Jerusalem Talmud Bava Kamma Chapter 10

הַגּוֹזֵל וּמַאֲכִיל אֶת בָּנָיו וּמַנִּיחַ לִפְנֵיהֶן פְּטוּרִין מִלְּשַׁלֵּם. אִם הָיָה דָבָר שֶׁיֵּשׁ בּוֹ אַחֵרָיוּת נְכָסִים חַיָיבִין לְשַׁלֵּם. אֵין פּוֹרְטִין לֹא מִתֵּיבַת הַמּוֹכְסִין וְלֹא מִכִּיס שֶׁל גַּבָּאִין וְאֵין נוֹטְלִין מֵהֶם צְדָקָה אֲבָל נוֹטֵל הוּא מִתּוֹךְ בֵּיתוֹ אוֹ מִן הַשּׁוּק. הַגּוֹזֵל וּמַאֲכִיל אֶת בָּנָיו כול׳. תַּנֵּי. יִשְׂרָאֵל שֶׁלּוֹוֶה בְרִיבִּית וְעָשָׂה תְשׁוּבָה חַיָיב לְהַחֲזִיר. מֵת וְהִנִּיחַ לִפְנֵי בָנָיו עָלָיו הַכָּתוּב אוֹמֵר יָכִין וְצַדִּיק יִלְבָּשׁ. הִנִּיחַ לִפְנֵיהֶן פָּרָה אוֹ טַלִּית חַיָיבִין לְהַחֲזִיר. אֲזַל תְּנַיָיהּ לִגְזֵילָיָיא. אִם הָיָה דָבָר שֶׁיֵּשׁ לוֹ אַחֵרָיוּת חַיָיבִין לְהַחֲזִיר. אֵי זֶהוּ דָבָר שֶׁיֵּשׁ לוֹ אַחֵרָיוּת. רִבִּי יוֹנָתָן אוֹמֵר. בְּשֶׁהִנִּיחַ לִפְנֵיהֶן קַרְקַע. רֵישׁ לָקִישׁ אָמַר. בְשֶׁהִנִּיחַ לִפְנֵיהֶן גּוּף הַגְּזֵילָה. רַב אָמַר. יוֹרֵשׁ כִּמְשׁוּעְבָּד. כְּשֵׁם שֶׁאֵין מִלְוָה בְעֵדִים גּוֹבָה מִמְּשׁוּעְבָּדִין כָּךְ אֵינָהּ גּוֹבָה מִיּוֹרשִׁין. שְׁמוּאֵל אָמַר. דְּאִיקנֵי אֵינוֹ גוֹבֶה מִמְּשׁוּעְבָּדִין. הָא מִּבְּנֵי חָרֵי גוֹבֶה. וְלֵית הִיא פְלִיגָא עַל רַב. דְּרַב אָמַר. יוֹרֵשׁ כִּמְשׁוּעְבָּד. כְּשֵׁם שֶׁאֵין מִלְוָה בְעֵדִים גּוֹבָה מִמְּשׁוּעְבָּדִין כָּךְ אֵינָהּ גּוֹבָה מִיּוֹרשִׁין. פָּתַר לָהּ בְּשֶׁהִנִּיחַ לִפְנֵיהֶן קַרְקַע. וַאֲפִילוּ כִשְׁמוּאֵל לֵית הִיא פְלִיגָא. לֹא כֵן אָמַר שְׁמוּאֵל. דְּאִיקנֵי אֵינוֹ גוֹבֶה מִמְּשׁוּעְבָּדִין. פָּתַר לָהּ בְּשֶׁהִנִּיחַ לִפְנֵיהֶן גּוּף הַגְּזֵילָה. גָּזַל טַלִּית וּנְתָנָהּ לְאַחֵר. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חִיָיה אָמַר. מוֹצִיאִין מֵרִאשׁוֹן וְלֹא מִשֵּׁינִי. רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי יַנַּאי. מוֹצִיאִין אַף מִן הַשֵּׁינִי. רִבִּי בָּא בַּר מָמָל אָמַר. אַף רִבִּי חִיָיה כְדַעְתֵּיהּ. דְּרִבִּי חִיָיה אָמַר. מוֹצִיאִין אַף מִשֵּׁינִי. נִתְחַלְּפוּ כֵלָיו בְּבֵית הָאוּמָּן יִשְׁתַּמֵּשׁ בָּהֶן וְיֵצֵא וִיבַקֵּשׁ אֶת שֶׁלּוֹ. בְּבֵית הָאֶבֶל אוֹ בְּבֵית הַמִּשְׁתֶּה אַל יִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא יֵצֵא וִיבַקֵּשׁ אֶת שֶׁלּוֹ. אָמַר רִבִּי בָּא בַּר חָנָה. לֹא הֲוָה רִבִּי חִיָיה חֲבִיבִי פָּתַר לָהּ אֶלָּא כְגוֹן הָדֵין בַּר קוֹרָא. שֶׁכָּל הַנּוֹטֵל מֵאֶצְלוֹ נוֹטֵל בִּרְשׁוּת וְכָל הַמֵּנִיחַ אֶצְלוֹ מֵנִיחַ בִּרְשׁוּת. הַגַּנָּבִים שֶׁבָּאוּ בַּמַּחְתֶּרֶת וְעָשׂוּ תְשׁוּבָה חַיָיבִין לְהַחֲזִיר. עָשָׂה אֶחָד מֵהֶן תְּשׁוּבָה חַיָיב לְהַחֲזִיר אֶת שֶלּוֹ. וְאִם הָיָה מוֹצִיא וְנוֹתֵן לָהֶן הוּא מְשַׁלֵּם עַל יְדֵי כוּלָּן. תַּנֵּי. הַגּוֹזֵל וּמַאֲכִיל בָּנָיו בֵּין גְּדוֹלִים בֵּין קְטַנִּים פְּטוּרִין מִלְּשַׁלֵּם. הִנִּיחַ לִפְנֵיהֶן בֵּין גְּדוֹלִים בֵּין קְטַנִּים חַיָיבין לְשַׁלֵּם. סוּמַּכוֹס אוֹמֵר. גְּדוֹלִים חַיָיבִין קְטַנִּים פְּטוּרִין. אִם אָמְרוּ. אֵין אָנוּ יוֹדְעִין אִם עָשָׂה אָבִינוּ חֶשְׁבּוֹן בָּאַחֲרוֹנָה הֲרֵי אֵילּוּ פְטוּרִין. הָתִיב רִבִּי בָּא בַּר מָמָל. הַגַּע עַצְמָךְ בְּשֶׁהִנִּיחַ לִפְנֵיהֶן קַרְקַע. לֹא הַכֹּל מֵהֶן לוֹמַר. אֵין אָנוּ יוֹדְעִין מַה חֶשְׁבּוֹן עָשָׂה אָבִינוּ בָּאַחֲרוֹנָה. הָתִיב רַב הַמְנוּנָא. הַגַּע עַצְמָךְ שֶׁהָיְתָה גְזֵילָה מְפוּרְסֶמֶת. לֹא הַכֹּל מֵהֶן לוֹמַר. אֵין אָנוּ יוֹדְעִין מַה עָשָׂה אָבִינוּ חֶשְׁבּוֹן בָּאַחֲרוֹנָה. הָתִיב רַב שֵׁשֶׁת. אֲפִילוּ קְטַנִּים נִטְעֲנִין לָהֶן בְּבֵית דִּין. מָה אִית לָךְ לְמֵימַר. אָמַר רִבִּי מָנָא. תִּיפְתָּר בְּשֶׁטָּעֲנוּ הֵן. אֵין אָנוּ יוֹדְעִין כול׳. יָדְעִין אֲנָן דַּעֲסַק אֲבוּנָן עִמָּךְ עַל הָדֵין חוּשְׁבְּנָא. וְלֵית נָן יָדְעִין מַה נְפַק מִדִּינָא.

