Jerusalem Talmud Bava Metzia Chapter 9

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ מְקוֹם שֶׁנָהֲגוּ לִקְצוֹר יִקְצוֹר לַעֲדוֹר יַעֲדוֹר לַחֲרוֹשׁ אַחֲרָיו יַחֲרוֹשׁ הַכֹּל כְּמִנְהַג הַמְּדִינָה. כְּשֵׁם שֶׁחוֹלְקִין בַּתְּבוּאָה כָּךְ חוֹלְקִין בַּתֶּבֶן וּבַקַּשׁ. כְּשֵׁם שֶׁחוֹלְקִין בַּיַּיִן כָּךְ חוֹלְקִין בַּזְּמוֹרוֹת וּבַקָּנִים וּשְׁנֵיהֶן מְסַפְּקִין אֶת הַקָּנִים. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. מְקוֹם שֶׁנָּהֲגוּ לִקְצוֹר וְתָלַשׁ. אָמַר לֵיהּ. אַתְּ בְּעִיתָהּ. לִתְלוֹשׁ וְקָצַר. אָמְרִין לֵיהּ. פּוּק דְּרִיתָהּ. תַּנֵּי. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ הֲרֵי זֶה קוֹצֵר וּמְעַמֵּר וְדָשׁ וְזוֹרֶה וּבוֹרֵר. הַחוֹפֵר וְהַכַּיָיל וְהַסַּנְטָר שׁוֹמְרֵי הָעִיר וְהָאֹיקוֹנוֹמוֹס נוֹטְלִין שְׂכָרָן מִן הָאֶמְצַע. הַכַּיָיר וְהַבַּלָּן וְהַסֹּפֵר בִּזְמַן שֶׁבָּאִין מִכֹּחַ הָאָרִיס נוֹטְלִין מִכֹּחַ הָאָרִיס. מִכֹּחַ בַּעַל הַבַּיִת נוֹטְלִין מִכֹּחַ בַּעַל הַבַּיִת. אֵין מְשַׁנִּין עַל מִנְהַג הַמְּדִינָה.

MISHNAH: One who contracts with another for a field, at a place where one usually cuts, he has to cut, to uproot, he has to uproot, 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 tendrils and the props; they both provide the props together. HALAKHAH: “One who contracts with another for a field” etc. If he uprooted at a place where one usually cuts, he may tell him: “you make it sterile.” Where one uproots and he cuts, one tells him, go out and make it clean. It was stated: “One who contracts with another for a field has to harvest, bind into sheaves, thresh, winnow, and grade. The digger, the measurer (6 כל) was misunderstood by later commentators and lexicographers as “geometer”, whose services outside of Egypt were almost never needed. This led S. Lieberman to note ( Tosefta kiFshutah Bava meṣia‘ p. 285) that he does not know the definition of כייר and that the explanations of commentaries and dictionaries are unconvincing. The seal of the grain measurer was needed for bulk sale of produce. , the steward, the town watchmen, and the administrator take their wages from the community. The builder of furnaces), perhaps the כייר is identical with the כייל (E. G.). , the maker of seals, and the scribe is needed for commercial and financial transactions. , if hired by the tenant they take from the tenant; if hired by the landlord they take from the landlord. One does not change local usage.”

