Jerusalem Talmud Bava Kamma Chapter 1

אַרְבָּעָה אָבוֹת נְזִיקִין הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר. לֹא הַשּׁוֹר כַּהֲרֵי הַמַּבְעֶה וְלֹא הַמַּבְעֶה כַּהֲרֵי הַשּׁוֹר. לֹא זֶה וָזֶה שֶׁיֵּשׁ בָּהֶן רוּחַ חַיִים כַּהֲרֵי הָבּוֹר שֶׁאֵין בָּהּ רוּחַ חַיִים לֹא זֶה וָזֶה שֶׁדַּרְכָּן לֵילֵךְ וּלְהַזִּיק כַּהֲרֵי הָאֵשׁ שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁדַּרְכָּן לְהַזִּיק וּשְׁמִירָתָן עָלֶיךָ וּכְשֶׁהִזִּיק חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ. אַרְבָּעָה אָבוֹת נְזִיקִין כול׳. הַשּׁוֹר זֶה הַקֶּרֶן. דְּכְתִיב כִּי יִגֹּף שׁוֹר אִישׁ אֶת שׁוֹר רְעֵהוּ וגו׳. עַד כְדוּן בְּתָם. בְּמוּעָד מְנַיִין. אוֹ נוֹדַע כִי שׁוֹר נַגָּח הוּא וגו׳. הַבּוֹר. כִּי יִפְתַּח אִישׁ בּוֹר וגו׳ בַּעַל הַבּוֹר יְשַׁלֵּם וגו׳. הַמַּבְעֶה. כִּי יַבְעֵר אִישׁ שָׂדֶה אוֹ כֶרֶם וְשִׁלַּח אֶת בְּעִירֹה. זֶה הָרֶגֶל. דִּכְתִיב מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחַמּוֹר. וּכְתִיב הָסֵר מְסוּכָּתוֹ וְהָיָה לְבָעֵר. זֶה הַשֵּׁן. פְּרוֹץ גְּדֵירוֹ וְהָיָה לְמִרְמָס. זֶה הָרֶגֶל. וְהַהֶבְעֵר. דִּכְתִיב כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וגו׳. אֲנָן תַּנִּינָן. אַרְבָּעָה אָבוֹת נְזִיקִין. וְתַנֵּי רִבִּי חִיָיה שְׁלֹשָׁה עָשָׂר. נֶזֶק צַעַר רִיפּוּי שֶׁבֶת וּבוֹשֶׁת שׁוֹמֵר חִנָּם וְהַשּׁוֹאֵל נוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. אֱמוֹר מֵעַתָּה. מַה דְתַנִּינָן אֲנָן לְהֶכְשֵׁר נְזָקִין. מַה דְתַנֵּי רִבִּי חִיָיה בֵּין לְהֶכְשֵׁר נְזָקִין בֵּין לְנִיזְקֵי גוּפוֹ. רִבִּי חַגַּיי שָׁאַל. הֵיךְ תַּנִּינָן. אַרְבָּעָה אָבוֹת נְזִיקִין. אִם הַכֹּל אָמוּר בְּשׁוֹר אֶחָד נִיתְנֵי שְׁלֹשָׁה. וְאִם הַכֹּל אָמוּר בְּשׁוֹר שְׁלֹשָׁה נִיתְנֵי חֲמִשָּׁה. אֶלָּא כְּמַה דְאִישְׁתָּעֵי קִרְיָיא אִישְׁתָּעְיַית מַתְנִיתָא. תּוֹלְדוֹת הַקֶּרֶן. נְגִיחָה נְגִיפָה נְשִׁיכָה רְבִיצָה בְעִיטָה דְחִיָיה. רִבִּי יִצְחָק מַקְשֵׁי. נְגִיפָה נְגִיחָה עִיקָּר הֵן וְאַתְּ עֲבִיד לוֹן תּוֹלְדוֹת. אֶלָּא מַתְחִיל בָּעִיקָּר וּמְסַיֵים בְּתוֹלְדוֹת. תּוֹלְדוֹת הַבּוֹר. כָּל פִּירְקָא תְלִיתָיָיא דְתַנִּינָן בִּנְזִיקִין. רִבִּי תַנֵּי. הִנִּיחַ גַּחֶלֶת בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וּצְלוּחִיתוֹ בְיָדוֹ. נִשְׂרְפוּ כֵלָיו וְנִשְׁבְּרָה צְלוּחִיתוֹ חַיָיב עַל הַצְּלוּחִית מִשּׁוּם בּוֹר וְעַל הַכֵּלִים מִשּׁוּם אֵשׁ. תּוֹלְדוֹת הָרֶגֶל. תַּנֵּי. בְּהֵמָה שֶׁנִּכְנְסָה לִרְשׁוּת הַיָּחִיד וְהִזִּיקָה בֵּין בְּיָדָהּ בֵּין בְּרַגְלָהּ בֵּין בְְּקַרְנָהּ בֵּין בְּעוֹל שֶׁעָלֶיהָ בֵּין בְּשָׁלִיף שֶׁיֵּשׁ בָּהּ בֵּין בָּעֲגָלָה שֶׁהִיא מוֹשֶׁכֶת. מְשַׁלֵּם נֶזֶק שָׁלֵם. וְהַמַּזִּיק בַּכַּרְמְלִית מְשַׁלֵּם נֶזֶק שָׁלֵם. תּוֹלְדוֹת הַשֵּׁן. הֲווֹן בְעַיָין מֵימַר. פָּרָה שֶׁאָכְלָה שְׂעוֹרִים וַחֲמוֹר שֶׁאָכַל כַּרשִׁינִין וְכֶלֶב שֶׁלִּיקְלֵק אֶת הַשֶּׁמֶן וַחֲזִיר שֶׁאָכְלָה בָשָׂר כּוּלְּהוֹן תּוֹלְדוֹת הַשֵּׁן אִינּוּן. אָמַר רִבִּי יִצְחָק. כּוּלְּהוֹן עִיקַּר שֵׁן אִינּוּן. וְהָא תַאנֵי. תּוֹלְדֹת הַשֵּׁן. בְּשֶׁדָּרְסָה עַל גַּבֵּי נוֹד מָלֵא שֶׁמֶן. וּבְסִיכָה גּוּפָהּ נֶהֱנֶה כְּמַה דְתֵימַר תַּמָּן הַשֵּׁן אוֹכֶלֶת וְהַגּוּף נֶהֱנֶה. אוֹף הָכָא נֶהֱנֶה גוּפָהּ. רִבִּי יִרְמְיָה בָעֵי. הָיְתָה מְהַלֶּכֶת וּפוֹלֶטֶת עֲשָׂבִים מַהוּ. אָמַר רִבִּי יוֹסֵי. מַה אִם הַמַּנִּיחַ גַּחֶלֶת לִרְשׁוּת הָרַבִּים עַד מָקוֹם שֶׁהִיא מִתְהַלֶּכֶת הִיא מַזֶּקֶת. מַאי כְדוֹן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר בְּמַנִּיחַ סַכִּין סְמוּכָה לִרְשׁוּת הָרַבִּים. כְּמַה דְתֵימַר תַּמָּן. הָאֵשׁ נוֹגֵעַ מִצַּד אֶחַד וְנִתְחַלְחֵל כּוּלּוֹ. אוֹף הָכָא. אָדָם נוֹגֵעַ מִצַּד אֶחַד וְנִתְחַלְחֵל כּוּלּוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי בּוֹר מָלֵא מַיִם וְנָפַל שָׁמָּה גְדִי קָטָן וְנִכְנְסוּ מַיִם דֶּרֶךְ אָזְנָיו וְנִתְחַלְחֵל כּוּלּוֹ. וָכָא נִתְחַלְחֵל כּוּלּוֹ. רִבִּי יִרְמְיָה בָעֵי. הָיְתָה מְהַלֶּכֶת וּמְעַקֶּרֶת עֲשָׂבִים בְּגוּפָהּ וּבְקַרְנָהּ מַהוּ. שִׁינּוּי הוּא. דַּרְכָּהּ לָכֵן. רִבִּי בּוּן בַּר חִיָיה בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אִם לֹא נֶאֱמַר שׁוֹר הָיִיתִי לָמֵד שׁוֹר מִן הַבּוֹר. מָה אִם הַבּוֹר שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק חַיָיב לְשַׁלֵּם. שׁוֹר שֶׁדַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק לֹא כָּל שֶׁכֵּן. אוֹ מָה הַבּוֹר מְשַׁלֵּם נֶזֶק שָׁלֵם אַף הַשּׁוֹר מְשַׁלֵּם נֶזֶק שָׁלֵם. אוֹ מָה הַשּׁוֹר מְשַׁלֵּם חֲצִי נֶזֶק אַף בּוֹר מְשַׁלֵּם חֲצִי נֶזֶק. אִילּוּ לֹא נֶאֱמַר שׁוֹר הָיִיתִי לָמֵד שׁוֹר מִן הַבּוֹר. אוֹ אִילּוּ לֹא נֶאֱמַר