MISHNAH: If somebody robbed to feed his children and they inherited from him, they are not liable to pay; if it was mortgageable property they have to pay. One changes money neither from the chest of the publican nor the wallet of the tax collector and one does not accept charity from these, but one accepts from their house or from the market place. HALAKHAH: “If somebody robbed to feed his children,” etc. It was stated 5:25–26 ; in a different version Babli 94b . : “A Jew who is engaged in lending with interest and repented, has to return it. If he died and left it to his children, about him the verse says ‘he prepares but the just will wear it. 27:17 . As usual, the reference is to the part of the verse not quoted: “he (the sinner) distributes clean money.” ’ If he left them a cow or a stole, they have to return it.” He went and stated that for robberies. “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 items. 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 3:8 (Note 146 ), 8:7 (Note 104), Bava meṣi‘a 1:6 ; Babli 111b (in the name of Rami bar Ḥama). A loan executed without a public document is not subject to a title search; the loan cannot be collected either from mortgaged property or from the innocent buyer of property pledged for the oral loan. . Samuel said, what was received cannot be foreclosed on mortgaged property, but on free property it can be foreclosed 175b , Samuel agrees with Rav that an undocumented loan cannot be collected from the heirs; the opinion expressed here, that it can be enforced against the heirs but not against buyers of the property, is attributed there (176a) to Rav Pappa and declared judicial practice. . 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. Explain it if he left them real estate. But might it not disagree with Samuel? Did not Samuel say, what was received cannot be foreclosed on mortgaged property? Explain it if they inherited robbed items. 7:5, Notes 92–95 . The Babli, 115a , deals with the case that the robber sold the garment. If he robbed a stole and gave it to another person. Rebbi Eleazar said in the name of Rebbi Ḥiyya, one takes away from the first one but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai said, one takes away even from the second. Rebbi Abba bar Mamal said, even Rebbi Ḥiyya will agree with this since Rebbi Ḥiyya said, one takes away even from the second one only states that R. Ḥiyya agrees that the robber cannot be sued if the recipient voluntarily gives the item back to its original owner. . 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 own 46a , where the difference between both rules is explained it is stated that the artisan may sometimes sell vessels on the order of their owner whereas a switch at a social function always is in error. . Rebbi Abba bar Ḥanan said, my uncle Rebbi Ḥiyya explained this 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. “If thieves who stole by stealth repented, they have to make restitution. If one of a gang repented, he has to make restitution for himself. But if he traded for them, he has to make restitution for all of them.” It was stated: “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 liable. 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 end. 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 argue. 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 resolved.

