mentioned in the next condition
characterize the corpse as Gentile.
imposed by Joshua, is a path through a
614
NEZIOIN BAVA BATRA CHAPTER
VE
grain field between harvest and the
of removing it later to a cemetary, but
early rains, when the field is empty and
that something then intervened; the
traditionally everybody has permission
people knowing about the corpse died,
to walk through the field. R. Hisda
and the provisional
now holds that the Mishnah does not
forgotten.
prove anything about a corpse of
37
obligation; it could have been that a
the Mishnah certainly is not formulated
person was buried there during the
for them.
grave
was
Practically they never happen;
time of permission with the intention
משתמגקר התבואה עד שתרד ךביעה. בשבילי הךשות38( ומוטלין15a
line 32)
?זית מן החןש. ןלוקחין נשיעות מפל־מקום חוץ משלזית ומשגפן.שנייה אבל אם היה עשוי במין טרגול אפילו מן החדש.שבחז־ש ומן משו שבזשן .שבחדש אסור T
One walks on permitted paths
36
T R
:
from the m o m e n t the harvest is
cleared up to the second rainfall 39 , and one may take shoots to plant from everywhere 4 0 except from olive trees and vines. From olives trees from the very young and the very old 41 , but if it was like a trgwl42
even from
the very young it is forbidden. 38
Reading !,,?»Bn "one takes a
walk". 39
42
One might read " פרגולwhip",
Latin flagellum, When the ploughing season
for ( טרגולKrauss).
Possibly טרגולis forbidden as looking
starts (Babli Ta'anit 6b).
like something used at the Athenian
40
To start new trees.
festival of the Thargelia, at which first
41
Which do not bear
olives.
Cutting a twig of such a tree does not cause a loss to the tree's owner.
fruits and humans were sacrificed (E. G.)?
65
HALAKHAH1
( רבי ת?חום ךכפר גון ?שם רבי לעזר ביר?י יוסי ארבעה מלקטין15a line 35) רבי לעזר. ופונים לאחורי הגדר.עשבין מכל־מקום ובלבד שלא ?שרשו ןרואין. עד מקום שפענעטש ואין קולו נשמע.ביר?י יוסי ?שם רבי תלחום ןנוךנניו לנ?תלי מלא ח?ל. אפילו ש?ט יהודה בשבט נפתלי.?חוךשין רבי עקיבה. דברי רבי יוסי הגלילי. שנאמר ים ודרום ירשה.לדרומו של ים T
ך. «
-
T
,,
.
.. .
.
T
T:
T S
T
רב. ומקזתלקין לצךדין. ןךרום זה ?ם של טבריה. ?ם זה ?ם של סמכו.אומר מן מה. נותן דמים או לא. מה. אפילו שד־ה מליאה כרכום.?הודה ?שם רב אמר רבי. נותן דמים. הדא אמרה. אפילו מליאה כורכום.דמר רב יהודה -
T
.
ן
T
..
T
:
IT
T T
T
•·
S
· ־:
T
S
־
T
אין. הדא אמרה. אפילו לשדה מליאה כורכום. מכיון דמר רב יהודה.לא · י י
T
!
IT
T
T
J
T
" I
V T
:
·
!־
T
כ ל
!
-
ינ1
T
'T
··
·
T
ים,
. נישמעינה מהךא.יייזו ד? · ו* י ? י לרחוק את עצמו יותר מדאי רןז ]ןהיו מסתלקיו מ?ני.רבן גמליאל ורבי ?הושע שהיו מהלכיו ?ד.? מעשה אמר.?תידות הךרכים[ וראו את יהוךה בן פפוס שה?ה משתקע ו?א מ!נדן אמר לו ?הודה בן. מי זה שמראה עצמו בא??ע.רבן גמליאל לר?י ?הושע .פפוס הוא שכל־מעשיו לשום שמים 42
Rebbi Tanhum from Kefar Gun43 in the name of Rebbi Eleazar ben
Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall 44 Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanhum45: Up to a place where he lets wind and is not heard46. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, "lake and South of it he inherits,47" the words of Rebbi Yose the Galilean. Rebbi Aqiba says, "lake" is Lake Samokhonites48, "and South" is Lake Tiberias.
49
And one may step to one
side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays50. Rebbi La said, since Rav
.
6
NEZIQIN BAVA BATRA CHAPTER I
Jehudah said, even into a field full of saffron, that means, one does not pay 51 . But one cannot deviate more than necessary. Let us hear from the following:
49
Rabban Gamliel and Rebbi Joshua were on the road [and
stepped aside because of obstacles on the road] 52 when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliel said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven's sake. 42
This is an alternative version of
discussed among the rules attributed to
the conditions imposed by Joshua; cf.
Joshua.
Note 16.
48
Lake Huleh.
43
49
To avoid obstacles on the road,
He is R. Tanhum bar Hiyya from
Kefar Agin (Umm Jumia S. of Lake
mainly in the rainy season on an
Genezareth), a third generation Amora.
unimproved road: Berakhot 2:9, Notes
44
347-353.
In an agricultural area, even if
the field is sown up to the wall; Babli
50
Bava qamma 81a.
pay." The next sentence shows that the
45
Reading of L. E: "one does not
The names here have to be
reading of L is correct. The argument
switched; the last generation Tanna
here is that saffron is so valuable that
Eleazar ben R. Yose cannot speak in
any stepping into the field causes
the name of the third generation
considerable damage to the farmer; it
Amora R. Tanhum.
is unconscionable that he should not be
46
From the road.
indemnified.
47
Deut. 33:23; cf. Tosephta Bava
51
If it is a right in common law, it
qamma 8:18, Sifry Deut. 355, Babli
cannot be disputed or subjected to
Bava qamma 81b. Since the territory
payment. He holds that a very valuable
of Naftali was the North-East corner of
crop should never be planted adjacent
the Land of Israel, Joshua could not
to a public road without leaving an
have understood the verse to mean:
ample shoulder at the side of the road.
"West and South he inherited."
52
The
location of Naftali therefore is validly
From E, supported by the text in
Berakhot.
6
HALAKHAH
הרוצה לבנות עיר בבחילה נוךננין לו.( רבי שמואל ?שם רבי יונתן15a line 49) . מה. רבי חנינה בעי קומי רבי מנא.ארבעה דרכים לד רוחות העולם אמר לו משמונה עד.מארבע אמות עד שמונה או משמונה עד שש עשרה . כדי שיהא קרון הרלץז וקרון בא.שש עשרה Rebbi Samuel in the name of Rebbi Jonathan: If one wants to build a new village, one gives him53 four roads to the four directions of the compass. Rebbi Hanina asked before Rebbi Mana, how? From four cubits to eight54 or from eight to sixteen55? He told him, from eight to sixteen so that one truck may leave and the other come. 53
The district administration is
54
A private road (Mishnah 6:7).
required to build roads to connect the
55
A highway. A road 16 cubits
village to the existing network of
wide is the definition of "public
roads.
domain" (Mishnah 6:7).
הקו^ה שני אילנות בתוך של סבירו חדי זה לא קנה קרקע:( משנה הfoi. 14d) הגדילו לא יש?ה והעולה מן הגזע שלו ומן.רבי מאיר אומר קנה קרקע השרשים של בעל הקךקע ואם מתו איו לו קרקע Mishnah 5: He who buys two trees on another's property did not acquire the land56; Rebbi Me'ir says, he acquired the land. If they grew, he need not cut them57. What grows from the stem is his, from the roots58 is the owner's of the ground. If they died, he has no land59.
העולה מן השרשים שלו. הגדילו ישפה. קנה שלשה קנה קרקע:משנה ו .ואם מתו ?ש לו קרקע Mishnah 6: If he bought three, he bought the land. If they grew, he has to cut them60. What grows from the roots is his. If they died, he has
6
NEZIOIN BAVA BATRA CHAPTER
VE
the land. 56
On which the trees stand.
59
Cf. Chapter 4, Note 79.
57
Anything that grows from the
60
Anything which will grow into
tree, neither new shoots nor expanding
the original owner's land is no
crowns which extend beyond the range
different from trees growing in one
they had at the time of sale.
orchard and overhanging another
58
owner's property (Halakhah 2:14).
A new tree coming out of the
earth.
[
1
5
)
רבי. הרואה את החמה זהו ?זע. הרואה את הצל זהו שורש.רבי ינאי אמרי מגזעו ול א. העולה משרשיו ומגזעי זהו שורש.חמא בר עוקבה ?שם רבי יוסי הקמה שלשה אילנות קנה קו־קע שביניסו. אמר ר?י יוחנן.משךשיו זהו אילן אמר ר?י לעזר וךךןז אין לו ומלוא.ותחתיהן וחוצה לסן ?מלוא אורה וסלו אורה וסלו יש לו חוצה לו. T
־
:
T
Halakhah 5: "He who buys two trees on another's property," etc. (The words)61 [In the House of] 62 Rebbi Yannai they said, what sees the shadow is root, what sees the sun is stem63. Rebbi Hama bar Uqba in the name of Rebbi Yose: What grows from its roots and its stem is root, from its stem but not its roots is tree64. Rebbi Johanan said65, he who buys three trees buys the land in between them, under them, and outside of them the width of the harvester and his bag66. Rebbi Eleazar said, while he has no access67, he has the width of the harvester and his bag outside of them. 61
Reading of L.
Johanan.
62
Reading of E.
meant by "growth from the roots"? The
63
Babli 82a, in the name of R.
entire tree grows from the roots. On
The question is, what is
HALAKHAH
6
the other hand, unless lifted by man,
7250 = 15.81 cubits (cf. Sevi'it 1:2, Note
most roots will feed just one stem.
18).
Where does one draw the line between
66
stem and roots at the bottom of the
(Chapter 2, Note 101; Sevi'it 1:2 Note
stem?
19)
64
Anything grown as a branch is
67
Four cubits around each tree
Unless the trees are directly
the buyer's; anything else is the
accessible from the road, buying the
landlord's.
trees does not buy access.
65
Babli 82a. It is understood that
person who only buys two trees rents
this only applies to trees which qualify
the land and has f r e e access as a
for an orchard; i. e. that the distance
renter; Babli 82b.)
(But the
between two trees be no larger than
- המוכר את הראש בבהמה גסה לא מכר את הרגלים ?)מ:( משנה זfoi. 14d) מכר את הקנה לא מכר את הכבד מכר את.את הרגלים לא מכר את הראש T
T
V
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T
V׳T
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V
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T
T
·.·
-
T
· -
:
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T
אבל בדקה מכר את הראש מכר את הרגלים מכר.הכבד ל א מכר את הקנה מכר את הקנה מכר את הכבד מכר את.את הרגלים לא מכר את הראש ־
T
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T
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R
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י
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-
T
T
V
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.הכבד לא פוכר את הקנה M i s h n a h 7: He who sells the head of a large animal 68 did not sell the feet; if he sold the feet he did not sell the head. If he sold the windpipe 6 9 he did not sell the liver; if he sold the liver he did not sell the windpipe. But for a small animal 70 , if he sold the head he sold the feet 7 1 ; if he sold the feet he did not sell the head 72 . If he sold the windpipe he sold the liver; if he sold the liver he did not sell the windpipe. 68
Cattle.
might be induced by Latin
69
With the lungs attached. (The
animae "windpipe" (Pliny) (E. G.))
use of 7" ןנהstick" for "reed, windpipe"
70
Sheep or goats.
canalis
620 71
NEZIOIN BAVA BATRA CHAPTER Since the feet do not fetch
VE
18:3).
much, it was customary to give them as
72
a bonus to the buyer of the head. The
for the more expensive one but not
upper part of the right leg had to be
vice-versa.
The cheaper item is a gratuity
given to the Cohen in any case (Deut.
. רבי י^חק שאל. המוכר את הראש ??המה גסה כולי:הלבה ז
(15a line 60)
חצי ]מכר .כבד חצי מכר קנה חצי מכר .רגלים חצי מכר חצי הראש מכר • !־ ־ ·· • · -ן - r ·.• יr · -: - r · - s ־ · ־: T
־
T
T
•
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-
T
מכר לו יד כמות שהיא ראש ?מות. נישמעינה מהדא.הכבד[ מכר סצי ק?ה לקחן. נוךננן לכהן ואינו מנכה לו מן הדמים.שהוא ?ני מעיים ?מות שהן .?משקל נוקננן לכהן ומנכה לו מן הדמים Halakhah 7:
"He who sells the head of a large animal," etc.