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ וְהִיא בֵּית שְׁלָחִין אוֹ בֵית הָאִילָן. יָבַשׁ הַמַּעֲיָין וְנִקְצַץ הָאִילָן אֵינוֹ מְנַכֶּה לוֹ מֵחֲכִירוֹ. אִם אָמַר לוֹ הִשָּׂכֵר לִי שְׂדֵי בֵית שְׁלָחִין זוֹ אוֹ בֵית הָאִילָן זוֹ יָבַשׁ הַמַּעֲיָין וְנִקְצַץ הָאִילָן מְנַכֶּה לוֹ מֵחֲכִירוֹ. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. אָמַר רִבִּי יִצְחָק. בְּשֶׁיָּבַשׁ כָּל הַמַּעֲיָין. בְּרַם אִין הֲוָה עֲמִיק תַּרְתֵּין קוֹמִין וְאַתְּ עֲבִיד ג̇ קוֹמִין עֲמִיק יָכְלִין מֵימַר לֵיהּ. לַעֵי בֵיהּ וְהוּא סַגִּי. נִקְצַץ הָאִילָן. אָמַר רִבִּי יִצְחָק. בְּשֶׁנִּקְצַץ כָּל הָאִילָן. אֲבָל אִם נִשְׁתַּיֵיר בּוֹ מִמַּטַּע עֲשָׂרָה לְבֵית סְאָה יְכִיל מֵימַר לֵיהּ. בְּקַדְמִיתָא הֲווּ דְחָשִׁין וְלָא הֲווּ עָבְדִין סַגִין. בְּרַם כְּדוֹן הִינּוּן דְּלִילִין וְעָבְדִין סַגִין.

MISHNAH: One who contracts with another for a field, if it is an irrigated field or an orchard and the source dried up or the orchard was cut down, he may not deduct from his leasing fee. If he said, this irrigated field or this orchard shall be leased to me and the source dried up or the orchard was cut down, he may deduct from his leasing fee. HALAKHAH: “One who contracts with another for a field,” etc. Rebbi Isaac said, if the well dried up completely. 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’ah constitute a minimal orchard ( Ševi‘it 1:2, Note 18 ), one tree per 250 square cubits. If the trees are more widely spaced, the area legally is no longer an orchard. The statement that “the entire orchard was cut down” has to be qualified to mean that “the trees were cut down to the extent that the orchard no longer exists.” he may tell him: At the beginning they were sickly and were not bearing much. But now they are sparse and will be productive.

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ אִם מִשֶׁזָּכָה בָהּ הוֹבִירָה שָׁמִין אוֹתָהּ כַּמָּה רְאוּיָה לַעֲשׂוֹת וְנוֹתְנִין לוֹ שֶׁכָּךְ כּוֹתֵב לוֹ אִם אוֹבִיר וְלֹא אַעֲבִיד אִישְׁלַם בְּמֵיטְבָא. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. אָמַר רִבִּי יִצְחָק. הָדָא אָמְרָה. הַמְבַטֵּל כִּיס חֲבֵירוֹ אֵין לוֹ עָלָיו אֶלָּא תַּרְעוֹמֶת. הַמְבַטֵּל שְׂדֵה חֲבֵירוֹ חַיָיב לִשְׁפוֹת לוֹ. הַמְבַטֵּל סְפִינָתוֹ וֶחָנוּתוֹ מָהוּ.

MISHNAH: One contracts with another for a field; if after he received it he lets it lie fallow 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-worked. HALAKHAH: “One who contracts with another for a field,” etc. Rebbi Isaac said, this 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 adequately. If one lets another’s ship or store lie idly, what is the rule?

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ וְלֹא רָצָה לְנַכֵּשׁ וְאָמַר לוֹ מָה אִיכְפַּת לָךְ הוֹאִיל וַאֲנִי נוֹתֵן לָךְ חֲכוֹרָךְ אֵין שׁוֹמְעִין לוֹ מִפְּנֵי שֶׁיָּכוֹל לוֹמַר לוֹ לְמָחָר אַתְּ יוֹצֵא מִמֶּנָּה וְהִיא מַעֲלָה לְפָנַיי עֲשָׂבִים. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ וְלֹא עָשָׂת. אִם יֵשׁ בָּהּ כְּדֵי לְהַעֲמִיד כְּרִי חַיָיב לְטַפֵּל בָּהּ. אָמַר רִבִּי יְהוּדָה מַה קִיצְבָּה בַּכְּרִי. אֶלָּא אִם יֵשׁ בָּהּ כְּדֵי נְפִילָה. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. כַּמָּה כְדֵי לְהַעֲמִיד בָּהּ כְּרִי. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וּבִלְבַד כְדֵי שֶׁיַּעֲמִיד הָרַחַת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. וְהוּא שֶׁיְּהֵא בֵּית מִכְנָס שֶׁלָּהּ מִלְּמַעְלָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חוּץ מִיצִיאוֹתָיו שֶׁלָּזֶה. רִבִּי יוֹסֵי בֶן חֲנִינָה אָמַר. חוּץ מִיצִיאוֹתָיו שֶׁלָּזֶה וְשֶׁלָּזֶה. אָמַר רִבִּי אַבָּהוּ כְּדֵי נִיפְלָה. כְּדֵי הַזֶּרַע הַנּוֹפֵל בָּהּ.