נָטְלוּ מוֹכְסִין אֶת חֲמוֹרוֹ וְנָתְנוּ לוֹ חֲמוֹר אַחֵר גָּזְלוּ הַלִּיסְטִין כְּסוּתוֹ וְנָתְנוּ לוֹ כְסוּת אֲחֶרֶת הֲרֵי אֵילּוּ שֶׁלּוֹ מִפְּנֵי שֶׁהַבְּעָלִין מִתְיָיאֲשִׁין מֵהֶן. הַמַּצִּיל מִיַּד הַנָּהָר מִיַּד הַלִּיסְטִין אִם נִתְיָיאֲשׁוּ הַבְּעָלִין הֲרֵי אֵילּוּ שֶׁלּוֹ. וְכֵן נְחִיל שֶׁל דְּבוֹרִים אִם נִתְיָיאֲשׁוּ הַבְּעָלִין הֲרֵי אֵילּוּ שֶׁלּוֹ. אָמַר רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה נֶאֱמֶנֶת אִשָּׁה אוֹ קָטָן לוֹמַר מִכָּאן יָצָא נְחִיל זֶה וּמְהַלֵּךְ בְּתוֹךְ שָׂדֵהוּ וְנוֹטֵל אֶת נְחִילוֹ וְאִם הִזִּיק מְשַׁלֵּם מַה שֶׁהִזִּיק. אֲבָל לֹא יָקוֹץ אֶת הַסּוֹכָה עַל מְנָת לִתֵּן דָּמִים. רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר אַף קוֹצֵץ וְנוֹתֵן דָּמִים. נָטְלוּ מוֹכְסִין כול׳. תַּנֵּי. הַמַּצִּיל מִן הַגַּיִיס מִן הַדְּלֵיקָה מִשְּׁנוּנִית הַיָּם מִשְּׁלוּלִית הַנָּהָר הֲרֵי אֵילּוּ שֶׁלּוֹ. וְכֵן נְחִיל שֶׁל דְּבוֹרִים אִם נִתְיָיאֲשׁוּ בְּעָלָיו הֲרֵי אֵילּוּ שֶׁלּוֹ. רִבִּי חִינְנָא בַּר פַּפָּא בְשֵׁם רִבִּי יוֹחָנָן. מִתְנִיתָא בִּנְחִיל שֶׁגָּזְלוּ מִן הַהֲלִיכָה וּבְפוֹרֵחַ. וּבִלְבַד עַל אָתָר. אֲבָל אִם יָצָא וְחָזַר אֲנִי אוֹמֵר. מִפְּנֵי יִרְאָה וּפִיתּוּי אֲמָרוֹ. תַּנֵּי. רִבִּי יִשְׁמָעֵאל בֶּן רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. תְּנַיי בֵית דִּין הוּא לָקוּץ זֶה סוֹכָה וְנוֹתֵן דָּמִים. שֶׁעַל מְנָת כֵּן הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ.