בּוֹר הָיִיתִי לָמֵד בּוֹר מִן הַשּׁוֹר. וְלָמָּה תְנִינָתָהּ הָכָא. דְּאִית לֵיהּ מִילִּין סַגִּין. כֵּן. לֹא הֲרֵי מוֹשָׁב כַּהֲרֵי מִשְׁכָּב וְלֹא הֲרֵי מִשְׁכָּב כַּהֲרֵי מוֹשָׁב. נִיחָא לֹא הֲרֵי מוֹשָׁב כַּהֲרֵי מִשְׁכָּב. אִם מוֹשָׁב בְּטֶפַח יִטְמָא יִטְמָא מִשְׁכָּב בְּאַרְבָּעָה טְפָחִים. מִפְּנֵי שֶׁטִּימֵּא מִשְׁכָּב בְּאַרְבָּעָה טְפָחִים יִטְמָא מוֹשָׁב בְּטֶפַח. אִילּוּ לֹא נֶאֱמַר מִשְׁכָּב הָיִיתִי לָמֵד מִשְׁכָּב מִן הַמּוֹשָׁב. אִילּוּ לֹא נֶאֱמַר מוֹשָׁב הָיִיתִי לָמֵד מוֹשָׁב מִן הַמִּשְׁכָּב. וְלָמָּה תְנִינָתָהּ הָכָא. דְּאִית לִתְנוּיֵיה סַגִּין מִילִּין. כֵּן. לֹא פָרָשַׁת נֵירוֹת כַּהֲרֵי פָרָשַׁת שִׁילּוּחַ טְמֵאִין וְלֹא פָרָשַׁת שִׁילּוּחַ טְמֵאִין כַּהֲרֵי פָרָשַׁת נֵירוֹת. אִילּוּ לֹא נֶאֱמַר פָּרָשַׁת שִׁילּוּחַ טְמֵאִין הָיִיתִי לָמֵד פָּרָשַׁת שִׁילּוּחַ טְמֵאִין מִפָּרָשַׁת נֵירוֹת. וְלָמָּה תְנִינָתָהּ הָכָא. דְּאִית לִתְנוּיֵיה סַגִּין מִילִּין. כֵּן. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁהֵן בְּצַו מִיַּד וּלְדוֹרוֹת. אַף כָּל שֶׁהוּא בְּצַו מִיַּד וּלְדוֹרוֹת. אָמַר רִבִּי לָא. צָרִיךְ הוּא שֶׁיֵּאָמֵר לְכָל אֶחָד וְאֶחָד. וְהַשּׁוֹר מְלַמֵּד שֶׁהַבְּעָלִין מִיטַּפְּלִין בִּנְבֵילָה. דִּכְתִיב וְהַמֵּת יִהְיֶה לוֹ וּכְתִיב בַּבּוֹר וְהַמֵּת יִהְיֶה לוֹ. תַּנֵּי רִבִּי יִשְׁמָעֵאל. יָצְאוּ קַרְקָעוֹת שֶׁאֵינָן מִיטַּלְטְלִין. יָצָא אָדָם שֶׁאֵין לוֹ הֲנָיָיה בְמוֹתוֹ. וְהָאֵשׁ מְלַמֶּדֶת עַל כּוּלְּהֹן שֶׁהוּא חַיָיב עַל הָאוֹנְסִין. אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה. אָדָם שֶׁחָבַל בַּחֲבֵירוֹ תְּחִילָּה אַף עַל פִּי שֶׁחָזַר וְנַעֲשֶׂה נִזָּק חַיָיב. דִּכְתִיב וּמַכֶּה בְהֵמָה יְשַׁלְּמֶנָּה. יְשַׁלֵּם פְּחָתָהּ. פִּיסְקָא. וּכְשֶׁהִזִּיק חָב הַמַּזִּיק כול׳. אָמַר רִבִּי חֲנִינָה. מַכֶּה בְהֵמָה יְשַׁלְּמֶנָּה. יְשַׁלֵּם פְּחָתָהּ. בַּר פְּדָיָיה אָמַר. אִם טָרֹף יִטָּרֵף יְבִיאֵהוּ עֵד מְקוֹם הַטְּרֵיפָה לֹא יְשַׁלֵּם. אָמַר רִבִּי נָסָא. צוֹרְכָה לְהָדָא דְּרִבִּי חֲנִינָה וְצוֹרְכָה לְהָדָא דְּבַר פְּדָיָיה. אִילּוּ אִיתְאֲמָרַת דְּרִבִּי חֲנִינָה וְלֹא אִיתְאֲמָרַת דְּבַר פְּדָיָיה. הָיִיתִי אוֹמֵר. לְהֶכְשֵׁר נִזְקֵיהּ לֹא יְשַׁלֵּם כְּלוּם. לְנִזְקֵי גוּפָה יְשַׁלֵּם פְּחָתָהּ. הֲוֵי. צוֹרֶךְ הוּא שֶׁיֵּאָמֵר דְּבַר פְּדָיָיה. אוֹ אִילּוּ אִיתְאֲמָרַת דְּבַר פְּדָיָיה וְלֹא אִיתְאֲמָרַת דְּרִבִּי חֲנִינָה. הָיִיתִי אוֹמֵר. לְהֶכְשֵׁר נִזְקֵיהּ יְשַׁלֵּם פְּחָתָהּ. לְנִיזְקֵי גוּפָה יְשַׁלֵּם אֶת הַכֹּל. הֲוֵי. צוֹרֶךְ שֶׁיֵּאָמֵר דְּרִבִּי חֲנִינָה וְצוֹרֶךְ שֶׁיֵּאָמֵר דְּר׳ פְּדָיָיה. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. אֵין שָׁמִין לֹא לַגַּנָּב וְלֹא לַגַּזְלָן וְלֹא לַשּׁוֹאֵל אֶלָּא לִנְזָקִין. וַאֲנִי אוֹמֵר. אַף לַשּׁוֹאֵל אֵין שָׁמִין. וְאַבָּא מוֹדֶה לִי. וּמָאן הוּא אַבָּא. רִבִּי אוֹ אַבָּא בַּר אֲבוּהַ. אָמַר רַב חִסְדָּא. נַעֲשֶׂה עִיקָּר טְפֵילָה. אָתָא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. אֵין שָׁמִין לֹא לַגַּנָּב וְלֹא לַגַּזְלָן וְלֹא לַשּׁוֹאֵל אֶלָּא לִנְזָקִין. וְהַשּׁוֹמְרִין כִּנְזָקִין הֵן. רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי לָעְזָר. הָּאַנָּס וְהַגַּנָּב וְהַגּוֹזְלָן מָהוּ לָשׁוֹם לָהֶן. אָמַר לֵיהּ אֵין שָׁמִין לֹא לַגַּנָּב וְלֹא לַגּוֹזְלָן. וּמְנַיִין שֶׁאֵין שָׁמִין לָהֶן אָמַר רַבָּה בַּר מָמָל. חַיִים שְׁנַיִם יְשַׁלֵּם. חַיִים וְלֹא מֵתִים. עַד כְּדוֹן גְּנֵיבָה. גְּזֵילָה מְנַיִין. אָמַר רִבִּי אָבִין. וְהֵשִׁיב אֶת הַגְּזֵילָה כַּאֲשֶׁר גָּזַל.

MISHNAH: There are four main categories of damages 21–22 , as explained in the Halakhah. : The bull 21:28–32 ;35–36. , and the pit 21:33–34 . , and the devourer 22:4 . The Aramaic root בעי is found in Pseudo-Jonathan to Num. 22:2 as translation of Hebrew לחך “to devour”. The unusual expression מַבְעֶה is used to subsume two legal terms under one. , and the setting on fire 22:5 . . The bull is not like the devourer, nor the devourer like the bull; neither of them who are alive is like the pit which is not alive, nor either of them which move in causing damage is like the fire 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 land 22:4 . . HALAKHAH: “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, 21:35 . ” etc. So far a harmless animal. From where a notorious [dangerous] one? “Or it was known that it be a goring bull, 21:36 . ” etc. The pit, “if a man open a pit,” etc.; “the pit’s owner has to pay, 21:33–34 . ” etc. The devourer: “If a person causes a field or a vineyard to be despoiled