Rebbi
Isaac asked: If he sold half of the head, did he sell half of the legs? If he sold half of the windpipe, did he sell half of the liver? [If he sold half of the liver,] 73 did he sell half of the windpipe?
Let us hear from the
following 7 3 : "If he sold him the entire foot, the entire head, the entire intestines, he gives to the Cohen and does not deduct from the price 74 . If he bought by weight, he gives to the Cohen and deducts from the price.75" 73
Reading of E, missing in L,
of the animal sold, the price was never
required by the context.
intended to cover these gifts; nothing
74
can be deducted.
Tosephta Hulin 9:8-9; Babli
Hulin 132a.
76
75
If parts of the animal were
the parts given to the Cohen cannot be
separately sold by the piece, not by
weighed. Therefore, the answer to R.
weight, the price is a lump sum for
Isaac's question is that it all depends; if
what
buyer.
the sale was by the piece, the additions
Therefore, if some of the obligatory
are included, if by weight, they are
gifts to the Cohen (the jaw, the upper
excluded.
is u s a b l e
f o r the
leg, and the first stomach) were parts
If the meat is sold by weight,
HALAKHAH
62
מכר לו חטים יפות ונמלאו רעות. אךבע מדות במוכרים:( משגה חfoi. 14d) ךעות. רעות ונמצאו יפות המוכר יכול לסזור בו.הלוקח יכול לסזור בו שסמתית.ונמצאו רעות יפות ונמצאו יפות אין אחד מסו יכול לסזור בו ונמצאת לבנה לבנה ונמצאת שסמתית עצים שלזית המצאו שלשיקמה שלשיקמה המ^או שלזית יין ןנמצא חומץ חומץ ונמצא יין שניסן יכולין .לחזור בסן Mishnah 8: Four situations for sellers. If one contracted to sell high quality wheat and it turned out to be low quality, the buyer may annul the contract. Low quality and it turned out to be high quality, the seller may annul the contract. Low quality and it turned out to be low quality, high quality and it turned out to be high quality, neither of them may annul the contract77. Brown grain and it turned out to be white grain, white grain and it turned out to be brown grain78, olive wood and it turned out to be sycamore wood, sycamore wood and it turned out to be olive wood79, wine and it turned out to be vinegar, vinegar and it turned out to be wine, either of them may annul the contract. המוכר פירות לסבירו משך ולא מ ד ד ק? ה מדד ולא משך ל א:משנה ט הלוקח פישתן מחבירו הרי זה ל א קנה. אם הלה פיקח שוכר את מקומן.קנה .עד שיטלטלנו ממקום למקום ואם היה במחובר לקרקע ותלש כל־שהוא קנה Mishnah 9: If somebody sold produce to another and this one moved it without measuring, he took possession80. If he was measuring without moving, he did not take possession. If he is intelligent, he rents its place81. If somebody buys flax from another he he did not take possession until he moved it from place to place;82 but if it still was standing on the ground and he plucked anything, he took possession.
6
NEZIOIN BAVA BATRA CHAPTER
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המוכר ??ו ישמן לסבירו ןהוקרו או שהוזלו אם עד שלא נתמלאת:משגה י ואם היה סרסור ביניהן נש?ךה.המידה למוכר משנקנמלאת המידה ללוקח היךכינה ומיצת ןזרי זה. חייב להטיף לו שלש טיפין.מחבית נשברה לסךסור דבי יהוךה אומר לילי. והסמתי אינו חייב למטיף לו שלש טיפין.של מוכר שבת עם חשיכה פטור. r
M i s h n a h 10: If somebody sold wine or oil to another
83
· ״ · י ד.
·
r
-
and it rose or
fell in price, if it was before the measure was filled it is for the seller, after the measure was filled for the buyer. If a broker was involved 8 4 and the amphora broke, it broke for the broker. He 8 5 is obligated to let it drip three drops. If he tilted and emptied it, [the remainder] is for the seller. The grocer does not have to let it drip three drops 86 . Rebbi Jehudah says, Friday evenings close to sundown he is not liable 87 . 77
If the seller is unable to fill the
seller may annul the sale, since real
contract as written, the party which
estate always conveys possession of
would be disadvantaged can annul the
what was acquired by its owner,
contract without penalty or censure.
Mishnah Qiddusin 1:5.
78
82
White grain is better quality
If he starts moving it, i. e.,
than brown; the former is human food,
lifting it.
the latter animal feed. If the delivery
83
does not satisfy the buter's needs, he
it was sold at the market price on
need not accept delivery.
delivery.
79
Olive wood is more valuable
84
And the contract specified that
Who transports the amphora
than sycamore wood, but olive wood is
from the seller to the buyer.
for furniture and sycamore wood for
standard contract implies delivery f.o.b.
building.
85
80
Moving merchandise
A
If less than an entire barrel is
after
sold, the seller has to empty the
taking title always gives possession,
measuring vessel into the buyer's vessel
Mishnah Qiddusin 1:5; Bava mesia' 4:2.
and after the flow has stopped has to
81
wait until three single drops drip into
If he is worried whether the
62
HALAKHAH the buyer's vessel. The fluid which
his client's vessel but gave them his
then still clings to the seller's vessel
measuring vessel so they could pour
remains his property.
themselves and take all the time to
86
empty the vessel to the last drop.)
If he has many clients and the
time spent in waiting for the three
87
drops would seriously interfere with
wait until three drops drip exept for
his business. (Mishnah Yom Tov 3:8
Fridays late in the afternoon when
reports that a grocer who was a holy
everybody is trying to get home
man never emptied measuring cups into
quickly for the Sabbath.
15)
The retail grocer is required to
אם ?שהיתה. והיכי. ארבע מדות במוכרים כולי: ה ל ב ה חa
line 65)
רבי יהוךה ?שם. אם היונה ללוקח סזקה ללוקח.המידה למוכר סזקה למוכר ?שהיונה המידה. כיני מוזניתא.שמואל רבי לא ?שם רבי יהוךה ?ריבי ו לילי שבת עם חשיכה פטור מפני שהוא. רבי יודה אומר. תני.לאדם אחר .
.
.
.
.
.
T
T
..
«··
·י״
T
-
״
..
״
T
.
..
-
..
-
T T
S
. מאי טעמא אמר רבי יודן. בין כך ובין כך חייב. וחכמים אומרים.רשות אם שכיר הוא בא בשכרו. T
Halakhah 8:
S
י
T
·
T
"Four situations for sellers.," etc. How is this? If the
measuring vessel belonged to the seller, he has the property rights, if to the buyer, he has the property rights 88 .
Rav 8 9 Jehudah in the name of
Samuel, Rebbi La 9 0 in the name of the Great Rebbi Jehudah, so is the Mishnah: If the measuring vessel belonged to a third person. It was stated: Rebbi Jehudah says, Friday evenings close to sundown he is not liable since he has permission, but the Sages say, in any case he is liable 91 . What is the reason for what Rebbi Jehudah said? "If he is hired, it is paid for by his wages. 92 " 88
This refers to Mishnah 10. Why
as the fluid is in the seller's vessel it is
should it make any difference when
not delivered.
the measuring vessel was full? As long
89
This has to be read here.
64
NEZIOIN BAVA BATRA CHAPTER
90
In the Babli, 97a, he identifies
the third person as the broker.
VE
responsible for the delivery; in
The
Tosephta 5:2 this is R. Jehudah's
passage is missing in E.
opinion. The verse quoted states that if
91
This baraita contradicts the
a hired animal dies, the fee paid for it
Mishnah which frees the retail grocer
represents indemnification. The fee
from the obligation to wait for three
paid to the broker is indemnification
drops.
for the risk which he assumes. Pseudo-
92
Ex. 22:14.
The quote has
Jonathan translates the verse: "If he
nothing to do with the preceding
works for a fee, his loss is covered by
baraita but refers to the sentence in
his fee."
the Mishnah which holds the broker
משולח את בנו אצל ממוני ומדד לו באיסר שמו תתן־ לו:( משנה יאfoi. 14d) רבי יהודה.את האיסר שבר את הצלוחית ואיבד את האיסר החנווני חייב T
;
ד
־
· T : ·.· -
R
·
R
·.·
·
:
·
: -
·.·
-
T
T
·
T
ומודים חכמים לרבי יהוךה בזמן שהצלוחית ביד.פוטר שעל מנת כן שילחו .התינוק ומדד הממוני לתוכה הסנווני פטור Mishnah H: for an assarius
Somebody sent his son to a grocer who measured him oil and he gave him the assarius׳, if he 93 broke the flask and
lost the assarius94,
the grocer is liable.
Rebbi Jehudah holds him not
95
liable since for that he sent him . The Sages agree with Rebbi Jehudah that if the flask was in the child's hand and the grocer measured into the flask, the grocer is not liable 96 .
מסיטון מקנמ מידותיו אמת לשלשים יום ובעל הבית לשנים:משנה יב רבן שמעון בן גמליאל אומר חילוף מךבךים י׳מ?ווני מקנח.עשר חךש מידותיו פעמים בשבת ומממה משקלותיו פעם אחת בשבת ומקנח מאזנים על .כל־משקל ימשקל
625
HALAKHAH 11
Mishnah 12: The wolesaler cleans his measuring vessels once every thirty days, the householder every twelve months. Rabban Simeon ben Gamliel says, it is the other way around 97 . The retail grocer cleans his measuring vessels twice a week, wipes his weights clean once a week, and cleans his scales after each weighing.
בלח אבל.ן גמליאל בפזה ךברים אמורים3 אמר _רבן שמעון:משנה יג • עין נותן לו1 היה שוקל לו עין. וחייב להכריע לי שפח.ביבש אינו צריך גירומים אחד לעשרה בלח ואחד לעשרים ביבש. ״
T ־
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.
T
T V !
־
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T T י: T
T V
·
··
Mishnah 13: Rabban Simeon ben Gamliel said, when has this been said? For fluids, but for dry matter it is not necessary; he has to let [the scales] bend down a handbreadth 98 . If he weighed strictly by eyesight 9 9 he has to give him surplus, one tenth for fluids and one twentieth for dry products 100 . 93
The child. The majority hold
explains that anybody sending money
that if a child is sent to the grocer, the
and a breakable vessel by a child
sender only intends to give the grocer a
expects the money to be lost and the
message that he should deliver the
vessel broken.
goods to the sender's house, not give
96
them to the child.
his hand, he never became responsible.
94
97
It is difficult to see where the
If he never took the vessel into He holds that the wholesaler
coin comes in. Rashbam reports that
uses his measuring vessels all the time;
his grandfather Rashi changed the text
nothing will stick and, since each
of the Mishnah to the effect that the
vessel is always used for the same
child was sent with a dupondius, to get
commodity,
oil for an assarius and an assarius in
disadvantaged. But the householder
change.
But the ms. evidence and
who only sells sporadically must clean
Maimonides's text do not support the
his vessels lest some leftover fluid clot
emendation.
and diminish the volume.
95
98
In the Tosephta, 5:2, R. Jehudah
The
no
scales
customer
holding
is
the
66
NEZIOIN BAVA BATRA CHAPTER
VE
merchandise have to be visibly lower
exactly parallel to the ground.
than the weights.
100
99
depend on local usage.