MISHNAH: One who contracts with another for a field, did not want to weed, and told him, what do you care since I am paying you rent? One does not listen to him since he may tell him, tomorrow you leave it and I’ll have it overgrown with grasses. One who contracts with another for a field and it did not produce. 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. HALAKHAH: “One who contracts with another for a field,” etc. “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 it. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: only that its handle be on top. Rebbi Joshua ben Levi said: in addition to his expenses of grain (about 25 liter). . Rebbi Yose ben Ḥanina said: in addition to the expenses of both of them. Rebbi Abbahu said: “for spreading”, to recover the seed grain which was spread on it 5:1, Notes 28–30 . .

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ וַאֲכָלָהּ חָגָב אוֹ נִשְׁדְּפָה. אִם מַכַּת מְדִינָה הִיא מְנַכֶּה לוֹ מֵחֲכִירוֹ אִם אֵינָהּ מַכַּת מְדִינָה אֵינוֹ מְנַכֶּה לוֹ מֵחֲכִירוֹ. רִבִּי יְהוּדָה אוֹמֵר אִם קִיבְּלָהּ מִמֶּנּוּ בְמָעוֹת בֵּין כָּךְ וּבֵין כָּךְ אֵינוֹ מְנַכֶּה לוֹ מֵחֲכִירוֹ. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. רַב הוּנָא אָמַר. בְּשֶׁנִּשְׁדְּפָה כָּל אוֹתָהּ הָרוּחַ. שֶׁמְעוֹן בָּר וָוא בְשֵׁם רִבִּי יוֹחָנָן. וְהוּא שֶׁזּוֹרְעָהּ. [אֲבָל אִם לֹא זְרָעָהּ] דּוּ יְכִיל מֵימַר לֵיהּ. אִילּוּ הֲוָות זְרַעְתָּהּ הֲוָות עָבְדָה סַגִּין. הַגַּע עַצְמָךְ שֶׁהָיוּ שָׂדוֹת אֲחֵרוֹת וְלֹא [לָקוּ]. יְכִיל מֵימַר לֵיהּ. קוּדְשָׁא בְּרִיךְ הוּא מְגַלְגֵּל עִם רְשִׁיעַיָיא. הָיוּ שָׁם שָׂדוֹת אֲחֵרוֹת וְלָקוּ. יְכִיל מֵימַר לֵיהּ. עַד כָּא הֲוִינָא חַיָיב בָּהּ. מִיכָא וּלְהַלָּן לִינָה חַיָיב בָּהּ.

MISHNAH: One 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, he does not reduce his leasing fee. Rebbi Jehudah says, if he contracted for a sum of money 6:1 ( Tosephta Demay 6:2 ) notes that the tenant paying in kind is called חוֹכֵר “lessee”, the one paying in money is called שׂוֹכֵר “he who rents”. in no case does he deduct from the leasing fee. HALAKHAH: “One who contracts with another for a field,” etc. Rav Huna said, if the entire area in that direction was scorched. Simeon bar Abba in the name of Rebbi Joḥanan. But only if it was sown. [But if he did not sow] but implied by the text. , the other can tell him, if you had sown it would have produced a lot. Think of it, if there were other fields [which were not hit] moves the period: הַגַּע עַצְמָךְ שֶׁהָיוּ שָׂדוֹת אֲחֵרוֹת. וְלֹא יְכִיל מֵימַר לֵיהּ. “Think of it, if there were other fields. May he not tell him …?” The meaning is unchanged. (the agricultural area)”. ? He may tell him, the Holy One, praise to Him, is forbearing with the evildoers. If there were other fields which were damaged? He may tell him, so far I was liable in the case; from now on I am no longer liable.