by sending his animals; 22:4 . The meaning of יַבְעֵר is in doubt because of lack of parallels. It might as well be referring to damage by excessive grazing as to destruction by trampling. ” this is the foot as it is written 32:20 . The same explanation of Ex. 22:4 by Is. 32:20 is in the Babli, 2b . : “Those who send the foot of bull and donkey.” And it is written 5:5 . : “Remove its cover and it will be despoiled,” that is the tooth, “tear down its fence and it will be trampled,” that is the foot. And the setting on fire, as it is written 22:5 . : “If fire starts and finds thistles,” etc. We have stated: “Four main categories of damages.” But Rebbi Ḥiyya stated thirteen: Damages, suffering, medical costs, loss of earning power, shame 21:19 . “Suffering” means [payment for]bodily pain; “shame” refers to [payment for] mental anguish caused by loss of face. ; the unpaid trustee, and the borrower, the paid trustee, and the renter 7:9 (based on Ex. 22:6–12 ). The unpaid trustee does not pay if he can swear that he did not use the property; the borrower pays for everything; the paid trustee and the renter have to pay for what was lost or stolen but may swear that it was not their fault if the damage was caused by an act of God or forcible robbery. . Say now, what we stated [refers to] responsibility for damages Sinai 133 (2004) 174–180 (Hebrew); but the relation was already noted by Eliahu Fulda.]. All damages payable for actions of one’s animals are really fines for the owner’s negligence in watching his animal. . What Rebbi Ḥiyya stated [refers to] both responsibility for damages and bodily injury. Rebbi Ḥaggai 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”! But as it is presented in the verse, thus it is presented in the Mishnah and tooth are interpretations of one and the same verse, they are counted as one in the Mishnah. 2:4 (Note 192). . The derivatives of the horn 7 (9d l. 61), “pushing” is missing. In the Babli, 2b , the list is even shorter. In Mekhilta dR. Ismael, Mišpaṭim 12, the formulation of the list is attributed to R. Josia. The Babli’s list is also in Mekhilta dR. Simeon ben Ioḥai, Mišpaṭim, p. 278. : Goring21:28 , 31 ) used to describe the attack by an animal on a human. , hitting 22:35, used for attacks on other animals. , biting, wallowing, kicking, and pushing. Rebbi Isaac asked: Hitting and goring are fundamental, and you call them derivative? But he starts with the fundamentals and ends with the derivatives. Derivatives of the pit: The entire third Chapter of Mishnah Neziqin Chapter 3. The “pit” is the paradigm for any obstacle put in the public domain by a private person. . Rebbi stated: Somebody put a glowing coal in the public domain, another person came and stumbled over it while a flask was in his hand. If as a consequence that person’s clothing was singed and the flask in his hand was broken, he is obligated for the flask because of ‘pit’, and for the garments because of ‘fire’. Derivatives of the ‘foot’: It was stated: For an animal which entered a private property 22:4 limits strict responsibility of the owner to an animal of his which causes damage “on another person’s field”; full damages for foot and tooth are due only for damages caused on private property of a person other than the animal’s owner. and caused damage, whether by its forefoot, or by its hindfoot, or by its horn, 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 is a part of the public domain not really accessible to the public. The two main examples are “the sides of a thoroughfare”, the part of a street close to the houses if that part is not easy to use for walking because of stairs extending from houses or the fronts of the houses do not form a straight line. The other is “valley”, a rural access path which is public domain, not a thoroughfare but meant only as path for use by the farmers working adjacent fields. For the rules of the Sabbath, karmelit is neither private nor public. . Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig 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 oil, 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 grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to., that the hot coal was put on the border but not strictly inside the public domain. the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches 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 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 behavior. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: If “the bull” had not been written, I would have inferred the bull from the pit. 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 21:35. ? 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 damages. 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? Because there are many things. Similarly, the seat is not like the bed and the bed is not like the seat 15:4–5 proclaims the impurity of his bed and v. 6 that of his seat. Why do seat and bed have to be mentioned separately? In the baraita of R. Ismael ( Sifra, Introduction 5 ) the rules common to seat and bed are declared valid for any implement used for human rest, as illustration of the third hermeneutical rule “a principle derived from one paragraph”. . One understands that the seat is not like the bed. The seat a square ṭephaḥ large can become impure; the bed four ṭephaḥim large can become impure 18a . While textiles in general can become impure, small snippets cannot. Cloth being woven cannot become impure unless it has a size which makes it usable. This depends on the intended use. Cloth intended as cover of a seat becomes impure once it contains a square of side length of one handbreadth (probably 9.1 cm); for the cover of a bed one requires a square of four handbreadths. . Because He declared a bed four ṭephaḥim large as impure, would a seat a square ṭephaḥ large become impure those for seats are in Pereq 3:1–4. ? 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 of R. Ismael ( Sifra, Introduction 6 ) as illustration of the second part of the third hermeneutical rule “a principle derived from two paragraphs”; the main argument is in Sifry Num. 1. In Num. 5:1–4 , Moses is instructed to command the Children of Israel to remove lepers, sufferers from gonorrhea, and those impure from the impurity of the dead from the camp. It is noted that the command was executed immediately. In Num. 8:3 it is stated that Aaron lit the lights in the Sanctuary exactly as the Eternal had commanded Moses. R. Ismael infers that everywhere in the Pentateuch, a command is to be executed immediately (and permanently). . 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 stated these differences are nowhere noted. . 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 generations 1:1 , Emor Parašah 13:1 ; . Rebbi La said, it is necessary that all be written; and the bull teaches that the owners have to deal with the cadaver 21:36 , speaking of the bull with a history of goring, requires the owner of the goring bull to pay full damages and concludes “the cadaver shall be his.” This “his” (and the parallel in v. 34 ) is interpreted as “the claimant’s” in Babli 10b , 53b ; Mekhilta dR. Ismael, Mišpaṭim 11,12; Mekhilta dR. Simeon b. Ioḥai p. 186. The argument is that since full damages are due, one could assume that the payor had acquired the carcass and no mention of it would be necessary. . But it is written, “and the cadaver shall be his”, and it is written for the pit, “and the cadaver shall be his”! Rebbi Ismael said, this excludes real estate which cannot be moved; it excludes a human because there can be no usufruct from him in death. But the fire teaches for all of them that one is responsible for accidents 22:5 reads “If fire gets out of control … the person who started the fire has to pay,” even if he started the fire perfectly legally on his own property. This establishes general liability for damages caused by accident. A similar text is in Mekhilta dR. Ismael Mišpaṭim 14. The Babli, 26b , derives a similar principle from Ex. 21:24–25 . . 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 value. New Paragraph. “If damage was caused the person responsible is obligated to pay for the damages,” etc. Rebbi Ḥanina said, “he who injures an animal has to pay for it 24:18 , incorrect quote. In the Babli, 10b , R. Ammi (Immi) explains יְשַׁלְּמֶנָּה “pay for it” by יַשְׁלִימֶנָּה “shall supplement it,” i. e., pay the difference between the value of the living animal and the carcass. This argument has to be read into the quote here. ,” 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. 