MISHNAH: If the publicans took his donkey and gave him another donkey, or armed robbers robber. took his garment and gave him another garment, they are his since the owners had given up hope of recovery) It does not matter that the owners lost hope because of unlawful acts by others. . 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 Joḥanan ben Beroqa said, a woman or a child are trusted if they say: “This swarm of bees came from here.” [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 intending to pay for it. Rebbi Ismael, Rebbi Joḥanan ben Beroqa’s son, said: he may even cut a branch and pay for it. HALAKHAH: “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. 2:2 adds: “because the owners gave up hope of recovery.” ” 2:11, Notes 203–209 . “Similarly, a swarm of bees is his if the owners had given up hope of recovery.” Rebbi Ḥinena bar Pappos in the name of Rebbi Joḥanan: The Mishnah is about a swarm taken in flight and from a schoolboy 114b.) , and only immediately. But if one left and returned, I am saying that he said it because of fear, or being seduced. It was stated: Rebbi Joḥanan 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 Israel7:1, Note 40 . .

הַמַּכִּיר כֵּלָיו אוֹ סְפָרָיו בְּיַד אַחֵר אִם יָצָא לוֹ שֵׁם גְּנֵיבָה בָּעִיר יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטּוֹל. וְאִם לָאו לֹא הֵימֶנּוּ שֶׁאֲנִי אוֹמֵר מֲכָרָן לְאַחֵר וּלְקָחָן זֶה מִמֶּנּוּ. הַמַּכִּיר כֵּלָיו אוֹ סְפָרָיו כול׳. אָמַר רִבִּי בָּא בַּר מָמָל. בְּדִין הוּא שֶׁלֹּא יִשְׁבַּע. וְלָמָּה אָמְרוּ. יִשְׁבַּע. שֶׁלֹּא יְהוּ בַעֲלֵי בָתִּים נִטְפָּלִין לַגַּנָּבִים. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. וְהוּא שֶׁיָּצָא לוֹ שֵׁם שֶׁנִּגְנְבוּ סְפָרָיו. רַב אָמַר. צָרִיךְ לְהָבִיא רְאָיָיה שֶׁלָּן עִמּוֹ בְאוֹתוֹ הַלַּיְלָה. אַסִּי אָמַר. אִם טָעַן לוֹמַר. מִפְּלוֹנִי לְקַחְתִּים. נֶאֱמָן. אָתָא עוֹבְדָא קוֹמֵי רִבִּי נָסָא וְלֹא קְבִיל. מַה פְלִיג. אָמְרֵי. בַּר נַשׁ דָּעַקִּין הֲוָה. בְּגִין כֵּן לֹא קְבִיל.

MISHNAH: If one recognizes his own vessels or books in the hand of another, if the theft was a known fact in town, [the other] shall swear to him how much he paid and take this amount. Otherwise he 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. HALAKHAH: “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 swear. Why did they say they have to swear? That homeowners should not be fences. Rebbi Joshua ben Levi said, only if it was a known fact that his books had been stolen. Rav said, he has to bring proof that he stayed there the night in question. Assi said, if he claims: “I bought them from X,” he is to be believed. A case came before Rebbi Nasa and he did not accept it. Does he disagree? They said, he was a known troublemaker דעקין from Arabic ذعق “to produce fear by shouting”, cf. Hebrew צעק. ; therefore he did not accept the case.