The lever of the balance being
Which method is chosen will
אמר רבי בא בר. השולח את בני א^ל סמוני כולי:הלבה יא
(15a line 71)
מיכן. ?וניב מאזני צךק א?ני צךק. בעשירות חייב להכריע לו טפח.פןפיל . כל־מצוה שמתן שכזרה בצידה אין בית דין מוזי׳רין עליה.אמרי חכמים כיני. אמר רבי בון בר חייה. ותימר הכין.יחיה לך מנה לך אנגרמוס על כך רב מ?ייה. כל־מצוה שמתן שכרה ?צידה אין בית דין ?ענשין עליה.מקנניתא חבשיה ריש.ריש גלותא אנגרמוס והוה מחי על מכילתא ולא על שיעוריא •·
:
IT
T
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-
T
:
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T
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;
ד ״
ד-: -
ד
r
אנגרמוס שאמי־י למידות ולא. אמר ליה. עאל רב קרנא גביה.גלותא . אמר ליה. אנגרמוס למידות ולשיעורין. והא תנית. אמר ליה.לשיעירין בר. ונפק ואמר לון. אנגרמוס שאמרו למידות ולא לשיעורין.פוק אמור לון .״ ח?שין ליה0 נש ךתנא כ?שה דא הינו Halakhah 11: "Somebody sent his son to a grocer," etc. Rebbi Abba bar Mamal said, for the tenths he has to let bend down a handbreadth101. It is written102: "Fair scales, fair weights." From here103 the Sages said that any commandment whose reward is noted, the court is not warned about. "You shall have,104" appoint market overseers 105 over this 106 . Rebbi Abun bar Hiyya said, so is the baraita: Any commandment whose reward is noted the court is not punished about. Rav was appointed market overseer by the Head of the Diaspora107; he intervened about measuring vessels but not prices108. The Head of the Diaspora jailed him. Rav Qarna went to see him and said, the market overseer about whom they spoke was for measures but not prices. He answered, but you had stated: the market overseer is for both measures and prices109. He said to him, go out and tell them, the market overseer is
62
HALAKHAH 11
for measures but not prices. He went out and said to them, a person who teaches hidden things they send to jail! 101
In the Babli, 88b, R. Abba bar
singular are considered as command-
Mamal explains that the bending down
ments in the collective, addressed to
1
of the scales should correspond to /!o
the community.
of a pound for every 10 pounds, or 1%.
105
102
Lev. 19:36.
2:1 (23c
103
It is not from here but from
transliteration is
Deut.
25:15:
106
"A f u l l and
fair
Greek ay0Qav0\10q. In Demay 1. 26,
Note
22)
the
.אגורנימום
Babli 89a, Sifry Deut. 294. This
weightstone you shall have, a full and
inference clearly contradicts the prior
fair ephah you shall have, that your
statement that oversight over measures
days be prolonged on the land which
is not a public duty.
the Eternal, your God, gives to you."
107
104
Ionia.
Deut. 25:15; in Lev. 19:36 the
Over Jewish markets in Baby-
plural is used, יהיה לבם. It is a generally
108
accepted talmudic principle of inter-
control was introduced by Diocletian.
pretation that a commandment formul-
But Rav was trained in Galilee under
ated in the plural is addressed to every
the Severans, almost a century before
individual.
Diocletian. In Demay also, control of
In Lev. 19:36, the verse
ends: I am the Eternal, your God, I
In the Roman Empire, price
prices is described as an anomaly.
Who took you out from the land of
109
Egypt, on which Sifra Qedosim Pereq
that Qarna taught this against the
8(10) notes: "On condition that you
explicit instructions of Samuel; and that
accept the obligation of fair measures,
in consequence a horn grew on his
In the Babli, 89a, it is reported
for every person who accepts the
forehead for which he was called
obligation of fair measures confirms
Qarna.
the Exodus, and everyone who violates
110
the obligation of fair measures negates
reads " דתנא כבשה דאהינוwho stated
the Exodus." But commandments in the
about preserved palm shoots".
The editio princeps mistakenly
628
NEZI01N BAVA BATRA CHAPTER FIVE
בגסה לא ימוד. מקום שנהגו למוד בדקה לא ימוד בגסה: ( ( משצה ידf o i .
15a
. לגדוש לא ימחוק.בדקה למחוק לא יגדוש Mishnah 14: At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level. 15)
בגסה לא. מקום שמזגו למוד בדקה לא ימוד בגסה:ד . לגדוש לא ימחוק. למחוק לא יגדוש.למוד בדקה
Halakhah 14: At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level.
המוכר פירות פרק ששי
המוכר פירות לסבירו ולא צימיחו ואפילו זרע פשתן אינו:( משנה אfoi. 15b) ן גמליאל אומר זרעוני גינה שאינן נאכלין חי?ב3 רבן שמעון.חייב ?אחריותן . המוכר פירות לסבירי הרי זה מקבל ?גליו רובע טינופת לסןגה.באחריותן גליו עשר/ ל3 מרתף של ?לו מק.גליו עשר מתולעות למאה/ ונאינים מקבל . קנקנים בשרון מקבל ?גליו עשר פיטסאות למאה.קוקזסות למאה Mishnah 1: If somebody sells grain to another and it did not sprout, or even flax seed, he is not responsible for it1. Rabban Simeon ben Gamliel said, for garden seeds which are not edible he is responsible2. If somebody sells produce3 to another he has to accept a quarter [qab] of chaff per se'ak, for figs he has to accept ten worm-bitten ones per hundred; with a wine cellar he has to accept ten sour ones per hundred; with vessels in the Sharon4 he has to accept ten pitassaot4* per hundred.
המוכר יין לסבירי והסמיץ אינו חייב באחריותו ואם ידוע שיינו:משנה ג אם אמר לי ??ו מבושם אני מוכר לך רויןב.מסמיץ הרי זה מקח טעות . לשו משל אשמקי· מיישן משל שליש שנים.להעמיד לו עד העצרת Mishnah 2: If somebody sells wine to another and it turned into vinegar, he is not responsible for it. But if it was known that his wine turns into vinegar, it is a buy in error5. If he told him, I am selling you spice wine, it has to keep until Pentecost6. "Old" is from the year before, "aged" from three years7. 1
Since he may say that he sold it
as food.
2 apply.
The prior argument does not
6
NEZIOIN BAVA BATRA CHAPTER S
3
Wholesale.
4
Local product. Sharon does not
and broke, the seller has to return the
necessarily refer to the Palestinian
price of the amphoras but not the value
plain, Latin sarannus
of the wine."
amphoras and they turn out to be פיטסות
may mean
The Babli, 97b, is
"Tyrian" or "Karthaginean".
somewhat ambiguous: תאנא פיטסות נאות
4*
In several Tosephtot (Kelim
" ומגופרותIt was stated: pitassot half-
Bava qamma 4:16, Ahilut 10:3,15:11)
baked and sulphured." It is not clear
פיטסmeans πίθος, "wine barrel, large
whether פיטסותis a noun or an
vessel."
This is the equivalent of
adjective. An addition in the Munich
Hebrew7ןן7;ןנit is not relevant for the
ms. of the Babli, r e f e r r e d to by
Mishnah.
Rashbam, explains that instead of being
Rabbenu Hananel explains the word
fired in a kiln, the inner walls of the
פיטסאותhere as a noun, קנקנים דשחלי
clay vessel were lined with sulphur,
"junk barrels". Since the Yerushalmi
which then was lit, burned off, and
does not explain the Mishnah, one must
gave the impression of a finished
have recourse to the Babylonian
vessel while it was only superficially
sources.
baked.
Tosephta 6:4 supports
Rabbenu Hananel's explanation of פיטסאותas "junk": "If somebody buys
The three sources of Tosephta 6:3 have different texts:
Vienna ms.: קנקנים מקבל עליו עשר נאות פיטסות מגופרות למאה Erfurt ms.: למאה קנקנים מקבל עליו עשר פוטסות נאות מגופרות Editio princeps: קנקנים מקבל עליו עשר נאות פינוסות פוניסות מגופרות למאה If the ms. before the Venice printer
zarah 8:1 uses standard Hebrew mm for
was none too clear, it was easy to
"pitched", there is no reason why a
misread o as U; therefore the editio
Greek word should be used here. A
princeps may count as confirmation of
clay vessel used for storage of fluids
the Vienna text which clearly defines
must be waterproofed; good vessels
nioo'B as an adjective: "Barrels, he has
also are pitched. Therefore, dcb is a
to accept ten half-baked,
pytswt,
word of unknown etymology, an
sulphured per hundred." S. Lieberman
adjective which denotes i n f e r i o r
(Tosefta kiFshutah Bava batra p. 396)
quality which upon close inspection
explains niNDO'B as Greek rcioocoxai
could have been detected. (But also cf.
"pitched".
Greek επιτάσσω "put upon, enjoin;
Since
Tosephta Abodah
631
HALAKHAH1 place
beside,
order";
eitiTa|ig
the buyer might return the merchandise
"injunction, assessment". An imposition
for a full refund.
of 10% amphoras of lesser quality? (E.
6
G.)}
harvest in the f a l l to the next
5
The seller would have had to
warn the buyer that the wine was only
The wine has to keep from the
Pentecost. 7
These are common trade terms.
for immediate use; if he failed to do so,
המוכר פירות לחבירו. סיני. המוכר פירות לחבית כולי:( הלבה א15b line 59) ואם הוננה עמו מקנחילת.ולא צימחו אפילו זרע פשתן אינו חייב באחריותו נותן לו למי. ויש אומרים. מהו נותן לי· דמי זרעו.רע חייב באחריותו-סז .יציאותיו T
:
8
Halakhah 1: "If somebody sells grain to another," etc. It was stated : "If somebody sells grain to another and it did not sprout, even flax seed, he is not responsible for it. But if he made it conditional from the start as seeds9, he is liable. What does he pay him? The value of the seeds. Some say, he gives him his expenses10." 8
Tosephta Bava mesia' 9:16.
10
9
If the grain was sold as seed
field for sowing; Babli Bava batra 93b.
All expenses to prepare the
grain, rather than food.
?רם. הכא ו?לבד טנופה. ברם תפון ימעט.הכא מקבל ?גליו
(15b line 62)
הכא ר?י. ברם תמן ו?לבד כךךד משואו. הכא ו?לבד ?!*רד מגעו.תמו מין . ברם תמו ר?י שמעון אומר שני מינן הן ןאין מצטרפין.שמעון מוךה Here, he has to accept it, but there11 it should be diminished. Here only chaff, but there another kind. Here only the way he touched it, but there only the way he carried it12. Here Rebbi Simeon agrees, but there, Rebbi Simeon says they are two kinds and do not count together13.
6
NEZIOIN BAVA BATRA CHAPTER S
11 Mishnah Kilaim 2:1. While in commercial transactions 1/24 of contamination is permitted and only more than 1/24 is cause for rejection, for seed grain a contamination with 1/24 of another kind of seeds must be rejected and only less than 1/24 is acceptable. 12 This refers to the discussion in Kilaim 2:1, Notes 20-24, that the contamination with other seeds occurs during transport of the harvest to
storage. But the chaff found in grain comes from the winnowing process, when the grain is touched during threshing. 13 In commercial transactions, anything which is not of the kind contracted for is a contamination; they all add together up to the statutory limit of 1/24• But in matters of illicit mixing of seeds, R. Simeon counts each kind as a separate contamination.
. סאה חיטין שנפלה קיתון־ מאה שלשעורין.( רבי חייה בר בא שאל15b line 65) סאה
. רבי י*חק בר טבליי שאל.כהן ולשיאל מהי שיחלקו את השבח
. מוכר ולוקח מהי שיחלקו את השאר.הרימה שנפלה לתוך מאה שלחולי)־ הבורר צרורות מתוך כירייו
· נישמעינה מהלא.אמר רבי בון בר חילה
. צבור ןאק?ה. באומר. רבי בון בר כהנא אמר.שלחבירו חילב לשפות לו .אבל אם היו צבוריו משעה ראשונה לא בךא Rebbi Hiyya bar Abba asked: One se'ah of wheat which fell into one hundred of barley, do the Cohen and the Israel split the increase in value? Rebbi Isaac bar Tebelai asked: One se'ah of heave which fell into one hundred of profane grain, do the seller and the buyer split the remainder14?
Rebbi Abun bar Hiyya said, let us hear from the
following15: He who takes out impurities from his neighbor's heap has to give him good grain in their stead. Rebbi Abun bar Cahana said, if he said, collect and acquire16. But if it was collected from the start, this does not apply17.