22:12 . The sentence has become unintelligible because it mixes quote and two distinct interpretations. Verses 9–12 refer to the person who undertook to watch over another’s property and is paid for his services. If there was a loss because of theft, the watchman has to pay because he failed to prevent the theft ( v. 11 ). If livestock was lost to predatory animals, the watchman “has to bring it עד”. The masoretic vocalization עֵד means ( Mekhilta dR. Ismael, Mišpaṭim 15 in the name of R. Joshia; Babli 11a ) that witnesses who testify that the loss was caused by a lion or similar large animal against which the watchman was powerless, will free the watchman from his obligation to pay. He will have to pay for losses caused by smaller animals which attack by stealth. The other interpretations read עַד, either עַד I “until”, or עַד III “torn, robbed by the enemy”. In the Babli, 11a , and Mekhilta dR. Simeon ben Ioḥai 22:12, Abba Shaul reads “he shall bring the torn,” meaning that he does not have to pay for the residual value of the carcass. In Mekhilta dR. Ismael, Mišpaṭim 15, R. Jonathan reads “he has to bring the owners to the place [of the attack]” to support his claim that the attack was by a large animal against whom he was powerless. The insertion of “up to the place” into Bar Pedaiah’s quote follows R. Jonathan, but his interpretation is that of Abba Shaul. ” Rebbi Nasa said, the quote of Rebbi Ḥanina is needed and the quote of Bar Pedaiah is needed. If only the quote of Rebbi Ḥanina 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 value only requires payment by a person who attacks an animal, not if the damage was caused by negligence. . Therefore, Bar Pedaiah’s quote is necessary. But if only the quote of Bar Pedaiah was given but not that of Rebbi Ḥanina, I would have said that if he made the damage possible he has to pay the diminution in value, but for bodily damage he has to pay the whole 24:18 without R. Immi’s interpretation. . Therefore, the quote of Rebbi Ḥanina is needed and the quote of Bar Pedaiah is needed. Rav Jehudah in the name of Samuel: One estimates neither for the thief nor for the robber nor for the borrower but only for damages, and I am saying that even for the borrower one does not estimate, and Abba agrees with me. Who is Abba? Rebbi or Rabba bar Abuha. Rav Ḥisda said, this treats the main event as an accessory 22:13 , it should be obvious that he has to pay in full by biblical standards. One cannot understand why Samuel would treat the case of the borrower as an appendix to the laws of torts. . There came Rav Jehudah in the name of Samuel: One estimates neither for the thief nor for the robber nor for the borrower97a , comes to the opposite conclusion. but only for damages, and watchmen fall under the rules of damages. 1:4, Notes 466–468 . 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 double 22:3 ; the thief has to pay in full if he cannot return the stolen animal in the shape in which he stole it. ;” 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. 5:23 . The explanation adds one letter to the biblical text, changing the somewhat redundant description וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזַל “let him return the robbed object which he robbed” into וְהֵשִׁיב אֶת־הַגְּזֵלָה כַּאֲשֶׁר גָּזַל “let him return the robbed object in the state in which he robbed it .” ”

כָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ הִכְשַׁרְתִּי אֶת נִזְקוֹ. הִכְשַׁרְתִּי בְּמִקְצָת נִזְקוֹ חַבְתִּי בְתַשְׁלוּמֵי נִזְקוֹ כְּהֶכְשֵׁר כָּל נִזְקוֹ. נְכָסִים שֶׁל בְּנֵי בְרִית וּנְכָסִים הַמְיוּחָדִים חוּץ מֵרְשׁוּת הַמְיוּחֶדֶת לַמַּזִּיק וּרְשׁוּת הַנִּיזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִים. כָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ כול׳. תַּנֵּי רִבִּי חִיָיה. זֶה הַשּׁוֹר וְהַבּוֹר. וְהָאֵשׁ לֹא תָנָה. אָמַר רִבִּי יִרְמְיָה. הָאֵשׁ לְהֶכְשֵׁר נְזָקָיו. אָמַר רִבִּי יוֹסֵי. וְאִין כֵּינִי הָאֵשׁ לְהֶכְשֵׁר נְזָקָיו מְקַבֵּל עָלָיו הַהַתְרָיָיה בְדַעַת זוֹ וְלוֹקֶה. מַאי כְדוֹן. הָאֵשׁ לְהֶכְשֵׁר נְזָקָיו מְקַבֵּל עָלָיו נֶזֶק צַעַר רִיפּוּי שֶׁבֶת וּבוֹשֶׁת. הִכְשַׁרְתִּי בְּמִקְצָת נִזְקוֹ כְּהֶכְשֵׁר כָּל נִזְקוֹ. זֶה הַבּוֹר. דְּתַנֵּי. חָפַר בּוֹר עֲשָׂרָה טְפָחִים וּבָא אַחֵר וְעָמַק בּוֹ טֶפַח