זֶה בָא בְחָבִיתוֹ שֶׁל יַיִן וְזֶה בָא בְכַדּוֹ שֶׁל דְּבַשׁ. נִסְדְּקָה חָבִית שֶׁל דְּבַשׁ וְשָׁפַךְ זֶה אֶת יֵינוֹ וְהִצִּיל אֶת הַדְּבַשׁ לְתוֹכָהּ אֵין לוֹ אֶלָּא שְׂכָרוֹ. אִם אָמַר אַצִּיל אֶת שֶׁלָּךְ וְאַתָּה נוֹתֵן לִי דְמֵי שֶׁלִּי חַיָיב לִיתֵּן לוֹ. זֶה בָא בְחָבִיתוֹ שֶׁלְּיַיִן כול׳. תַּנֵּי. שְׁנַיִם בַּמִּדְבָּר בְּיַד זֶה חָבִית מַיִם וּבְיַד זֶה חָבִית דְּבַשׁ. נִסְדַּק חָבִית מַיִם. תְּנַיי בֵּית דִּין הוּא שֶׁיִּשְׁפּוֹךְ זֶה דִבְשׁוֹ וְיַצִּיל אֶת מֵימָיו. שֶׁהַמַּיִם מְחַיֶיה בַמִּדְבָּר וְלֹא הַדְּבַשׁ. תַּנֵּי. פּוֹעֵל וְעָנִי שֶׁעָלוּ לְרֹאשׁ אִילָּן וְשִׁיבְּרוּ סוֹכָה. בִּזְמַן שֶׁדֶּרֶךְ פּוֹעֲלִין לַעֲלוֹת בָּאִילָּן פְּטוּרִין. וְאִם לָאו חַיָיבִין.

MISHNAH: One comes with his amphora of wine, the other comes with his jug of honey. If the amphora of honey sprang a leak, if the other one poured out his wine and saved the honey into it, he only has his wages. But if he said, I shall save yours if you pay me the value of mine, he is liable to pay him. HALAKHAH: “One comes with his amphora of wine,” etc. It was stated cf. Tosefta kiFshutah Neziqin p. 56. : “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 stated cf. Peah 4:1. : “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.”

שָׁטַף נָהָר חֲמוֹרוֹ וַחֲמוֹר חֲבֵירוֹ שֶׁלּוֹ יָפֶה מְנָה וְשֶׁל חֲבֵירוֹ מָאתַיִם הִנִּיחַ אֶת שֶׁלֹּוֹ וְהִצִּיל אֶת שֶׁל חֲבֵירוֹ אֵין לוֹ אֶלָּא שְׂכָרוֹ. אִם אָמַר אַצִּיל אֶת שֶׁלָּךְ וְאַתָּה נוֹתֵן לִי דְמֵי שֶׁלִּי חַיָיב לִיתֵּן לוֹ. שָׁטַף נָהָר אֶת חֲמוֹרוֹ כול׳. תַּנֵּי. הִנִּיחַ שֶׁלֹּוֹ לְהַצִּיל שֶׁלַּחֲבֵירוֹ וְעָלָה שֶׁלַּחֲבֵירוֹ מֵאֵילָיו אֵין נִזְקַק לוֹ כְּלוּם. אֶלָּא הִנִּיחַ שֶׁלֹּוֹ לְהַצִּיל שֶׁלַּחֲבֵירוֹ וְעָלָה שֶׁלּוֹ מֵאֵילָיו. מָהוּ דְיֵימַר לוֹ. נִתְיָיאַשְׁתִּי. נִישְׁמְעִינָהּ מֵהֲדָא. שָׁטַף נָהָר חֲמוֹרוֹ וְהָיָה צָוַוח וְאוֹמֵר. לֹא נִתְיָיאַשְׁתִּי. רֵישׁ לָקִישׁ אָמַר. כָּל זְמַן שֶׁצָּוַוח לֹא נִתְיָיאַשׁ. רִבִּי יוֹחָנָן אָמַר. חֲזָקָה מְיָיאֵשׁ הוּא.

MISHNAH: 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 wages. But if he said, I shall save yours if you pay me the value of mine, he is liable to pay him. HALAKHAH: “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 anything. 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”? 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 Joḥanan said, there is a presumption 5:5, Note 100 . that he had abandoned hope.