14 It seems that in the first question, one has to read "seller and buyer" and in the second "Cohen and
Israel". The first question is about a sale of grain. If some of the more valuable wheat fell into a large
633
HALAKHAH1
quantity of barley, the value of the barley is increased. Who benefits from that increase? It naturally is balanced by the loss incurred by the owner of the wheat which now is contaminated with barley. The second question is about heave, which is forbidden to everybody except a Cohen in a state of purity. If one part of heave falls into more than 100 parts of profane grain, everything becomes profane but 1 part of the profane mixture has to be separated and given to a Cohen (Mishnah Terumot 4:8). But if there were only 100 parts it is dema' and the entire mixture must be sold to a Cohen to be eaten in purity. Here then it is a
question of repartition of the loss. 15 Babli 93b/94a, Kilaim 2:1, Note 14. Since the farmer could have sold the contaminated grain, the person who cleaned it caused him monetary loss. As a fine, the person responsible is not permitted to put the contaminants back. As application to the questions asked, the person responsible for the mess-up is responsible for its financial consequences. 16 This refers to the statement in the Mishnah that the buyer of figs has to accept ten percent worm-infested ones. 17 For stored figs, the acceptable amount of bad ones is much smaller.
חייב להעמיד לו יין י?ה ברוב. מאה חביות אני מוכר לך.( תני15b line 71) חייב להעמיד לו יין. מאה חביות יין אני מוכר לך.היין הנמכר ?אותו מקום אפילי. מאה חביות אילו אני מוכר לך.י?ה ?רוב היין הנמכר ?אותו חנות . בשהיו הקנקנים ללוקח יכיל מימר ליה. ר?י חייה בר ווה.חומץ הגיעו ·לשתייה מכו־תיו לד 18
19
It was stated : "100 amphoras
I am selling to you, he has to deliver
wine in the quality which is customarily sold at this place.
100 amphoras
of wine I am selling to you, he has to deliver wine in the quality which is customarily sold at this store20.
These 100 amphoras I am selling to you,
even if they were vinegar they are delivered." Rebbi Hiyya bar Abba: If the vessels belonged to the buyer, he may tell him: I sold to you for [immediate] consumption21.
64
NEZIOIN BAVA BATRA CHAPTER S If the
Rebbi Hiyya bar Abba:
A slightly
Tosephta 6:8-9.
18
vessels belonged to the seller. But if
different text in the Babli, 95a.
the vessels belonged to the buyer, he
If these were wine amphoras.
19
may tell him: Your vessels turned the
The Babli holds that if wine was
20
wine into vinegar. But Rebbi Yose ben
mentioned explicitly, best quality wine
Hanina
must be delivered.
belonged to the seller, he may tell him: I
21
vessels
even if the
][immediate
for
said,
It seems that the correct version
sold
is the expanded text of E:
consumption.
רבי חייה בר ווה .בשהיו הקנקנים של
you
to
They hold that if the wine turned
מוכר.
into vinegar in the buyer's possession,
מימר ליה .קנקניך החמיצו היין .ו!־בי יוסי בן
the seller cannot he held responsible
חנינה אומר .אפילו קנקנים של מוכר יכיל מימר
unless he guaranteed a certain quality.
)(15b line 75
אבל אם היו קנקנים של ל ו ק ח יכיל
ליה .לשתייה מכךתיו לך.
בדק חבית להיות מפריש ;גליה והולך .עד שלישה יכןים ודאי.
מיפן והילך ספק .רבי סימון ?שם רבי יהושע בו לוי· שלשה למים הראשונים ידאי -לו האחרונים חומץ .אכזצעייים ספק .אפור רבי אבהי .אני שמעתיה ממנו .מה מעבד ומר רבי יוחנן .עד שלישה למים ודאי .מיכן והילך ספק. רבי לא ?שם רבי לעזר רבי יסא ?שם רבניו דעליו ןשמעיו מבי מללשא לבר עישילו ?מחט ?הלא דרבי יהושע בן לוי בחבית .איבד מחט שופה ובא ומצאה סלולה ר?י שימון בשם דבי להושע ?ו לוי· שלשה למים הראשונים וולאי טמאה .אחרונים שחולה· אמצעיים ספק .אמר רבי אבהו .אוף שמעהיה ממנו .מה מיעבד ומר רבי יוחנן .עד שלשה למים וולאי .מיכן והילך ספק· ר?י סילה בר ווה שאל .בא ?סוף )שבוע( ]ארבעים[ ומצאו סמץ ברור ]מיד נעשה חמץ ברור[ או מכן ולהבא· ר?י ל*סק שאל· /גבר הפרק ? ס יר ארבעים יום .כוחו של?רק ביטל כס ארבעים יום או לח ארבעים יום ביטל כוחו שלפרק. ר?י קרישפא שאל? .כל־שנה בולק או אסת לג שנים .נישמעינה מהלא. המוכר יין לשנה סילב ?אסריותו עד הסג .אמר ר?י יולן .תיפתר ?גון אילין גלילאי ללא קשפין כלמיהון אלא ?תר ס?א· וליי 1שמע מינה ?לום .ויילא
63
HALAKHAH1
.ךא מ?\מועיתא5 נימר משום ר. ?שן משלאשונקד מיושן שלג שנים.אמרה דא כל־ארות ואחת הוא בודק ואין.מה חבית אחת הוא בודק כולהע ועלויות בה אית בני נש מקשין על גןבא מלעיל וידעיו מה. אמר רבי שמי.מחמיצות .אית ביה מלגיו 22
If one checked an amphora to continuously give heave from it23. Up to
three days it is certain, after that in doubt.24 Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is wine, the last vinegar25, the middle ones are in doubt. Rebbi Abbahu said, I heard this from him. What does and says Rebbi Johanan? For three days it is certain, after that in doubt. Rebbi La in the name of Rebbi Eleazar, Rebbi Yasa in the name of the rabbis, who come and hear from the House of Study of Bar Ityan, similar to the statement of Rebbi Joshua ben Levi about an amphora. If he lost a smooth needle and then found it rusty26. Rebbi Simon in the name of Rebbi Joshua ben Levi: The first three days it certainly is impure27, the last pure, the middle ones are in doubt. Rebbi Abbahu said, I also heard that from him. What does and says Rebbi Johanan? The first three days it is certain, after that in doubt. Rebbi Hiyya bar Abba asked: If he came at the end of (a week) 28 [40 days]29 and found it clearly to be vinegar, [did it clearly become vinegar immediately]30 or only from that moment in the future31? Rebbi Isaac asked: If the crucial time passed at the end of forty days, did the importance of the crucial time invalidate that of forty days or did the importance of forty days invalidate that of the crucial time32? 33
Rebbi Crispus asked: Does he check every year or only once every
three years34? Let us hear from the following: If somebody sells wine for a year, he has to warrant it until after Tabernacles. Rebbi Yudan said, explain it for those Galileans who only harvest after Tabernacles and you cannot deduce anything. That is what was said, "old from the preceding
66
NEZIOIN BAVA BATRA CHAPTER S
year, aged three years", should we say because of the tasting35?
36
May
one check one amphora on which all others depend [or] does he have to check every single one whether they would not turn into vinegar? Rebbi Shammai said, there are people who knock on the barrel at the top and know what is inside185. 22
This is a reformulation of a
questionable (but not unacceptable).
paragraph in Gittin 3:8, explained there
25
in Notes 166-177 (Babli Bava batra
then must be given anew.
96a). The formulation here gives the
26
impression of Notes which a lecturer
be impure; a rusty needle is not
made for himself to outline the
touched by the laws of impurity.
argument to be presented in class.
27
23
to the laws of impurity.
At the beginning of the wine
Heave for any wine produced A broken vessel or tool cannot
Not actually impure but subject
making season the vintner sets aside an
28
Reading of L.
amphora to give heave for all the wine
29
Reading of E. The reading of E
he is going to produce. It is forbidden
is more probable but both are possibly
to give vinegar as heave for wine.
correct.
T h e r e f o r e , the amphora
should
30
Reading of E, required by the
periodically be inspected to make sure
context.
it still contains wine. In Mishnah Gittin
31
This question can be asked only
3:8, R. Jehudah specifies three dates
for R. Johanan since R. Joshua ben Levi
when wine might turn into vinegar
asserts retroactivity for three days.
because of damaging meteorological
32
phenomena; Halakhah 3:8 also states
day occurred during the first 40 days
that in the first 40 days of winemaking
of wine making, does one have to
no vinegar is created.
worry or not?
24
33
This is R. Johanan's opinion. If
If a meteorologically dangerous
This is a truncated copy of a
the barrel was first checked and it
paragraph in Gittin 3:8, Notes 178-185.
contained wine, then rechecked and
34
contained vinegar, any heave given
meteorologically dangerous days.
during the first three days a f t e r
35
checking is legitimate, the remainder
3:8.
Following R. Jehudah, a f t e r The correct spelling is in Gittin
HALAKHAH 36
There is a rather large lacuna
here, compared to the text in Gittin,
6
which leaves the text here with a logical lacuna; cf. Note 22.
המוכר פזקום לחבירי למות לו בית וכן המקבל מחבירו:( משנה גfoi. 15b) לבנות לו בית חךננות לבנו בית אלמנות לבתו בו?ה אךבע אמות על שש ך?רי הרו^ה לעשות ך?ת בקר. דבי ישמעאל אומר ך?ת בקר היא זו.דבי עקיבה בו?ה אךבע אמות על שש בית קטן שש על שממה גדיל שמונה על עשר רומו כחצי אךכי וכחצי ךןזבו וךאייה לדבר היכל.טרקלין עשר על עשר .וכתליו רבן שמעון ?ן גמליאל אומר כבניין היכל Mishnah 3: If somebody sells a plot to another to build a house37, or he contracts to build him a wedding building for his son38, a widow's seat for his daughter, builds four by six cubits, the words of Rebbi Aqiba. Rebbi Ismael says, this is a cowshed39. If one wants to build a cowshed, he builds four by six cubits, a small room six by eight, a large one eight by ten, a dining hall40 ten by ten, and its height equal to half its length and width41; the reason is the Temple and its walls. Rabban Simeon ben Gamliel said, a building like the Temple42? 37
A standard room, in the absence
40
Latin triclinium, a dining room
of specifications.
for three couches.
38
For his son to live in after his
41
Height = (length + width)/2.
marriage when he still is dependent on
42
It is presumptuous to try to
his father.
imitate the architecture of the Temple
39
for profane use.
No human should be forced to
live in such a small space.
ק?טר חייב להעמיד. תנא. המוכר מקום לסבירו כולי:( הלבה ג15c line 20) .לו שתים עשרה על שתים עשרה
6
NEZIOIN BAVA BATRA CHAPTER S
Halakhah 3: "If somebody sells a plot to another," etc. It was stated43: "For a large house44 he must provide him with twelve by twelve [cubits]." 43
Tosephta 6:24; Babli 98b.
bridge"; root
44
Arabic
way of life".
"large building,
"to abandon Bedouin
כתוב אחד אומר קומתו.רב המנונא ספךא שאל לרבי סנינה
(15c line 21)
ולא חוה דשמעה ולא.שלשים אמה וכתוב אחר אומר קומתו עשרים אמה אמר ליה· מו הקרקע ולמעלן שלשים. שאל לרבי לרמלה.אמרין ליה ?לום ךביר. מפכליה דביר. אמר רבי אבהו. מן הדביר ולמעלן עשרים אמה.אמה ד?תיב וספון בארז מן הקרקע ועד.היה עומד מן הקרקע ועד הקורות אלא מן הקרקע ולמעלן שלשים אמה מן הכרוב ולמעלן עשרים.הקורות מסורת אגדה היא ש^יו מקום דביר עולה מן. אמר רבי תנחומא.אמה אמר רבי לוי ותני.ל א מקום ארון עולה מן המנילן1 · אמר רבי לוי.הממין ארון עומד באמצע וחולק הבית עשר אמות.כן ?שם רבי יודה בירבי אלעאי .לכל־רוח Rav Hamnuna the scribe asked Rebbi Hanina: One verse says, "its height thirty cubits,45" and another verse says, "its height twenty cubits.46" He had never heard this and they could not answer him anything. He asked Rebbi Jeremiah, who told him, from the ground up thirty cubits, from the inner room up twenty cubits. Rebbi Abbahu said, destroy the inner room47! The inner room was standing from the ground to the beams, as it is written, "covered with cedar from the ground to the beams.48" But from the ground up thirty cubits, from the Cherub up twenty cubits. Rebbi Tanhuma said, it is an aggadic tradition that the space in the inner room not be counted.
Rebbi Levi said, the space
49
occupied by the Ark is not counted . Rebbi Levi said, and it was stated in the name of Rebbi Jehudah ben Rebbi Illai, the Ark stands in the middle and divides the room, ten cubits in every direction of the compass.