הָאַחֲרוֹן חַיָיב. רִבִּי אוֹמֵר. אַחַר הָאַחֲרוֹן לְמִיתָה וְאַחַר הָרִאשׁוֹן לִנְזָקִין. אָמַר רִבִּי יִצְחָק. כֵּינִי מַתְנִיתָא. אַחַר אַחֲרוֹן לְמִיתָה וְאַחַר שְׁנֵיהֶן לִנְזָקִין. חָפַר בּוֹ עֲשָׂרָה טְפָחִים וּבָא אַחֵר וְסִיָידוֹ וְכִיָירוֹ שְׁנֵיהֶן חַיָיבִין. מִפְּנֵי שֶׁסִיָידוֹ וְכִיָירוֹ יְהֵא חַיָיב. בְּשֶׁאָמַר לוֹ. סוֹד אֶת הַ(בַּיִת) [בּוֹר] הַזֶּה וּקְנֵה אוֹתוֹ. דָּמַר רִבִּי אִמִּי בְשֵׁם רִבִּי לָעְזָר. שְׁמִירַת נְזָקִין כִּשְׁמִירַת קִנְיָין. אָמַר רִבִּי סִימוֹן. תִּיפְתָּר בְּחוֹפֵר בַּחוֹלוֹת. דְּתַנֵּי. חָפַר זֶה עֲשָׂרָה וְזֶה עֲשָׂרָה זֶה עֶשְׂרִים וְזֶה עֶשְׂרִים זֶה מֵאָה וְזֶה מֵאָה כּוּלְּהֹן חַיָיבִין. כַּמָּה שִׁיעוּרָן לְהָמִית. עֲשָׂרָה טְפָחִים. וּלְהַזִּיק. כָּל שֶׁהוּא. סוּמַכוֹס אוֹמֵר. לְעוֹמְקוֹ שְׁלֹשָׁה. לְאוֹרְכּוֹ וְרָחְבּוֹ אַרְבָּעָה. רִבִּי לָעְזָר הַקַּפָּר אוֹמֵר. כִּמְלוֹאוֹ שֶׁלַּנּוֹפֵל. וּמָהוּ מְלוֹאוֹ שֶׁלַּנּוֹפֵל. אֲפִילוּ תַרְנְגוֹל וַאֲפִילוּ גָמָל. פִּיסְקָא. נְכָסִין שֶׁאֵין בָּהֶן מְעִילָה. דְּתַנֵּי. הַנְּכָסִין הַלָּלוּ נִיקְנִין עִם נְכָסִין שֶׁיֵּשׁ בָּהֶן מְעִילָה. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. דְּרִבִּי יוֹסֵי הַגָּלִילִי הִיא. דְּתַנֵּי. וּמָעֲלָה מַעַל בַּיי. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. לְהָבִיא קֳדָשִׁים קַלִּין. בֶּן עַזַּאי אוֹמֵר. לְהָבִיא אֶת הַשְּׁלָמִים. אַבָּא יוֹסֵי בֶּן דּוֹסַאי אוֹמֵר. לֹא הָיָה בֶּן עַזַּאי אוֹמֵר אֶלָּא עַל הַבְּכוֹר בִּלְבַד. וּמַה בֵינֵיהוֹן. מָאן דָּמַר שְׁלָמִים כָּל שֶּׁכֵּן מַעֲשֵׂר. וּמָאן דָּמַר מַעֲשֵׂר הָא בְּכוֹר לֹא. רִבִּי שִׁמְעוֹן אוֹמֵר. אֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קֳדָשִׁים קַלִּין. קֳדָשִׁים שֶׁחַיָיב בָּאַחֵרָיוּתֶן קוֹרֵא אֲנִי בָהֶן בָּעֲמִיתוֹ וְכִיחֵשׁ. וְשֶׁאֵינוֹ חַיָיב בְּאַחְרָיוּתָן קוֹרֵא אֲנִי בָהֶן בַּיי וְכִיחֵשׁ. רַב הוּנָא אָמַר. אֶחָד קֳדָשִׁים כְּשֵׁירִין וְאֶחָד קֳדָשִׁים פְּסוּלִין. קֳדָשִׁים שֶׁחַיָיב בָּאַחֵרָיוּתֶן אֲפִילוּ הֵן לַיי קוֹרֵא אֲנִי בָהֶן בָּעֲמִיתוֹ וְכִחֵשׁ וְשֶׁאֵינוֹ חַיָיב בְּאַחְרָיוּתָן קוֹרֵא אֲנִי בָהֶן בַּיי וְכִחֵשׁ וְלֹא בָּעֲמִיתוֹ וְכִחֵשׁ. פִּיסְקָא. נְכָסִים שֶׁהֵן שֶׁלִּבְנֵי בְרִית. פְּרָט לְשׁוֹר שֶׁלְּיִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁלְּנָכְרִי. מִנְּכָסִין הַמְיוּחָדִין. וְלֹא מִנִּיכְסֵי הֶפְקֵר. חוּץ מֵרְשׁוּת הַמְיוּחֶדֶת לַמַּזִּיק שֶׁהוּא פָטוּר. נוֹהֲגִין הֵן בִּרְשׁוּת הַנִּיזָּק וְהַמַּזִּיק. אָמַר רִבִּי יִרְמְיָה. אִילּוּ תַנָּא. חוּץ מֵרְשׁוּת הַמְיוּחֶדֶת לַמַּזִּיק וְשָׁתַק. הָיִיתִי אוֹמֵר. אֶחָד חָצֵר שֶׁלַּשּׁוּתָפִין וְאֶחָד חָצֵר שֶׁאֵינָהּ לִשְׁנֵיהֶן חַיֶיבֶת. וְלָמָּה תַנָּא. נוֹהֲגִין הֵן בִּרְשׁוּת הַנִּיזָּק וְהַמַּזִּיק. אֶלָּא זֶה שׁוֹמֵר חִנָּם וְהַשּׁוֹאֵל נוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן דְּתַנָּא. חוּץ מֵרְשׁוּת הַמְיוּחֶדֶת לַמַּזִּיק. אֵין אָנוּ יוֹדְעִין שֶׁהֵן נוֹהֲגִין בִּרְשׁוּת הַנִּיזָּק וְהַמַּזִּיק. וְלָמָּה תַנָּא. נוֹהֲגִין הֵן בִּרְשׁוּת הַנִּיזָּק וְהַמַּזִּיק. אֶלָּא לְהוֹצִיא חָצֵר שֶׁאֵינָהּ שֶׁלִּשְׁנֵיהֶן. אִית תַּנָּיֵי תַנֵּי חָצֵר שֶׁלַּשּׁוּתָפִין חַיֶיבֶת וְחָצֵר שֶׁאֵינָהּ לִשְׁנֵיהֶן פְטוּרָה. אִית תַּנָּיֵי תַנֵּי. אֲפִילוּ חָצֵר שֶׁאֵינָהּ לִשְׁנֵיהֶם חַיֶיבֶת. מָאן דָּמַר חָצֵר שֶׁלַּשּׁוּתָפִין חַיֶיבֶת וְחָצֵר שֶׁאֵינָהּ לִשְׁנֵיהֶן פְטוּרָה. דִּכְתִיב מֵיטַב שָׂדֵהוּ. וּמָאן דָּמַר. אֲפִילוּ חָצֵר שֶׁאֵינָהּ לִשְׁנֵיהֶן חַיֶיבֶת. דִּכְתִיב וּבִעֵר בִּשְׂדֵה אַחֵר. מִכָּל מָקוֹם. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. חָצֵר הַשּׁוּתָפִין חַיֶיבֶת. אָמַר רִבִּי יָסָא. וַאֲנָא דְאַיְיתִיתָהּ מֵהָדָא דְתַנֵּי רִבִּי הוֹשַׁעְיָה. אַרְבָּעָה כְּלָלוֹת הָיָה רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר בִּנְזָקִין. כָּל מָקוֹם שֶׁיֵּשׁ רְשׁוּת לְנִיזָּק וּלְמַזִּיק כְּגוֹן פוּנְדָקֵי וַחֲצַר הַשּׁוּתָפִין וּכְיוֹצֵא בָהֶן. עַל הַשֵּׁן וְעַל הַרֶגֶל פָּטוּר. עַל הַנְּגִיחָה וְהַנְּגִיפָה וְהַנְּשִׁיכָה וְהָרְבִיצָה וְעַל הַבְּעִיטָה וְהַדְּחִיָיה אִם תָּם מְשַׁלֵּם חֲצִי נֶזֶק וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָיה. לַנִּיזָּק וְלֹא לַמַּזִּיק חַיָיב בַּכֹּל. לַמַּזִּיק וְלֹא לַנִּיזָּק פָּטוּר מִן הַכֹּל. וְהַכֹּל מוֹדִין בְּשֶׁאֵין רְשׁוּת לֹא לָזֶה וְלֹא לָזֶה כְּגוֹן בִּקְעָה וּרְשׁוּת הָרַבִּים וּכְיוֹצֵא בָהּ. עַל הַשֵּׁן וְעַל הַרֶּגֶל פָּטוּר. עַל הַנְּגִיחָה וְעַל הַנְּגִיפָה וְהַנְּשִׁיכָה וְהָרְבִיצָה וְהַבְּעִיטָה וְהַדְּחִיָיה תָּם מְשַׁלֵּם חֲצִי נֶזֶק וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָיה.