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ בַּעֲשֶׂרֶת כּוֹר חִיטִּים לַשָּׁנָה. לָקָת נוֹתֵן לוֹ מִתּוֹכָהּ. הָיוּ חִיטֶּיהָ יָפוֹת לֹא יֹאמַר לוֹ הֲרֵינִי לוֹקֵחַ מִן הַשּׁוּק אֶלָּא נוֹתֵן לוֹ מִתּוֹכָהּ. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. תַּנֵּי. הַמְקַבֵּל שָׂדֶה מִיִּשְׂרָאֵל מְעַשֵּׂר וְנוֹתֵן לוֹ. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. בֵּין מֵאוֹתוֹ הַמִּין בֵּין מֵאוֹתוֹ שָׂדֶה תוֹרֵם וְנוֹתֵן לוֹ. אֲבָל מִשָּׂדֶה אֲחֶרֶת אוֹ מִמִּין אַחֵר מְעַשֵּׂר וְנוֹתֵן לוֹ. רִבִּי מֵאִיר אוֹמֵר. אַף מֵאוֹתָהּ שָׂדֶה מֵאוֹתוֹ הַמִּין תּוֹרֵם וְנוֹתֵן לוֹ. אֲבָל מִשָּׂדֶה אֲחֵר אוֹ מִמִּין אַחֵר אֵין מְעַשֵּׂר וְנוֹתֵן לוֹ.

MISHNAH: One who contracts with another for a field, for ten kor of wheat per year. If it was damaged, he delivers from it. 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 yield. HALAKHAH: “One who contracts with another for a field,” etc. It was stated: 6:4 ; Demay 6:1 Notes 12–25 . “One who contracts with another for a field tithes and delivers to him, the words of Rebbi Meïr. But the Sages say, both for the same kind and for the same field he lifts heave and delivers to him. But from another field or another kind he tithes and delivers to him. Rebbi Meïr 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) tithe and deliver to him.”

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ לְזוֹרְעָהּ שְׂעוֹרִין לֹא יִזְרְעֶנָּה חִיטִּין. חִיטִּין יִזְרְעֶנָּה שְׂעוֹרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹסֵר. קִטְנִית לֹא יִזְרְעֶנָּה תְבוּאָה. תְּבוּאָה יִזְרְעֶנָּה קִטְנִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹסֵר. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. נִיחָא שְׂעוֹרִין לֹא יִזְרְעֶנָּה חִטִּים. חִיטִּין לֹא יִזְרְעֶנָּה שְׂעוֹרִין. וַתְיָיא כְרִבִּי לָא אוֹ כְדִבְרֵי הַכֹּל בְּמָקוֹם שֶׁאֵין שְׂעוֹרִין כִּפְלַיִים בְּחִיטִּין. אֲבָל בְּמָקוֹם שֶׁמַּעֲלִין שְׂעוֹרִין כִּפְלַיִים בְּחִיטִּין זוֹרְעָהּ שְׂעוֹרִים.

MISHNAH: 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 prohibits. For legumes he may not sow grain; for grain he may sow legumes. Rabban Simeon ben Gamliel prohibits. HALAKHAH: “One who contracts with another for a field,” etc. One understands that for barley he may not sow wheat; for wheat, may he not sow barley? It follows Rebbi La 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.