6
HALAKHAH
45 IK. 6:2. 46 IK. 6:20. 47 The explanation given by R. Jeremiah is impossible; the inner room (the Holiest of Holies) was level with the Temple hall. 48 There is no such verse. A close verse is IK. 7:7, "covered with cedar from ground to ground," but it refers to Solomon's court, not the Temple. Possibly the reference is to IK. 6:16: "He built twenty cubits from the side of
the Temple cedar siding from the ground to the walls," meaning that walls were constructed differently above and below twenty cubits' height. 49 What he wants to say is that the bodies of the Cherubim were not counted since v. 24 states that each wing of the Cherubim was 5 cubits, and v. 27 that the total span from one extreme wingtip to the other was 20 cubits, leaving no room for the bodies of the Cherubim.
מי שיש לו בור לפנים מביתו של סבירו נכנס בשעה שןךזל:( משגה דfoi. 15b) ואינו מכניס בסקתו.?ני אןם נכנסין ויוצא בשעה שךךך בני אדם יו^אין ומשקה מבורו אלא ממלא ומשקה מ?חוץ זה עושה לו פותחת וזה עושה לו .פותחת Mishnah 4: If somebody has a cistern inside another's house, he may enter at times when people usually enter50 and must leave when people usually leave. He cannot bring his animal and let it drink from his cistern but draws water and lets it drink outside. Each of them makes a lock for himself51.
מי שיש לו גינה לפנים מגינתו של חבירו נכנס בשעה שדרך בני:משגה ה ··
:
י
,
. יV
V
T
T
:
T
:
·
··
־:
ד
T
·
·
·
:
·
T
י
·· V
ןאינו מכניס לתוכה תגרים.אדם נכנסין ויוצא ?שעה שךךך ?ני אךם יוצאין .ולא יכנס לתוך שדה אחרת והחיצון זורע את הךךך Mishnah 5: If somebody has a vegetable garden inside another's vegetable garden, he may enter at times when people usually enter and must leave when people usually leave. He cannot bring traders inside52
64
NEZIOIN BAVA BATRA CHAPTER S
and cannot use it to go to another field; the outside owner may sow on the path53.
נתנו לו ךךןז מן הצד מדעת שניסן נכנס בשעה שהוא רוצה ויוצא:משנה ו בשעה שהוא רוצה מכניס לתוכה תגרים ולא יכנס לתוך שךה ארורת וזה מס .אינן רשאין לזורעה Mishnah 6: If he was allowed a path on the side by common accord, he may enter any time he wishes and leave any time he wishes; he can bring traders inside but cannot use it to go to another field; neither owner may sow on it. 50
Regular office hours only.
without his knowledge.
51
The cistern's owner makes a
52
To sell them his vegetables.
lock so the owner of the house cannot
53
Since the owner of the inside
draw water from his cistern.
plot may have a right of passage but
The
owner of the house puts a lock on the
has no property rights.
cistern so its owner cannot draw water
.סדרך
סחיצון אין זורע את. תני. מי שיש לו בור כולי:הלכה ד
(15c line 31)
: אף. דו אמר ליה. ס?נימי אין זורע את הדרך. מעלל אנא שרע.דו אמר ליה .חייס על דידך ולייש על דידי Halakhah 4 "If somebody has a cistern," etc. It was stated54: The outer one cannot sow on the path for the other can tell him, I would walk on slippery ground55. The inner one cannot sow on the path for the other can tell him, you would take care of yours and step on mine56. 54
This r e f e r s to the end of
person carrying agricultural tools.
Mishnah 6.
56
55
plants you will step on mine.
I would have to tiptoe around
your plants which is impossible for a
To avoid stepping on your
HALAKHAH
6
מי שהיתה ןךך הרבים עובו־ת ?תוך שדהו נטלה ונתן לסו:( משגה זfoi. 15b) ךךך היחיד או־בע אמות ךךך הרבים. מה שנתן נתן ושלו לא הגיעו.מן הצד המעמד.ךך המלך אין לה שיעור דו־ך הקבר אין לה שיעור.שש עשרה אמה ד .דייני ציפורי אמרו בית אךבעת קבין Mishnah 7: If a public way was passing through somebody's field, he took it away and gave them [a road] to the side of his property, what he gave, he gave, but what he wanted for himself he did not get57. A private way is four cubits wide58, a public way sixteen cubits59; a king's highway60 has no limit; the way to the cemetary has no limit61. The place for funeral orations, the judges of Sepphoris say an area of four qab62.
וכן המקבל מסבירו. המוכר מקום לסבירו לעשות לו קבר:משגה ח גךה אך?ע אמות על שש ופותס לתוכה/לעשות לו ק?ר עושה תוכה של מ והכוכין או־כן אןבע.שמונה כוכיו שלשה מיכן ושלשה מיכן ושנים ???דן אמות ורומו ש?עה ורסבן ששה ר?י שמעון אומר עושה תוכה של מעךה שש אך?עה מיבן ןאךבעה מי?ן ושלשה.על שמו?ה ופותס לתוכה שלשה ?גשר ?וך ועושה חצר על פתח המערה שש.?נגדן ואחד מימין הפתח ואחד מן השמאל ופותס לתוכה שתי מערות אסת מיכן ןאסת.על שש כמלוא המיטה וקובריה רבן שמעון בן גמליאל אומר.מיכן ר?י שמעון אומי אר?ע לאר?ע רוחותיה .הכל לפי השלע Mishnah 8: If somebody sells a plot to another to build a grave63, or he contracts to build him a grave makes the cavity of the cavern four cubits by six64 and opens into it eight sepulchral chambers, three on each side and two at the back wall. The chambers are four cubits long, seven [handbreadths] high and six [handbreadths] wide65. Rebbi Simeon says, he makes the cavity of the cavern six by eight [cubits] and opens into it thirteen sepulcral chambers, four on each side, three at the back wall, one to the right of the entrance and one to its left66. In front of the cavern he excavates a courtyard of six by six [cubits] for the bier and its carriers.
64
NEZIOIN BAVA BATRA CHAPTER S
He opens into it two caverns, one at each side. Rebbi Simeon says four, each to each direction of the compass 6 7 .
Rabban Simeon ben Gamliel
says, all depends on the rock 68 . 57
An unpaved public way passing
65
Since each chamber is one cubit
between two fields cannot be changed.
wide, the chambers are spaced one
58
cubit apart and the extreme ones half a
In all cases where there is a
right of access, the access road has to
cubit from the corner.
be a minimum of four cubits.
66
59
Halakhah.
Not only for civil law but also
for the rules of the Sabbath.
67
60
A paved road, government built.
61
A f u n e r a l procession
may
overflow into adjacent areas. 62
This is e x p l a i n e d
2
excavated in front of the rock; it would have to be in the middle of a rock, No such
construction was ever excavated.
2500 square cubits or 1666 / 3 square
68
cubits.
chambers, their dimensions
63
A rock cemetery.
64
4 cubits wide by 6 deep.
the
His courtyard could not be
accessible by ladders.
Two thirds of a bet se'ah of
in
The number of caves, of funeral and
spacing.
רבי חייה. מי שהיונה ךךןז הרבים כולי עד סוף המשנה:הלכה ז
(15c line 31)
אמר ליה רבי יוחנן ימלא הגלבים. עושה אותן ?מן נגרין.בר יוסף אמר . ואין העוברות נוגעות בו. בונה מלפנים כבחוץ. כיצד עושה.אינן נקברין כן . בני חד־א מלעיל ןחךא מלרע.אינו עבר Halakhah 7:
"If a public way was passing through somebody's," etc., to
the end of the Mishnah. Rebbi Hiyya bar Joseph said, he makes them like keyholes 69 . Rebbi Johanan told him, but dogs are not buried in that way! What does he do? He builds inside as if outside 70 . Do the crossings not interfere with one another 7172 ?׳They do not cross; he builds one higher and one lower 73 .
6
HALAKHAH 69
He explains what R. Simeon
caves are dug from one
center
means when he requires an extra
platform, by necessity the four cubits
chamber each right and left of the
long burial chambers close to the
door. Would they not also be on the
entrance of each cave will intersect
side walls? He proposes to build the
with the one dug for the cave at a right
two additional chambers vertically and
angle to it; the entire plan cannot be
to bury the dead standing up. In the
executed.
Babli, 101a, this opinion is attributed to
72
R. Yose ben R. Hanina; there also it is
עוברות. This may be a scribal error.
rejected by R. Johanan.
73
70
In the corners between the back
least four cubits high so that the
wall and the sides, opposite the
chambers in different caverns can be
entrance, in a 45° angle to both walls
dug at d i f f e r e n t levels lest they
meeting at the corner.
intersect; or the caverns themselves
71
have to be dug at different levels.
This refers to another problem
with R. Simeon's plan. If four burial
E reads עובדות, עבדfor ,עבר
The burial caverns have to be at
האומר לחבירו פרק שביעי
) (foi. 15cמשנה א :האופןר לסבירו בית כור עפר אני מוכר לך היו שם ?קעים עמוקים עשרה טפחים או סלעים ?בוהים עשרה טפחים אינן נכ>ךדין עמה פחות מיכן נכ>ךךיו עפ)ה .ואם אפנר לו כבית כור ן)פר היו שם ?קעים עמוקים יותר מעשרה טפחים או סלעים ?בוהים יותר מעשרה טפחים הרי אילו נכ>ךדין עפנה. Mishnah 1: If somebody says to another: I am selling you a bet kor1 of dust2, if there were depressions ten handbreadths deep or rocks ten handbreadths high3, they are not measured with it4; less than that they are measured with it. But if he said, about a bet kor of dust, if there were depressions deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it. the rest. To measure the exact size of the
30 bet se'ah or 75'000 square
cubits.
4
area delivered.
1
Agricultural land.
2
They cannot be cultivated with
3
) (15c line 68הלפת א :האוכןר לסבית בית כור עפר $ני מוכר לן כולי .רבי יסא בשם רבי יוחנן .ובלבד במעוטי שדהו במובלעים בה .ובסלע ששילחו בית רובע אין נפ>ךד עמה .שב^צע נכ)ךד .ו^בצד אין נכ)ךד אי זהו צד ואי זהו אפ)צע .ךבית רבי ינאי אמרי .כל־שפןחרישה סובבתו זהו אכ)צע .אין המחרישה סובבתו זהו הצד .אתא רבי יוסי ?שם רבי יוחנן .היה רובה מצד אחד שאם ךנפזךנה ויש לה מיעוט נפ)ךד עפןה .ריוביןכמה .רבי חגי אמר .עד ארבע אמות .רבי יוסי בירבי בון א&ר .עד י טפחים .היה שם נקע אחד
65
HALAKHAH 1
דמר רבי יסא בשם רבי. נישמעינה פןהךא.!׳גמוק י טפחים ואין בו ד מהו ובסלע ששילחו בית רובע אין. ובלבד במיעוט השךה ובמובלעין בה.יוחנן היה רובה מצד אחד שאם. הדא אמרה. היה חלוק נמדד עמה.נמדד עמה היה שם נקע אחד ארוך והוא.ףנפזךנה ויש בה כמעוט אין נמדד עפןה היה ןגשוי כמין מקלות נכ^דד. רבי חייה בר ווא שאל.מסתלק לבית רובע היה ןגשוי כמין טבליות של שייש. רבי יוךן בר מן\פ>עאל שאל.עמה אי לא היה ןגשוי כמין קתךריות. רבי יצחק בר טבליי שאל.נבודד עמה אי לא [ רב הונא בשם רב ]רבי.ממקום דופנו הוא מודד אי ממקום שיפועו מודד .גפר/ ןהוא שיהא שם בית ד כור.חייה בשם רבי יוחנן •
V
T V
-
·
T
T
T
T
:
IT
T
T
T
*
T
:
·
י
T
T T
T
*
T
:
Halakhah 1: "If somebody says to another: I am selling you a bet kor of dust," etc. Rebbi Yasa said in the name of Rebbi Johanan: Only if it5 is the smaller part of his field and enclosed in it6. And a rock with a total surface area of a bet rova! is not measured with it7. If it is in the middle, it is measured, at the side it is not measured. What is a side and what is in the middle?