MISHNAH: Anything I am obligated to watch 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 claims. ,” i. e., the laws of restitution only apply to profane objects. Properties of people of the covenant and private property, except for property belonging solely to the person responsible for the damage; but property common to the person suffering the damage and the person responsible for the damage falls under the rules of restitution. HALAKHAH: “Anything I am obligated to watch I did set up for damage claims,” etc. Rebbi Ḥiyya stated: This refers to cattle and pit. But he did not state “fire”. Rebbi Jeremiah said, the fire set up for damage claims? Rebbi Yose said, if the fire were [more than] damage claims, should he not accept warning according to this opinion and be whipped? How is this? The fire in setting up for damage claims he accepts [responsibility] for damages, suffering, medical costs, loss of earning power, shame 21:19 . “Suffering” means [payment for]bodily pain; “shame” refers to [payment for] mental anguish caused by loss of face. . “If I partially set up for damage claims” “as if I had set up for any claims.” This is the pit, as it was stated: If somebody dug a pit ten handbreadths deep and another came and deepened it another handbreadth, the latter is responsible. Rebbi R. Jehudah. 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 damages. If he dug [a pit] ten handbreadths deep and another person came, whitewashed and lined it, both of them are liable. Is he liable because he whitewashed and lined it 11, and Babli the second one is liable not because he improved the pit but because he did not cover it correctly when he had finished his work, as Ex. 21:33 states: “If somebody would open a pit or dig a pit without covering it.” Therefore, the last one to work on the pit is liable if he failed to cover it. ? When he told him, whitewash this (house) [pit] (incorrect). and acquire it cf. Ketubot 5:5, Note 100 . , for Rebbi Immi said in the name of Rebbi Eleazar, the prevention of damages follows the rules of guarding an acquisition. Rebbi Simon said, explain it when he was digging in the dunes. And it was stated: If each of them dug ten, or each one twenty, or each one a hundred, they are all liable. How deep does it have to be? To be deadly, ten handbreadths. To do damage, anything. Symmachos says, 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. New paragraph. “Properties not subject to the laws of misappropriation of sancta .,” i. e., the laws of restitution only apply to profane objects. ” As it was stated: “These properties is not quoted elsewhere, it is not known what “these properties” are. Some commentators want to read הַנְּכָסִים שֶּׁחִלְּלוֹ “properties which he redeemed” (from the Temple administrator). This is very farfetched. are acquired together with properties subject to the laws of misappropriation of sancta 1:6 ), other property can be acquired together with Temple property under the same rules. For example, if the Temple treasurer sold some Temple property together with his own, the entire transaction is legal if done under Temple rules. Similarly, if a person acquires two animals, one dedicated as “Heaven’s property” (elevation, purification, or reparation offering) subject to the laws of misappropriation of sancta , the other as “simple sacrifice” (well-being sacrifice) which remains private property, the holier sacrifice determines the rules. .” Rav Jehudah in the name of Samuel: This follows Rebbi Yose the Galilean, as it was stated 22(3); Babli Bava qama 12b–13a , Temurah 8a ; a related text in Tosephta 7:21 . Partial quotes in Bava batra 123b , Qiddušin 52b , Sanhedrin 112a , Zebaḥim 114a , Bekhorot 53b . : “ ‘He commits larceny before the Eternal. 5:21 . ,’ Rebbi Yose the Galilean says, this includes simple sancta 5:21 reads: “If a person sins, commits fraud against the Eternal, and lies against his fellow …” it perfectly describes wrongdoing involving simple sancta which in one action represents wrong both against the Eternal and one’s fellow man. . Ben Azzai says, this includes well-being sacrifices. Abba Yose ben Dosai says, Ben Azzai said this only for the firstling.” What is between them? He who says well-being sacrifices certainly include tithes. But he who says tithes excludes the firstling. “Rebbi Simeon says, both most holy and simple sancta ; about any sancta for which he is responsible if alienated., the first kind of vow is called נֶדֶר “vow”, the second kind is נְדָבָה “free offering”. , I am reading ‘against his neighbor and he lied. 5:21 . ’; but about any sancta for which he is not responsible if alienated, I am reading ‘against the Eternal and he lied’ ” in the Babli, Bava meṣi‘a 58a/b . Debts towards Heaven have to be discharged at the rate of 125%; those towards one’s fellow man by the rate of 100%. . Rav Huna said, both qualified and disqualified sancta , if he is responsible if alienated, even if they are for the Eternal, I am reading “against his fellow and he denied”, but if he is not responsible if alienated, I am reading “against the Eternal and he lied” but not “against his fellow and he lied”. New paragraph. “Properties of people of the Covenant,” excluding cattle of a Jew which gored cattle of a Gentile. “Private property,” excluding ownerless property. “Except for property belonging solely to the person responsible for the damage” who cannot be sued. “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 person responsible for the damage”? [To indicate] that it applies to the unpaid trustee, the borrower, the paid trustee, and the renter 7:9 (based on Ex. 22:6–12 ). The unpaid trustee does not pay if he can swear that he did not use the property; the borrower pays for everything; the paid trustee and the renter have to pay for what was lost or stolen but may swear that it was not their fault if the damage was caused by an act of God or forcible robbery. . 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 them. Some Tannaїm state: A condominium courtyard is obligated, a courtyard belonging to neither of them is free. Some Tannaїm 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. 22:4 , speaking of damage inflicted by animals grazing (tooth) and trampling (foot). This paragraph only deals with damage caused by foot and tooth. ” But he who says, even a courtyard belonging to neither of them is obligated, for it is written: “It ravages another person’s field. 22:4 , speaking of damage inflicted by animals grazing (tooth) and trampling (foot). This paragraph only deals with damage caused by foot and tooth. ” Rebbi Yasa in the name of Rebbi Joḥanan: A condominium courtyard is obligated. Rebbi Yasa said: and I deduced that from what Rebbi Hoshaia stated: Four principles about damages Rebbi Simeon ben Eleazar enunciated in Rebbi Meїr’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 valley or public property and similar situations, he is not liable for tooth and foot; for goring, and hitting, and biting, and wallowing, and kicking, and pushing from a tame animal he pays half the damages, for a notorious one he pays full damages from his storage room.