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ לְשָׁנִים מוּעָטוֹת לֹא יִזְרְעֶנָּה פִשְׁתָּן וְאֵין לוֹ קוֹרַת שִׁיקְמָה. קִיבְּלָהּ מִמֶּנּוּ לְשֶׁבַע שָׁנִים. שָׁנָה רִאשׁוֹנָה זָרְעָהּ פִּשְׁתָּן וְיֵשׁ לוֹ קוֹרַת שִׁיקְמָה. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. נִיחָא חִטִּין לֹא יִזְרְעֶנָּה פִשְׁתָּן. פִּשְׁתָּן לֹא יִזְרְעֶנָּה חִיטִּין. פִּשְׁתָּן לוֹקֶה הָאָרֶץ ג̇ שָׁנִים וְתֵימַר כֵּן. פִּירֵשׁ רִבִּי מְנַחֵם אֲחִי רִבִּי גוֹרְיוֹן קוֹמֵי רִבִּי לָא. מוּטָּב לְזוֹרְעָהּ פִּשְׁתָּן אַחַר פִּשְׁתָּן וְלֹא שְׂעוֹרִין אַחַר שְׂעוֹרִין.

MISHNAH: One who contracts with another for a field for a few years may not sow flax and does not have sycamore logs 1:8 Note 150 ; Ševi‘it 4:5 Note 71 . . If he contracted for seven years, he may sow flax and does have sycamore logs. HALAKHAH: “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 so? Rebbi Menaḥem, the brother of Rebbi Gorion, explained before Rebbi La: It is better to sow flax after flax but not barley after barley.

הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ לְשָׁבוּעַ אֶחָד בִּשְׁבַע מֵאוֹת זוּז הַשְּׁבִיעִית מִן הַמִּנְיָין. קִיבְּלָהּ מִמֶּנּוּ שֶׁבַע שָׁנִים בִּשְׁבַע מֵאוֹת זוּז אֵין הַשְּׁבִיעִית מִן הַמִּנְיָין. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. תַּנֵּי. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ. זְרָעָהּ שָׁנָה אַחַת וְלא צִימִיחָה כּוֹפִין אוֹתוֹ לְזוֹרְעָהּ שְׁנִיָיה. שְׁנִיָיה וְלא צִימִיחָה אֵין כּוֹפִין אוֹתוֹ לְזוֹרְעָהּ שְׁלִישִׁית. אָמַר רֵישׁ לָקִישׁ. הָדָא דְתֵימַר בְּשָׂדֶה שֶׁאֵינָהּ בְּדוּקָה. אֲבָל בְּשָׂדֶה שֶׁהִיא בְדוּקָה כּוֹפִין אוֹתוֹ וְזוֹרְעָהּ שְׁלִישִׁית.

MISHNAH: If one who contracts with another for a field for a Sabbatical cycle at 700 denars, the Sabbatical year is included. If he contracted for seven years at 700 denars, the Sabbatical is not included. HALAKHAH: “If one contracts with another for a field,” etc. It was stated: “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 out. But if it had been checked out, one can force him to sow a third year.

שְׂכִיר יוֹם גּוֹבֶה כָל הַלַּיְלָה וּשְׂכִיר לַיְלָה גּוֹבֶה כָל הַיּוֹם וּשְׂכִיר שָׁעוֹת גּוֹבֶה כָל הַיּוֹם וְכָל הַלַּיְלָה. שְׂכִיר שַׁבָּת שְׂכִיר חוֹדֶשׁ שְׂכִיר שָׁנָה שְׂכִיר שָׁבוּעַ יָצָא בַיּוֹם גּוֹבֶה כָל הַיּוֹם יָצָא בַלַּיְלָה גּוֹבֶה כָל הַלַּיְלָה וְכָל הַיּוֹם. שְׂכִיר יוֹם גּוֹבֶה כָל הַלַּיְלָה כול׳. שְׁמוּאֵל אָמַר. לְמָחָר עוֹבֵר עָלָיו מְשּׁוּם בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ. רִבִּי דוֹסָא אוֹמֵר. יוֹם אֶחָד הוּא דְתֵימַר. עוֹבֵר עָלָיו כָּל שֵׁימוֹת הַלָּלוּ. אִין בִּגְלַל מְקַיְימָא קְרָאֵי תִּיפְתָּר בִּשְׂכִיר שָׁעוֹת יוֹם וְלַיְלָה. שֶׁיָּכוֹל לִגְבוֹת כָּל הַיּוֹם וְכָל הַלַּיְלָה. וְתַנֵּי כֵן. שְׂכִיר שָׁעוֹת בַּיּוֹם גּוֹבֶה כָל הַיּוֹם. בַּלַּיְלָה גוֹבֶה כָל הַלַּיְלָה. שְׂכִיר שָׁעוֹת בַּיּוֹם וְבַלַּיְלָה גוֹבֶה כָל הַלַּיְלָה וְכָל הַיּוֹם.