In the House of Rebbi Yannai they said, any place
surrounded by a ploughed area is in the middle; any place not surrounded by a ploughed area8 is to the side. Rebbi Yose came in the name of Rebbi Johanan: If it was a majority on one side, but if you spread it, it becomes a smaller part, and it is measured with it9. How wide10? Rebbi Haggai said, up to four cubits. Rebbi Yose ben Rebbi Abun said, up to ten handbreadths11. If there was a depression ten handbreadths deep but less than four12 wide, what is the rule? Let us hear from the following, what Rebbi Yasa said in the name of Rebbi Johanan: "Only if it is the smaller part of his field and enclosed in it. And a rock with a total surface area of a bet rova' is not measured with it. If it was split, it is measured with it." This means that if the greater part of it was on one side, but if you spread it, it becomes the smaller part and is not measured with it13.
646
NEZIOIN BAVA BATRA CHAPTER SEVEN
If there was a long depression which added up to a bet rovaiC!XA
Rebbi
Hiyya bar Abba asked: If it was shaped like sticks, is it measured with it or not? Rebbi Yudan bar Ismael asked: If it was like marble plates, is it measured with it or not? 15
Rebbi Isaac bar Tebelai asked:
If it was
formed like chairs, does he measure from the place of its wall or does he measure from its declivity 1 6 ?
Rav Huna in the name of Rav, [Rebbi]
Hiyya in the name of Rebbi Johanan: Only if the total agricultural area was four bet
kor11.
5
The depressions or rocky areas.
6
The total of the area that is
The question is whether the sale is
difficult or impossible to cultivate must
legitimate if an entire area of the field
be less than 50% of the total area and
is not usable for agriculture because of
cannot be directly accessible from the
many unusable spots when each in
boundary of the field.
isolation would be insignificant.
7
No single bad area may be more
which always quotes from mss.
10
The Mishnah, while specifying
than 1/24 of a bet se'ah or 104V6 square
depth or height of an unacceptable
cubits. The Babli, 103a, restricts the
obstacle, fails to indicate length or
total area of bad spots in a bet kor to 4
width.
batte rova'.
11
8
Yannai says, 10 handbreadths, R. Yose
"In the middle" means at least
four cubits removed from the boundary
Sittah
Mequbeset
reads: R.
bar Abun says, up to 4 cubits.
line of the property. Four cubits is the
12
customary space needed for the plough
numerals, fail to indicate whether one
and the cattle which draw it.
refers to handbreadths or cubits. The
9
This is the reading of L. Since
printer of the editio princeps, spelling
later the opposite conclusion is reached
out the numeral as a word, by choosing
by an argument, the readings of L are
the masculine form is referring to
consistent with one another.
handbreadths.
The
The mss., using l e t t e r s as
But Sittah
Mequbeset
reading of E is: "is not measured."
(following Rashba and Ritba) quotes
Then at the end the reading will be "is
the question as about "4 by 4" and this
measured".
in both Talmudim always refers to 4 by
This is the reading of
Sittah Mequbeset
Bava batra 102b,
4 cubits
which characterizes the
6
HALAKHAH minimum size of a piece of land for
cannot be part of the area sold.
which separate title can be acquired.
15
Then it is possible to read the question
questions mean.
as referring to depressions less than 10
16
handbreadths deep but more than 16
how the area of depression has to be
square cubits wide, which as a separate
measured, whether from the upper rim
area may be rejected by the buyer as a
or only on the bottom.
separate field.
17
13
reads:
these
The Mishnah does not specify
The remedy of the Mishnah,
"is
that the seller has to give the buyer
measured with it." This is the logical
additional land to make up for the bad
consequence of the quote that the
spots, only works if there be enough
rocks be measured with the field if the
adjacent agricultural land at the seller's
total area of the rocky surface was
disposal. If the buyer would have to
more than a bet rova' but no single
accept a replacement plot separate
piece of rock was of that size.
from the main field, the sale would be
14
Sittah Mequbeset
It is not clear what
The question already
was
annulled.
answered in the Mishnah, viz., that this
פחת כל־^הוא.גפר אני מוכר לך כ)ךה בסבל/ בית כור:( משנה בfoi. 15c) אם אמר הן חסר הן ילנר אפילו פחת רובע. הותיר כל־שהוא יחזיר.ינכה . יותר מכן יע^ה ח;ץבון.לסאה או הותיר רובע לסאה הגיעו Mishnah 2: "I am selling you a bet kor1 of dust measured by the surveyor's measuring tape," if a little bit be missing, he deducts, if it be a little more, he has to refund 1 8 . If he said "more or less," even if it was deficient by a quarter [qab] per se'ah or redundant by a quarter [qab] per seah, he received it 19 . For more than that one makes a computation 20 . 18
The buyer pays exactly for the
margin of ±4.1667%.
square cubits he received in land based
20.
on the fixed purchase price per bet kor.
the agreed price for 75'000 square
19
cubits.
A sale "more or less" allows a
The sale price is proportional to
64
NEZIOIN BAVA BATRA CHAPTER SEVEN
. הגיעו. הכא את מר. בית כור עפר אני מוכר לך כולי:1 ( הלכה15d
line 10)
אמרי ?)כיון. ליאאת הרובע בלבד ©חזיר לו אלא כל־המותר.והכאאתמר .שאףנ מוציאו לפחות מיובל מסזירו את למידה בסבל Halakhah 2: "I am selling you a bet kor of dust," etc. Here, you say that "he has received it." But there, you say that "not only the quarter [qab] he has to return but all the excess"21? They said, since you exclude him from the rule of "less22 than measured by the surveyor's measuring tape" you return him to the rules of "by the surveyor's measuring tape." 21
In Mishnah 2 it is stated that if
1
/24, the entire excess beyond the
the deviation of the delivered real
contracted amount must be restituted,
estate from the contracted amount be
not only the excess beyond 104.167%
1
less than /24, the contract was validly
over the contracted amount.
satisfied. But in Mishnah 3 it is stated
22
Short for "more or less than ..".
that if the difference was more than
ולמה. ופןהו מחזיר לו מעות ואם רצה ©חזיר לו קרקע:( משנה גfoi. 15c) אמרו מחזיר לו מעות לייפות כוחו של מוכר שאם שייר בשלה בית תשעת מחזיר לו את. וכדברי רבי עקיבה בית רובע.קבין ובגינה בית חצי קב .הקרקע ולא את הרובע בלבד הוא מחזיר לו אלא כל־המותר Mishnah 3: What does he return23? Money. But if he 24 agreed, he returns land to him. Then why did they say, he returns money to him? To empower the seller25, for if this one 24 retained for himself a space for nine qab26, or in a vegetable garden the space for half a qab (or following Rebbi Aqiba a bet rova') he returns land to him. Not only the quarter [qab] he has to return but all the excess.
מדה ביובל אני מוכר לך הן חסר הן יןנר ביטל הן חסר הן ענר:משנה ד הן חסר הן ילנר מדה בחבל ביטל מדה ביובל הן חסר הן יוני.מדה בחבל
6
HALAKHAH
. בסימניו ו?מיצךיו פחות משתות הגיעו עד שתות ינ?ה.דברי בן ננס Mishnah 4: "Measured by the surveyor's measuring tape, more or less;27" "more or less" invalidated "measured by the surveyor's measuring tape".
"More or less, measured by the surveyor's measuring tape;"
"measured by the surveyor's measuring tape" invalidated "more or less", the words of Ben Nannas. "By its description and its boundary strips,"28 less than one sixth he received it, up to a sixth he shall deduct. 23
The buyer who received more
delivered will be exactly as stipulated,
than 25 / 2 4 of the area agreed to for the
but it might not exactly be the amount
stated purchase price.
stipulated. Ben Nannas holds that the
24
The seller.
last statement always is the operative
25
To protect the seller; to avoid
one.
The Babli in 105a and the
his becoming the owner of a parcel too
Yerushalmi in Bava mesia' 8:10 (Note
small for agricultural use which
48) decide that practice does not
practically would be worthless.
follow Ben Nannas.
26
28
If the seller retained at least
In addition to stating the surface
3750 square cubits of land for exten-
area to be sold, the seller gave a
sive agriculture or 208^3 square cubits
topographical description of the field.
of land for intensive agriculture, the
If the latter disagrees with the former,
seller automatically has a legal claim
less than a 16 2 / 3 % error does not
to receive the excess amount in land,
change the contract.
An error of
2
rather than money.
exactly 16 / 3 % requires a monetary
27
adjustment; a larger error invalidates
The seller made two contra-
dictory statements, viz., that the amount
the entire transaction.
המוכר עבד. תני רבי חייה. מעות כולי. ופןהו מסזיר לו:( הלפת ג15d line
13)
נמצא ליסטיס או מוכתב למלכות.לחבירו ונמצא גנב או קוביסטוס הגיעו .לא הגיעו Halakhah 3:
"What does he return?
Money," etc.
29
Rebbi Hiyya
stated: If somebody sell a slave to another and he turns out to be a thief
6
NEZIOIN BAVA BATRA CHAPTER SEVEN
or a gambler 30 , he received him. But if he was a robber 31 or proscribed by the Government 32 , he did not receive him. 29
Tosephta 4:7; Babli 92b, Ketubot
60b, Qiddusin 11a. 30
Greek
considered as dead; the sale of a dead
Kupsuxri<;
"dicer,
slave is invalid. 32
gambler." 31
to capital punishment. He already is
Greek
In contrast to
A warrant is out for his arrest.
The sale is invalid.
the thief, a robber is armed and subject
האומר לסבירו סצי שלה אני מוכר לך משמניו ביניסן:( משנה הfoi. 15c) רוציה בדרום אני מוכר לך משמניו ביניהן ונוטל חציה.ונוטל חצי שדהו ששה. וכפנה הוא חריץ. והוא מקבל עליו מקום הגדר חריץ ובו סריץ.בדרום .טפחים ובן חריך שלשה Mishnah 5:
If somebody say to another: I am selling you half a field,
they estimate in common 3 3 and he takes half of his field. Its Southern part I am selling to you, they estimate in c o m m o n and he takes the Southern half. He has to accept the place of the wall 3 4 , the trench 35 or the small trench. How much is a trench? Six handbreadths 36 .
And the
small trench, three. 33
They together appoint
the
property also has to provide for the
appraiser who will determine what
wall and the trench separating the wall
exactly constitutes half a field in value.
from the field.
34
36
If it is necessary to fence in the
Width.
property, the owner of the fenced-in
רבי. חצי שךה אני מוכר לך כולי.האומר לחבירו
:הלכה ה
(15d line 16)
. השתות עצמו מנכה.הונא אמר
65
HALAKHAH
Halakhah 5: field," etc. 37
37
"If somebody say to another: I am selling you half a
Rebbi Huna said, the sixth itself he shall deduct.
This should be in Halakhah 3; it
from the area stated in the contract. It
refers to the end of Mishnah 4, Note
is not evident that Rebbi Huna here is a
28.
scribal error for Rav Huna even though
In the Babli, 106a, Rav Huna
declares that an error of one sixth
Rav Huna is quoted
follows the rules of errors less than one
frequently in Neziqin but Rebbi Huna is
sixth; i. e., he holds that monetary
only mentioned three times, and this in
adjustment is needed for any deviation
Bava mesia
reasonably
האומר לסבית סצי שךה אני מוכר לך ופלוני מקיפך ופלוני.( תני15d line
17)
נותן. רב הונא ו_רב יהודה ירבי ירמיה סד אמר.מקיפך וחצי פלוני מקיפך נותן לו כמין. וסד אמר. נותן לו כמין מטלית.לו כמין פנדיי וסד אמר .פסיקיא It was stated: If somebody says to another: I am selling you half a field, and X and Y and half of Z surround you.
Rav Huna, and Rav
Jehudah, and Rebbi Jeremiah 38 . One said, he gives him [an area shaped] like a pandur39.
And one said, he gives him something like a strip of
cloth. And one said, he gives him something like patches 40 . 38
The Babylonian who in the
boundary strips would indicate a
Babli usually is called Rav Jeremiah.
surface composed of two rectangles
39
forming a Γ. A "field in the form of
Greek jtavSoupa "three-stringed
lute." 40
patches" probably is a field of irregular It is not clear which shape of a
shape, or even composed of disjoint
field is meant. In the Babli, 62a/b, the
triangles, discussed in Kilaim as "ox
question is about a Gamma-shaped
head" (Kilaim 1:9, Note 202; 2:7 Note
field or one given in separate pieces.