הַגּוֹזֵל שָׂדֶה וּנְטָלוּהָ מִסִּיקִין אִם מַכַּת מְדִינָה הִיא אוֹמֵר לוֹ הֲרֵי שֶׁלָּךְ לְפָנֶיךָ וְאִם מַחֲמַת הַגַּזְלָן חַיָיב לְהַעֲמִיד לוֹ שָׂדֶה. שְׁטָפָהּ נָהָר אוֹמֵר לוֹ הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. הַגּוֹזֵל אֶת חֲבֵירוֹ אוֹ שֶׁלָּוָוה מִמֶּנּוּ אוֹ שֶׁהִפְקִיד לוֹ בַּיִּשׁוּב לֹא יַחֲזִיר לוֹ בַּמִּדְבָּר. עַל מְנָת לַצֵּאת בַּמִּדְבָּר יַחֲזִיר לוֹ בַּמִּדְבָּר. הַגּוֹזֵל שָׂדֶה מֵחֲבֵירוֹ כול׳. אָמַר רִבִּי יוֹחָנָן. וַהֲלֹא אָמְרוּ. אֵין הַקַּרְקַע נִגְזֶלֶת. וְלָמָּה אָמרוּ חַיָיב לְהַעֲמִיד לוֹ שָׂדֶה. קְנָס קְנָסוּהוּ. נַטְּלוּהָ מִסִּיקִין מִן הַגַּזְלָן מַחֲמַת הַנִּגְזָל. מָהוּ דוּ יְכִיל מֵימַר לֵיהּ. מִכָּל מָקוֹם הַב לִי דִידִי וּמָאן דִּבְעֵי יֵיתֵי וִיסַב מִינִּי. רִבִּי יְהוּשֻׁעַ בֶּן לֵוִי אָמַר. אֵין אָדָם נִתְפָּשׂ עַל חֲבֵירוֹ וְחַיָיב לִיתֵּן לוֹ. אֶלָּא בְאַרְנוֹן וְגוּלְגּוֹלֶת. רַב אָמַר. יְכִיל מֵימַר לֵיהּ. אַתְּ שְׁרֵי עֲבִיטֵּיךְ מִינִּי.

MISHNAH: Somebody had robbed a field which subsequently was taken by discharged veterans adj., “discharged from military service” (M. Gil). In a Genizah ms. of the Mishnah: “If armed robbers took it.” Parallel sources leave no doubt that the Leiden ms. text is the correct one. . If it is a provincial plague, he may tell him: Here is your property before you. But if it was because of the robber, he has to give him a field. If a river had washed it away, he may say to him: Here is your property before you. 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. HALAKHAH: “Somebody had robbed a field from another person,” etc. 4:2 (Notes 27–33) and Ketubot 13:2 (35d l. 39). Rebbi Joḥanan said, but did they not say that “real estate cannot be robbed”? Why did they say, “he has to give him a field”? It is a fine by which they fined him. If the discharged veterans took it from the robber because of the robbed, 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 money.

הָאוֹמֵר לַחֲבֵירוֹ גְּזַלְתִּיךָ וְהִלְוִיתַנִי הִפְקַדְתָּ אֶצְלִי וְאֵינוֹ יוֹדֵעַ אִם הֶחֱזַרְתִּי לָךְ וְאִם לֹא הֶחֱזַרְתִּי לָךְ חַיָיב לְשַׁלֵּם. אֲבָל אָמַר לוֹ אֵינִי יוֹדֵעַ אִם גְּזַלְתִּיךָ אִם הִלְוִיתַנִי אִם הִפְקַדְתָּה אֶצְלִי אִם לֹא הִפְקַדְתָּ פָּטוּר מִלְּשַׁלֵּם. הָאוֹמֵר לַחֲבֵירוֹ גְּזַלְתִּיךָ כול׳. רִבִּי יוֹחָנָן אָמַר. בְּבָא לָצֵאת יְדֵי שָׁמַיִם. גְּזַלְתִּיךָ וְהִלְוִיתַנִי הִפְקַדְתָּה אֶצְלִי וְהֶחֱזַרְתִּי לָךְ. וַהֲלָהּ אוֹמֵר. אֵינִי יוֹדֵעַ. רִבִּי יִרְמְיָה סְבַר מֵימַר. חַיָיב לְהַעֲמִיד לוֹ מִן הַדִּין. רִבִּי יוֹסֵי סְבַר מֵימַר. עוֹד הִיא לָצֵאת יְדֵי שָׁמַיִם. הוֹצֵאתִי מִן הַכִּיס וְנָתַתִּי לָךְ. וְהוּא אוֹמֵר. אֵינִי יוֹדֵעַ. רַב הוּנָא אָמַר. אוֹמְרִין לוֹ. אַתְּ לֵית יְדַע אָהֵן יְדַע.