שׁוּם כֶּסֶף שָׁוֶה כֶסֶף בִּפְנֵי בֵית דִּין וְעַל פִּי עֵדִים בְּנֵוּ חוֹרִין בְּנֵי בְרִית. וְהַנָּשִׁים בְּכְלָל הַנֶּזֶק וְהַנִּיזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִין. שּׁוּם כֶּסֶף שָׁוֶה כֶסֶף כול׳. אֵין אוֹמְרִים תֵּצֵא פָרָה בְטַלִּית. אֶלָּא שָׁמִין אֶת הַנְּכָסִין בְּבֵית דִּין. שָׁוֶה כֶסֶף. מְלַמֵּד שֶׁאֵין בֵּית דִּין שָׁמִין אֶלָּא נְכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת. וְאִם תָּפַשׂ הַנִּיזָּק בִּמְטַלְטְלִין שָׁמִין לוֹ מֵהֶן. בִּפְנֵי בֵית דִּין. מְלַמֵּד שֶׁאֵין שָׁמִין לוֹ אֶלָּא בִּפְנֵי בֵית דִּין. עַל פִּי עֵדִים. שֶׁאֵין שָׁמִין אֶלָּא עַל פִּי עֵדִים. בְּנֵי חוֹרִין וּבְנֵי בְרִית. יָצְאוּ גּוֹיִם וַעֲבָדִים וּפְסוּלֵי עֵדוּת. וְנָשִׁים בְּכְלָל הַנֶּזֶק. לְפִי שֶׁלֹּא תָפַשׂ הַכָּתוּב אֶלָּא אֶת הָאִישׁ צָרִיךְ לְרַבּוֹת אֶת הָאִשָּׁה. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. וְהַנִּיזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִין. מְשַׁלְּמִין חֲצִי נֶזֶק. מִיכַּן שֶׁמְּחַצִּין אֶת הַנֶּזֶק. מִיכָּן שֶׁזֶּה מַפְסִיד חֲצִי נֶזֶק וְזֶה מַפְסִיד חֲצִי נֶזֶק.

MISHNAH: Estimation and determination of money’s worth is by a court based on testimony of free persons of the Covenant. Women are under the rule of torts and sometimes both the person who causes and the one who suffers the damage pay. HALAKHAH: “Estimation and determination of money’s worth,” etc. in the Babli, 14b , 15a . One does not say that a cow be compensated for by a stole, but one appraises all property in court. “Money’s worth,” this teaches that the court only appraises mortgageable property. But if the person suffering damage appropriated movables, one appraises those. “By a court”, this teaches that one only appraises in court. “Based on testimony”, for one only appraises by testimony. “Of free persons of the Covenant”, this excludes Gentiles, and slaves, and persons disqualified for testimony. “Women are under the rule of torts”; since the verse 21–22 . speaks only of men, it is necessary to include women: Rebbi Ismael stated, “these are the laws which you shall put before them21:1 , is formulated gender neutral. In the Babli, 15b , this argument is attributed to R. Eleazar. ” “And sometimes 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.

חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִיגַּח וְלֹא לִיגּוֹף וְלֹא לִישּׁוֹךְ וְלֹא לִרְבּוֹץ וְלֹא לִבְעוֹט. הַשֵּׁן מוּעֶדֶת לוֹכַל אֶת הָרָאוּי לָהּ. שׁוֹר הַמּוּעָד וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּיזּוֹק וְהָאָדָם. חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין כול׳. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי טַרְפוֹן הִיא. בִּרְשׁוּת הַנִּיזָּק. רִבִּי טַרְפוֹן אוֹמֵר. נֶזֶק שָׁלֵם. וַחֲכָמִים אוֹמְרִים. חֲצִי נֶזֶק.

MISHNAH: Five harmless and five notorious animals. An animal is not known to gore, nor to hit, nor to bite, nor to lie down, nor to kick. The tooth is known to eat what is appropriate for it. 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. HALAKHAH: “Five harmless and five notorious animals,” etc. Rebbi Joḥanan said, this follows Rebbi Ṭarphon: “In the domain of the person sustaining the damage, Rebbi Ṭarphon said, full damages; but the Sages say, half damages.”

הַזְּאֵב וְהָאֲרִי הַדּוֹב וְהַנָּמֵר וְהַבַּרְדְּלִיס וְהַנָּחָשׁ הֲרֵי אֵילּוּ מוּעָדִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר. בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת אֵינָן מוּעָדִין. וְהַנָּחָשׁ מוּעָד לְעוֹלָם. מַה בֵּין תָּם לְמוּעָד. אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ וְהַמּוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָיה. הַזְּאֵב וְהָאֲרִי וְהַדּוֹב כול׳. תַּנֵּי. רִבִּי מֵאִיר אוֹמֵר. אַף הַצָּבוּעַ. אָמַר רִבִּי יוֹסֵי בֵּירִיבִּי אָבִין. לֹא אָמַר רִבִּי מֵאִיר אֶלָּא בַּצָּבוּעַ זָכָר שֶׁיֵּשׁ לוֹ שָׁעָה שֶׁהוּא קָשֶׁה כָּאֲרִי.

MISHNAH: The wolf and the lion, the bear, and the tiger, and the panther “pole cat”. In the Babli, 16a , Rav Jehudah translates ברדלס by נפריזא which the later Rav Joseph explains as אפא, ὕαινα ὄφις “hyena-snake”. The latter explanation is excluded here by the Halakhah. , and the snake, are notorious. Rebbi Eliezer says, when they are trained they are not notorious; except for the snake which always is notorious. What is the difference between tame and notorious? The tame pays half the damages from its body 21:35 : “They shall sell the bovine and split the money.” and the notorious pays full damages from the storage room. HALAKHAH: “The wolf, and the lion, and the bear,” etc. It was stated: Rebbi Meїr says, also the hyena. Rebbi Yose ben Rebbi Abin said, Rebbi Meїr only said this for a male hyena which at times is as dangerous as a lion.