101). For this, one has to assume that
If one assumes the original field to be
one of the sides is not contiguous with
rectangular, the indication of
l
2 /2
the other two.
יש נוחלין פרק שמיני
מ^חילין ולא. נוסלין ולא מעזילין. יש נורולין ומנחיליו:( משגה אfoi. 15d) אילו נוחלין ומנחיליו האב את הבנים. לא נוסלין ולא מנחילין.מחלין האיש את אמו והאיש את.והבנים את האב והאחין מן האב נוסלין ומנחיליו האשה את בנה והאשה את בעלה.אשתו ומי אחיות נוסלין ולא מנחילין .ואחי האם מנחילין ולא נוסליו והאחים מן האם ל א נוחלין ולא מוחילין Mishnah 1: Some inherit and bequeath; inherit but do not bequeath, bequeath but do not inherit, neither inherit nor bequeath1. The following inherit and bequeath: The father from the sons, and the sons from the father, and the paternal brothers inherit and bequeath2. A man from his mother, a man from his wife, and the sons of sisters inherit but do not bequeath3.
A woman to her son, a woman to her husband, and the
mother's brothers bequeath but do not inherit3. But the maternal brothers neither inherit nor bequeath4.
סדר לחלות כך הוא איש פי ימות ובן אין לו והעבתנם את:משגה ב הבת
הבן קודם לבת ןכל־יוצאי יריכו של בן קוךם לבת.נחלתו לבתו
האחין קוךמין לאחי האב.קודמת לאחיו יוצאי יריכה של בת קולמיו לאחין זה הכלל כל־הקוךם בנסלה.כל־יוצאי ירילו של אחים קודמיו לאחי האב . ןהאב קודם לכל יוצאי יריכו.יוצאי יריכו קודמיו Mishnah 2: The order of inheritances is the following: "If a man die without a son, you shall transfer his estate to his daughter5." The son precedes the daughter and all the son's descendants come before the daughter6. The daughter precedes the brothers and all the daughter's
65
HALAKHAH 1
descendants precede the brothers. The brothers precede the father's brothers and all their descendants precede the father's brothers. This is the principle: For every one preceding in inheritance, his descendants precede7. But the father precedes all his descendants8. 1
Among relatives.
inheritance is derived mainly from
2
The father inherits from his
Num. 27:8-11.
childless son. The sons inherit from
6
their father. The brothers inherit from
daughter is alive and also a prede-
their childless brother after the father's
ceased son's daughter, the grand-
death.
daughter will inherit but not the
3
A son
inherits
from
widowed or divorced mother.
his
If at the death of the father a
daughter.
On the other hand, the
A
daughter has a claim on the estate for
husband inherits from his wife. The
support or dowry, cf. Mishnah 11,
sons of sisters inherit from an uncle
Ketubot 13:3.
who died without children or brothers.
7
But women do not inherit except
to inheritance are valid per stirpes.
daughters of a man who died without
8
sons.
son dies during his father's lifetime, the
4
Only agnates inherit; all claims
But not his grandchildren. If a
Maternal halfbrothers are not
father inherits only if the son left no
considered relatives for the law of
descendants. Since the brothers only
inheritance since Num. 26:55 restricts
could
inheritance to "the paternal tribe."
descendants, they cannot inherit if the
5
father is alive.
Num. 27:8.
VK ? ) ־m n j
Biblical law of
YPN
1
DNt n ^ p ? U r D H on-avD.!־ JinN.?
rp> 9
1>31? .
״HV n i l ) 3
ndh<
as t h e i r
'
!
.bNyovp? >?*>־ >־3r» .iT)2> n r o )־ND !־o ^ r i ^ H T D ־
on! .:rxipn•) .
inherit
!
[
i
!
?
?
<
ran
n
׳n>>־r p i i n ·pnN !־. p w
־o? n ? n n .•>w|־T p3>K׳r .p־w 1 0 W
?
־
J־W OrrpVD? )־it
. o n p i N o?i:t
־
father's
>
r it?
m md
i on nh
y pin
n . r a it» p K
!3D J!3 .on>piK p p v r a n .>־3
(
654
NEZIQIN BAVA BATRA CHAPTER EIGHT
. אמרו להן. בתי הבאה מכוחי אינו דין שתירשיני.הבאה מפח בני יורשתני • ·,· R
: I T
··
T
·
י
ד ד-
י
ד
:
־
•־
T
T
־
אם אמרתם בבת הבן שאינה באה אלא מפח האחים תאמרו בבת.לא -
-
·
-
T
T
־.·
T
T
T
..
...
| ..
-
-
ן
״
.
M
Y
וכל־בת יורשת נחלה ממטות. תלמוד לומר.שאינה באה אלא מפח הזקן ־
·
T ־: ־
V
V
־
T
:
·־
-
··יו
T ־
־
י ד:
·
ד ד
ד
·· ·:
אלא תי?תר אביה משבט זה. וכי היאך אי?שר לבת לירש שני מטות.וגוי .ןאמה משבט אחר Halakhah 1: "Some inherit and bequeath," etc. It is written: "If a man die without a son, you shall transfer his estate to his daughter5." Rebbi Ismael stated: The verse distinguished this inheritance from all other inheritances mentioned in the Torah, since for all of them it is written "you shall give,10" but here is written: "you shall transfer." It is an extension of the law11 that the daughter shall inherit. The Gentile Sages say, son and daughter are equal12, for they explain "if he have no son;" therefore, if he has one both are equal. One objected, is it not written "if he have no daughter;13" therefore, if he has one are both equal14? And you agree, if there is no child15, here also, if there is no son 16 .
The
Sadducees say, the son's daughter and the daughter are equal17, for they explain: Since my son's daughter who comes by force of her father does inherit from me, would it not be logical that my daughter who comes by force of myself should inherit from me? One told them, no. If you mention the son's daughter who only inherits by the power of the brothers, what could you say about the daughter who only inherits by the power of the old man18? The verse says, "any daughter who is an heiress of the tribes19." How is it possible for a daughter to inherit from two tribes? But explain it if her father was from one tribe and her mother from another20. 9
Read בני.
verses Num. 27:9-11.
10
The inheritance of the agnates,
11
He reads the hiph'il "to transfer"
6
HALAKHAH in the meaning of pi'el "to be pregnant",
17
Babli 116b.
to express an exception to the usual
18
The deceased son's daughter
rules.
As stated at the end of the
inherits her father's share in her
paragraph, the inheritance of the
grandfather's estate; her claim is the
daughter implies a transfer of the
same as that of any of her uncles. But
property to her sons, who belong to her
a daughter who has brothers has no
husband's family, not her father's.
claim whatsoever on her father's estate;
12
This is the rule in Roman and
she only has a lien on the estate for her
Egyptian native law while in Egyptian
dowry if at her father's death she was
Greek law the daughter inherited only
not yet married. The principles of the
if her dowry had not been paid (cf. R.
claims of a son's daughter and a
Taubenschlag, The Law of
daughter are different. Sifry
Roman Egypt
Greco-
in the Light of the
Num.
134.
Papyri, New York 1944, §11.)
19
13
Num. 27:10.
reads:
14
Would a daughter have to share
property, of the tribes of the Children
Num. 36:8.
The verse really
Any daughter, heiress of
her inheritance with the agnate uncles?
of Israel,
15
carries a (minor) dividing accent which
A man's brothers only inherit in
. . . But the word ממטות
the absence of stirpes.
may justify the truncation in the quote.
16
20
A daughter only inherits in the
absence of sons.
The same text in Ta'aniot 4:11,
69c 1. 37 and the Babli 111a.
מה אס הבן שאינו בא אלא. האב את הבן.( עד בדון בן את האב16a line 11) . האב שאין הבן בא אלא מכוחו אינו דין שיוןשו.מכרו האב סרי הוא יורשו . קרוב קודם.אמר קרא קרוב So far the son [inherits from] the father. The father from the son? Since the son only inherits by the father's power, is it not logical that the father on whom the son depends inherit from him? The verse says, "close21"; the closer relative has precedence22. 21
Num. 27:11.
over his grandchildren. Therefore, the
22
The argument presented would
argument de minore ad ma jus has to be
imply that the father has precedence
rejected and the rules all must be
66
NEZIOIN BAVA BATRA CHAPTER E
found in the verse. It is asserted that a
the agnate connected to the bequeather by a minimum of ascents in the
person's closest relatives are his
genealogical tree.
children. The verse then also justifies the rule of the Mishnah that the heir is
)(16a line 14
עד ?דון בת .בן .מה אם הבת שהורעתה כוחה ?ניכסי האב
ייפיתה כוחה בניכסי האם .בן שייפתה כוחו בניכסי האב אינו דין שנייפה · ·
•
T
· :
:
··
T
·י
·• י
v
· ·
ד
· :
!
··
r
r
··
י
י
:׳.׳-׳·.
כוחו ?ני?סי האם .נמצאת הבת למידה מן הכתוב והבן מקל וחומר .בן קודם לבת .רבי שמעון ?ן לעזר אומד משום דבי ז?ךיה ?ן הקצב .כך היה רבי שמעון בן יהוךה אומר משום רבי שמעון .אחד הבן ואחד הבת שויו ?משה האם ר?י מלוך ?שם ר?י להושע בן לוי .הלכה ?רבי זכךלה .דבי ינאי קפוךקייא הוה ליה עו?ךא וחוו דיינין רב הונא ור?י יהודה בן פזי ן_רב אחא. אמר לון רב אחא .אחינו ש?חוצה לאךץ הךיוטות הן והן טועין אה ההלכה. ועוד דאינון סימכון על י׳ךא ךר?י מלוך ?שם ר?י יהושע ?ן לוי .ולי תו כן. ר?י סימון ?שם ר?י יהושע ?ן לוי .אין הלכה ?ר?י זכךיה .ר?י בא ?ריה ךר?י חייה ?שם ר?י יוחנן .אין ןזל?ה ?ר?י זכו־יה בן הקצב .ר?י לעזר א?וי ךר?י יצחק בר נסמן ?שם ד?י הושלה .אין וזלכה ?רבי ז?ךיה· ר?י ינאי ור?י יוחנן הוון ית?ין .אעל ר?י ירדן נשייא ושאל .ןכל־?ת יורשת נמלה ממטות. מהו .אמר ליה .מקיש מטה האב למשה האם .מה משה האב אין לבת ?מקום הבן אף מטה האם איו לב ת ?מקום בן .או חילוף .מה מטה האם יש ל?ת ?מקום בן אף מטה הא? יש לבת ?מקום בן .אמר ליה ד?י יוחנן .איתא מן תמו לית אהן גו?ךא ?עי ?יישמע מילה ךאורייא. A son? Since the daughter, whose power is
So far a daughter23.
diminished regarding the father's property, has her power increased regarding the mother's property, should the son's power not be increased regarding the mother's property, since his power is increased regarding the father's property? It turns out that for the daughter one infers from the verse and for the son from an argument de minor e ad ma jus. Does the son precede the daughter? Rebbi Simeon ben Eleazar said in the name of
6
HALAKHAH1
Rebbi Zachariah the butcher's son: So did Rebbi Simeon ben Jehudah say in the name of Rebbi Simeon: Both son and daughter are equal for the mother's tribe24. Rebbi Mallukh in the name of Rebbi Joshua ben Levi: Practice follows Rebbi Zachariah. Rebbi Yannai the Kappadokian had a case; the judges were Rav Huna25, Rebbi Jehudah ben Pazi, and Rebbi Aha.
Rebbi Aha told them:
Our brothers outside the Land are
unqualified and err in practice; in particular they rely on Rebbi Mallukh in the name of Rebbi Joshua ben Levi, but it is not so. Rebbi Simon in the name of Rebbi Joshua ben Levi:
Practice does not follow Rebbi
Zachariah. Rebbi Abba the son of Rebbi Hiyya in the name of Rebbi Johanan: Practice does not follow Rebbi Zachariah. Rebbi Eleazar the father of Rebbi Isaac bar Nahman26 in the name of Rebbi Hoshaiah: Practice does not follow Rebbi Zachariah.