MISHNAH: 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. HALAKHAH: “He who says to another: I robbed you,” etc. Rebbi Joḥanan said, if he wants to clear himself before Heaven. 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 §95 Note 67) reads “ You robbed me, etc. I did return it to you, but the other party says, I do not know.” . 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 6, end (37b l. 64). There are two possible interpretations. Šakh : They both agree that something was paid but neither party checked whether the exact amount was given. There is no claim, neither legal nor moral. Pene Moshe : One party asserts that the debt was liquidated; the other party is not sure. Neither one has proof. Rav Huna asserts in the Babli 118a (also Ketubot 12b ) that “between ‘certain’ and ‘possible’ claims, the ‘certain’ claim is preferred [by the courts]”. .

הַגּוֹנֵב טָלֶה מִן הָעֵדֶר וְהֶחֱזִירוֹ וָמֵת אוֹ נִגְנַב חַיָיב בְּאַחֵרָיוּתוֹ. לֹא יָדְעוּ הַבְּעָלִים לֹא בִגְנֵיבָתוֹ וְלֹא בַחֲזִירָתוֹ וּמָנוּ אֶת הַצֹּאן וּשְׁלֵימָה הִיא פָּטוּר מִלְּשַׁלֵּם. הַגּוֹנֵב טָלֶה מִן הָעֵדֶר כול׳. אָמַר רִבִּי יוֹחָנָן. אִם יָדְעִוּ הַבְּעָלִים בַּגְּנֵיבָה צְרִיכִין לֵידַע בַּחֲזִירָה. לֹא יָדְעִוּ בַגְּנֵיבָה אֵין צְרִיכִין לֵידַע בַּחֲזִירָה. רֵישׁ לָקִישׁ אָמַר. אַף עַל פִּי שֶׁלֹּא יָדְעוּ בַגְּנֵיבָה צְרִיכִין לֵידַע בַּחֲזִירָה. אָמַר רִבִּי לָעְזָר. אִין הֲוָה כְגוֹן הָהֵין בָּרְחָא אֵין צְרִיכִין לֵידַע בַּחֲזִירָה. מָהוּ כְּגוֹן אַהֵן בָּרְחָא. אִית דָּמְרִין. חוּטְרָא. אִית דָּמְרִין. פַּנְדּוּרָה. אִית דָּמְרִין. תַּיְישָָׁא רַבָּא.

MISHNAH: If one stole a lamb from the flock and returned it, 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 complete. HALAKHAH: “If one stole a lamb from the flock,” etc. Rebbi Joḥanan 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 return. Rebbi Eleazar said, if it was similar to the case of a ram, 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 pandura . Some say, the bell-wether.

אֵין לוֹקְחִין מִן הָרוֹעִים צֶמֶר וְחָלָב וּגְדָיִים וְלֹא מִשּׁוֹמְרֵי פֵירוֹת עֵצִים וּפֵירוֹת אֲבָל לוֹקְחִין כְּלֵי פִשְׁתָּן מִן הַנָּשִׁים בַּגָּלִיל וַעֲגָלִים בַּשָּׁרוֹן. וְכוּלָּן שֶׁאָמרוּ לְהַטְמִין אָסוּר. וְלוֹקְחִין בֵּיצִים וְתַרְנוֹגַלִּין מִכָּל מָקוֹם. אֵין לוֹקְחִין מִן הָרוֹעִים כול׳. תַּנֵּי. אֵין מְקַבְּלִין פִּקְדוֹנוֹת לא מִנָּשִׁים וְלֹא מֵעֲבָדִים וְלֹא מִקְּטַנִּים. קִיבֵּל מִן הָאִשָּׁה יַחֲזִיר לָהּ. מֵתָה יַחֲזִיר לְבַעֲלָהּ.