MISHNAH: A person hired for the day collects the entire night 19:13 ). ; a person hired for the night collects the entire day 24:15 ). . A person hired for hours collects the entire day and the entire night. 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. HALAKHAH: “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” 24:15 ). . Rebbi Dosa said, is there one day when you can say that he transgresses on all these counts 278: One who retains a hireling’s wages transgresses five prohibitions: “Do not oppress” ( Lev. 19:13 ; Deut. 24:14 ), “do not rob” ( Lev. 19:13 ), “do not withhold overnight” ( Lev. 19:13 ), “the sun shall not set for him” ( Deut. 24:15 ). Since Lev. 19:13 refers to paying in the night and Deut. 24:14 to paying by day, how could one person transgress all five commandments simultaneously? The Babli (111a ) even has a list of 6 verses; they also combine Lev. 19:13 and Deut. 24:15 . ? 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: 2(12 ). “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.”

אֶחָד שְׂכַר הָאָדָם וְאֶחָד שְׂכַר הַבְּהֵמָה וְאֶחָד שְׂכַר הַכֵּלִים יֵשׁ בּוֹ מִשּׁוּם בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְיֵשׁ בּוֹ מִשּׁוּם לֹא תָלִין פְּעוּלַּת שָׂכִיר עַד בּוֹקֶר. אֵימָתַי בִּזְמַן שֶׁתְּבָעוֹ. לֹא תְבָעוֹ אֵינוֹ עוֹבֵר עָלָיו. הִמְחָהוּ אֵצֶל חֶנְוָונִי אוֹ אֵצֶל שׁוּלְחָנִי אֵינוֹ עוֹבֵר עָלָיו. הַשָּׂכִיר נִשְׁבַּע בִּזְמַנּוֹ וְנוֹטֵל עָבַר זְמַנּוֹ אֵינוֹ נִשְׁבַּע וְנוֹטֵל. וְאִם יֵשׁ עֵדִים שֶׁתְּבָעוֹ הֲרֵי זֶה נִשְׁבַּע וְנוֹטֵל. גֵּר תּוֹשָׁב יֵשׁ בּוֹ מִשּׁוּם בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְאֵין בּוֹ מִפְּנֵי לֹא תָלִין פְּעוּלַּת שָׂכִיר אִתְּךָ עַד בּוֹקֶר. אֶחָד שְׂכַר הָאָדָם כול׳. כְּתִיב לֹא תַעֲשׁוֹק עָנִי וְאֶבְיוֹן מֵאֲחֶיךָ. אֵילּוּ יִשְׂרָאֵל. מִגֵּרְךָ. זֶה גֵר צֶדֶק. בְּאַרְצְךָ. לְרַבּוֹת הַבְּהֵמָה וְהָעֲבָדִים. בִּשְׁעָרֶיךָ. לְרַבּוֹת הַמִּטַּלְטְלִין. תַּנֵּי. יָכוֹל הִמְחָהוּ אֵצֶל חֶנְוָונִי אוֹ אֵצֶל שׁוּלְחָנִי יְהֵא עוֹבֵר עָלָיו. אֵינוֹ עוֹבֵר עָלָיו אֲבָל עוֹבְרִין הֵן עָלָיו. אֵימָתַי. בִּזְמַן שֶׁתְּבָעוֹ. לֹא תְבָעוֹ אֵינוֹ עוֹבֵר עָלָיו. הַשָּׂכִיר בִּזְמַנּוֹ נִשְׁבַּע וְנוֹטֵל. רֵישׁ לָקִישׁ אָמַר. בְּשֶׁאָמַר לוֹ. נָתַתִּי. אֲבָל אִם אָמַר לוֹ. אֶתֵּן לְמָחָר. אִם אָמַר לוֹ. נָתַתִּי. אֵינוֹ נֶאֱמָן. רִבִּי יוֹסֵי בֶּן חֲנִינָה אוֹמֵר. וַאֲפִילוּ לְמָחָר אִם אָמַר לוֹ. נָתַתִּי. נֶאֱמָן. גֵּר תּוֹשָׁב יֵשׁ בּוֹ מִשּׁוּם בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ כול׳. כְּתִיב לא תַעֲשׁוֹק אֶת רֵעֲךָ. פְּרָט לְגֵר תּוֹשָׁב.