24
Rebbi Yannai and Rebbi
Johanan were sitting when Rebbi Yudan the Prince came and asked concerning: "Any daughter who is an heiress of the tribes," what is the rule? He 27 said to him, it binds the father's tribe together with the mother's tribe. Since from the father's tribe there is nothing for the daughter when there is a son, so also from the mother's tribe there is nothing for the daughter when there is a son. Or is it the other way around?
Since from the mother's tribe there is something for the
daughter when there is a son, so also from the father's tribe is there something for the daughter when there is a son28? Rebbi Johanan said to him 29 , let us leave; that man does not want to listen to words of instruction. 23
In all paragraphs dealing with
laws do not apply to the mother's
the laws of inheritance, Num. 27:6-11,
estate. Since Num. 36:8 mentions the
36:8-9, Deut. 21:15-17, only the father is
daughter as heiress, one infers that the
mentioned. One might infer that these
daughter inherits from her mother
6
NEZIOIN BAVA BATRA CHAPTER E
(Sifry Num. 134).
Nahman" was his family name.
24
Babli 11 la; Tosephta 7:10.
27
R. Yannai. the senior authority.
25
One has to read Rebbi Huna; the
28
This is R. Yudan the Prince's
second generation Babylonian Rav
objection.
Huna could not sit in a court together
29
with two Galilean fourth generation
parallel to the Babli:
judges, even though in the Babli, 111a,
Johanan; since the student R. Johanan
Rav
could not tell his teacher R. Yannai to
Huna is r e p o r t e d
to
have
erroneously followed R. Zachariah. 26
Probably one should
read,
He said to R.
insult the patriarch to his face.
From here it seems that "bar
16)
לא הוא האיש את אמו הוא. ו ה א י ש את אמי והאיש את אשתוa
ומר הדא. רבי י*חק בעי מימר פנסטא ולא אשבח.האיש את אשתו תינייתא הילכתא. t T ן · T : 2 "A man from his mother, a man from his wife." Is "a man from his mother" not the same as "a man from his wife"30? Rebbi Isaac: he wanted to enumerate all cases31 and did not find them, so he formulated the rule twofold. 30
Neither rule has a direct script-
31
The word
nudjb in
L's text
ural root. The inheritance of a man
defies explanation. E's reading nooas is
from his mother was earlier derived
read by S. Lieberman as Jtdvxoos "in
from a biblical expression (Note 20).
all ways, in any way". The Mishnah
The inheritance of a man from his wife
often is formulated with redundancies,
is not implied by this.
if the enumeration of all cases helps
In the Babli
111b and Si fry Num. 134 the husband's
memorization.
inheritance is inferred from Jos. 24:33;
In the Yerushalmi, the husband's
one explains that the "property of
right to his deceased wife's estate
Phineas in the Mountains of Ephraim"
possibly remains a matter of common
must have come to him as inheritance
law [Halakhah 6, followed by Mai-
from his wife since as a priest he
monides (Nehalot
would have been barred from receiving
rejected in the Babli as minority
property outside of Levitic cities.
opinion (Ketubot 83b)].
1:8, Issut
12:3);
Cf. M. A.
lin
HALAKHAH Friedman, Jewish Marriage in Pales-
65
391 ff.
tine, Tel-Aviv and New York 1980, p.
. מכל־מקום. תלמוד לומר בן. בן בת מניין. אין לי אלא בן.( בן16a Hnc 35) . תלמוד לומר בת. ?ן בת בת בן בת בת בן בן מניין. אין לי אלא בת.בת ?ני אחים בנות אחים בני בנות. אין לי אלא אחים. אחים.מכל־מקום . מכל־מקום. תלמוד לומר לשארו הקרוב.אחים מניין 32
"Son." Not only a son, from where a daughter's son? The verse says,
"a son33", from anywhere. "Daughter." Not only a daughter, from where a daughter's son, a son's daughter, daughter's daughter, a son's son? The verse says, "a daughter", from anywhere. "Brothers." Not only brothers, from where brothers' sons, brothers' daughters, brothers' sons' daughters? The verse says, "his flesh's relatives", from anywhere34. 32
Cf. Babli 115a. The argument is
34
As long as an agnate exists, no
intended to show a biblical source for
matter how many generations one
the claim that the rules of inheritance
would have to go back, he becomes the
are to be interpreted per stirpes.
heir.
33
Only the male ancestors are
No definite article is used in the
considered since Num. 26:55 requires
paragraph, to allow maximum freedom
that inheritance be governed by "the
of interpretation.
names of the fathers' tribes."
ל?חד נטלי שלשה חלקים בנסלה חלק אביסן שהלה$ בנות:( משנה גfoi. 15d) עם יו*אי מצרים וחלקו עם אחיו ?נ?סי חפר ושהיה ?כור ניטל שני סלקים Mishnah 3: Zelophehad's daughters35 took three parts36 in inheritance: Their father's who was of those who left Egypt, his part among his
66
NEZIOIN BAVA BATRA CHAPTER E
brothers in the estate of Hepher37, and because he was firstborn he was taking two parts38. 35
He had five daughters but no
distributed to "those", i. e., those
sons, Num. 27:1-7.
mentioned in the second desert census,
36
Cities with the names of the
Num. 26:5-51, but computed "by the
daughters dominate the entire Southern
names of their fathers' tribes" which
part of Cisjordan Manasseh.
means the names of those who left
The
problem to be discussed is how to
Egypt.
compute the distribution of land by
37
Joshua according to Num. 26:52-56
alive at the time of the Exodus.
which prescribes first that the land be
38
Who was supposed to have been
Mishnah 4.
.רבעו משה לפני אמרו צלפחד בנות: .צלפחד כולי בנות: :( הלכה ג16a line 39) ·· ־ v ·· : ־ ! IT T : r : T : T s .אמינו תתיבם צלפחד בנותs איו אם.אבינו ·את.· נירש צלפחד אנו בנותT אם ... .. - . T ; T ! ·· י · T · ־ T : T : כן בנות. אמר לו הקדוש ברוך הוא.מיד ויקרב משה את משפטן לפני ייי . תן לסן במטלטלין. תן לסן בקו־קעות. תן לסן אחוזת נחלת.צלפחד דוברות .תן לסו סלק אביסו ?תוך אחי אביסן Halakhah 3: "Zelophehad's daughters," etc.
39
Zelophehad's daughters
said before our teacher Moses: If we are Zelophehad's daughters, we should inherit from our father. If we are not Zelophehad's daughters, let our mother enter levirate marriage40. Immediately, "41he brought their suit before the Eternal."
The Holy One, praise to Him, told him,
"42Zelophehad's daughters speak correctly.
Give them possession of
inheritance," give them real estate, give them movables, give them their father's part among their father's brothers. 39
Babli 119b; Tanhuma Pinehas 6,
the widow of a man who dies without
9 ,Tanhuma Buber Pinehas 8, 9, Num.
sons should be treated like the widow
rabba Pinehas 11.
of a childless man, Deut. 25:5-9. Since
40
the latter conclusion obviously is
If daughters cannot inherit then
6
HALAKHAH impossible, so is the hypothesis from .27:7-8.whichit follows.
41
Num. 27:5. 42
Num
דקתיב לשמות. ליוצאי מצרים נקנחלקה הארץ.( רבי יאשיה אמר16a line 43) אלא מ?ני הנשים ימ?ני. ואם כן מה תלמוד לומר לאלה.מטות אבותיו . לבאי הארץ נךנחלקה האחי ש?אמר לאלה תחלק. רבי יוחנן אמר.הקטנים אם כן מה תלמוד לומר לשמות מטות אבותיי· משונה נסלה זו מכל־?חלות רבי. תני. שכל־נחלות חיים יירשיו מתים וכא מתים ייר״שין חיים.שבעולם למצאי מצרים ולעומדים בערבות מואב נונחלקה.סהושע בן קרחה אומר מי שהיה מיוחאי מ*_רים ומעומדים בערבות מואב נטל שני. כיצד.הארץ סלקים מיוצאי מ<ירים ולא מעומדים בעךבות מואב מעומדים בערבות . בנות צל?חד נשלו חמשה חלקים.מואב ולא מייצאי מצרים נטל סלק אחד ושהיה בכור. וסלקן עם העומדים בערבות מואב.סלקן עם יי^אי מ^רים אמר רבי יוסי· מונניתא. וסלק אביהן בתיך אחי אביהן.נטלו שני חלקים הךא היא. אלא נתון תתן להן אחזת נמלה בתוך אחי אביהן.לא אמרה כן דכתיב ויפלו סבלי מנשה עשרה 43
Rebbi Joshiah said, the Land was distributed to those who left Egypt,
as it is written: "By the names of the fathers' tribes they shall inherit.44" Then why does the verse say: "To those45"? Only because of women 46 and because of children4•7. Rebbi Johanan48 said, the Land was distributed to those who entered the Land49, as it was said, "to those it shall be distributed45." Then why does the verse say: "By the names of the fathers' tribes"? This inheritance was different from all other inheritances in the world. For in all other inheritances in the world the living inherit from the dead but here the dead from the living50. It was stated51: Rebbi Joshua ben Qorha said, the Land was distributed to those who left Egypt and to those who stood in the plains of Moab.
66
NEZIOIN BAVA BATRA CHAPTER E
How is that? If one was both of those who left Egypt and those who stood in the plains of Moab, he took two parts52. Of those who left Egypt but not of those who stood in the plains of Moab, or of those who stood in the plains of Moab but not of those who left Egypt, he took one part. The daughters of Zelophehad took five parts: their part with those who left Egypt 54 and their part with those who stood in the plains of Moab. And because he 55 was a firstborn they took two parts. And their father's part among his brothers. Rebbi Yose said, the Mishnah says otherwise 5 6 . But "giving you shall give them inheritance a m o n g their father's brothers.42" That is what is written: "Ten measures fell to Manasseh57". 43
Babli 117a; a different version
Tanhuma Pinehas
5 = Num.
rabba
21(9). 44
first census as explained by Rebbi in the section after the next. 51
Num. 26:55, referring to the
117a/b (R. Simeon ben Eleazar),
slightly differently Tosephta 7:8 (R.
census Num. 1.
Eliezer ben Jacob).
45
52
Num. 26:53. The verse asserts
In the Tosephta: It was given to
that the distribution of land has to be
those who left Egypt and distributed to
based on the census of Num. 26.
those who stood in the plains of Moab.
46
The daughters of Zelophehad.
53
47
As will be explained later,
Joshua.
This applies only to Caleb and
Notes 63 ff.
54
48
Egypt could not enter the Land applied
One has to read with E and the
The decree that those who left
Babli "Jonathan" as contemporary of R.
neither to women nor to Levites.
Joshiah.
55
49
Each of the persons counted in
rule that the firstborn takes a double
the second census became a candidate
portion does not apply to expected
for a piece of land similar in value to
acquisitions of the estate, here it is
that of any other.
considered already acquired because of
50
God's promise in Egypt (Ex. 6:8).
While the number of lots was
Zelophehad. Even though the
determined by the second census, the
56
They only received three parts.
final allotment was made through the
The Mishnah can only be interpreted
663
HALAKHAH following R. Joshiah.
districts, it follows that the five
57
Jos. 17:5. It is explained in Jos.
females in the plains of Moab, while
17:2 that Gilead and Bashan were given
representing only one person of the
to the seven male clans of Manasseh,
Exodus, received
and the Cisjordan territory to the five
territory of Manasseh.
3
/ 1 0 of the entire
female clans. If together this made ten
ןס>קן. סלקו עם יוצאי מצרים.( יהושע וכלב נטלו שלשה חלקים16a line 57) הדא הוא ךכתיב ויהושע. ונטלו חלק מרגלים.עם העוכ>ךים בעו־בות מואב אבל סלק מתלוננים ועדת קרח.בן נין וכלב בן יפונה חיו מן האנשים וגוי הךא היא ךכתיב ו?ני. ו?ניסם בזכות אבי אביסן ואמותיסן.נפל לאמצע .קרח לא מתו Joshua and Caleb took three parts: Their part with those who left Egypt and their part with those who stood in the plains of Moab53; in addition they took the parts of the spies 58 .
Th