MISHNAH: One does not buy wool, or milk, or lambs from shepherds, nor wood or fruits from orchard watchmen; but one may buy linen garments from women in Galilee, and calves in the Sharon. In all cases it is forbidden if they told to hide. One buys eggs and chickens everywhere. HALAKHAH: “One does not buy from shepherds,” etc. It was stated: “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.”

מוֹכִין שֶׁהַכּוֹבֵס מוֹצִיא הֲרֵי אֵילּוּ שֶלּוֹ וְשֶׁהַסּוֹרֵק מוֹצִיא הֲרֵי אֵילּוּ שֶׁל בַּעַל הַבַּיִת. הַכּוֹבֵס נוֹטֵל שְׁלשָׁה חוּטִּין וְהֵן שֶׁלּוֹ יוֹתֵר מִיכֵּן שֶׁל בַּעַל הַבַּיִת. אִם הָיָה שָׁחוֹר עַל גַּבֵּי לָבָן נוֹטֵל אֶת הַכֹּל וְהֵן שֶׁלּוֹ. מוֹכִין שֶׁהַכּוֹבֵס מוֹצִיא כול׳. אַבָּא הוֹשַׁעְיָה אִישׁ טִרְיָיא הֲוָה קַצָּר וַהֲוָה עֲבַד לֵיהּ חָדָא איסטדכין מִן חַד עֲמַר. דְּלָא יְהַוּוֹן בִּרְיָיתָא אָמְרִין. מִדִּידָן לְבַשׁ.

MISHNAH: Fibers which remain at the washer’s are his, but what the carder produces 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. HALAKHAH: “Fibers which remain at the washer’s,” etc. Abba Hoshaia from Tireh was a washer. He made himself a tunic of a single kind of wool lest people say: He wears our property 1:5 . .

הַחַיָיט שֶׁשִּׁיֵיר מִן הַחוּט כְּדֵי לִתְפוֹר בּוֹ וּמַטְלִית שֶׁהִיא שָׁלֹשׁ עַל שָׁלֹשׁ חַיָיב לְהַחֲזִיר לַבְּעָלִין. מַה שֶׁהֶחָרָשׁ מוֹצִיא בַּמַעֲצַד הֲרֵי אֵילּוּ שֶׁלּוֹ וּבַכַּשִּׁיל שֶׁל בַּעַל הַבַּיִת. וְאִם הָיָה עוֹשֶׂה אֵצֶל בַּעַל הַבַּיִת אַף הַנְּסוֹרֶת שֶׁל בַּעַל הַבַּיִת. הַחַיָיט שֶׁשִּׁיֵיר מִן הַחוּט כול׳. תַּנֵּי רִבִּי חִיָיה. מְלֹא מַחַט. דְּבֵי רִבִּי חִיָיה פָתְרִין לָהּ. כִּפְלַיִים כִּמְלֹא מַחַט. תַּנֵּי בַּר קַפָּרָא. מְלֹא מְשִׁיכַת הַמַּחַט. דְּבֵי רִבִּי יַנַּאי פָתְרִין לָהּ. כִּפְלַיִים בִּמְשִׁיכַת מַחַט. מַה וּפְלִיג. מַה דְתַנֵּי רִבִּי חִיָיה. מְלֹא מַחַט. דְּבֵי רִבִּי יַנַּאי פָתְרִין לָהּ. כִּפְלַיִים בִּמְלֹא מַחַט. מַה דְתַנֵּי בַּר קַפָּרָא. מְלֹא מְשִׁיכַת מַחַט. דְּבֵי רִבִּי יַנַּאי פָתְרִין לָהּ. כִּפְלַיִים בִּמְשִׁיכַת מַחַט.

MISHNAH: The tailor who had enough thread left to sew with it, and cloth three by three finger breadths, has to return if to its owners. What the woodworker 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. HALAKHAH: “The tailor who had enough thread left,” etc. Rebbi Ḥiyya stated: A needle full. The House of Rebbi Ḥiyya explained: Twice a needle full. Bar Qappara stated: The stitching with a needle. The House of Rebbi Yannai explained: twice the stitching of a needle. Do they disagree? What Rebbi Ḥiyya stated, a needle full, the House of Rebbi Ḥiyya 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.