MISHNAH: 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” 24:15 ). and “one may not withhold a hireling’s wages until the morning” 19:13 ). . 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 the hireling swears and takes; after his time he does not swear and take. But if there are witnesses that he did claim, he swears and takes. The resident proselyte 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” 24:14 speaks of “your proselyte … in your gates.” The same expression is used in Deut. 14:20 to permit the sale of carcass meat to the resident proselyte. By the doctrine of invariable lexemes in the Torah, the expression in Deut. 24:14 refers to the resident proselyte. But Lev. 19:13 speaks of “your neighbor”; only the just proselyte is covered by that expression. ( Halakhah 14 ; Babli 111b ). . HALAKHAH: “Wages of a human,” etc. 279. It is written 24:14 . The verse reads: Do not oppress the poor and needy hireling … : “Do not oppress the poor and needy of your brothers,” this refers to Israel. “Your proselytes,” this refers to the just proselytes. “In your land,” to add animals and slaves. “In your gates,” to add movables 19:13 , is in Sifra Qedoŝim Paraŝah 2(9). . It was stated 2(11 ). : 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. “In his time the hireling swears and takes.” Rebbi Simeon ben Laqish said, if he said: I paid. But if he said, I shall pay tomorrow: if then he said, I paid, he cannot be believed. Rebbi Yose ben Ḥanina said, even the next day, if he said, I paid, he is believed. “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 proselyte 24:14 speaks of “your proselyte … in your gates.” The same expression is used in Deut. 14:20 to permit the sale of carcass meat to the resident proselyte. By the doctrine of invariable lexemes in the Torah, the expression in Deut. 24:14 refers to the resident proselyte. But Lev. 19:13 speaks of “your neighbor”; only the just proselyte is covered by that expression. ( Halakhah 14 ; Babli 111b ). .

הַמַּלְוֶה אֶת חֲבֵירוֹ לֹא יְמַשְׁכְּנֶנּוּ אֶלָּא בְּבֵית דִּין וְלֹא יִכָּנֵס לְבֵיתוֹ לִיטּוֹל מַּשְׁכּוֹנוֹ שֶׁנֶּאֲמַר בַּחוּץ תַּעֲמוֹד. הָיוּ לוֹ שְׁנֵי כֵלִים נוֹטֵל אֶחָד וּמַחֲזִיר אֶחָד. מַחֲזִיר אֶת הַכַּר בַּלַּיְלָה וְאֶת הַמַּחֲרֵישָׁה בַיּוֹם. וְאִם מֵת אֵינוֹ מַחֲזִיר לְיוֹרְשָׁיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אַף לְעַצְמוֹ אֵינֶנּוּ מַחֲזִיר אֶלָּא עַד שְׁלֹשִׁים יוֹם וּמִשְׁלֹשִׁים יוֹם וּלְהַלָּן מוֹכְרָן בְּבֵית דִּין. כְּתִיב בִּנְזָקִין שֶׁיְּהֵא גוֹבֶה בָּעִידִית. שֶׁנֶּאֱמַר מֵיטַב שָׂדֵהוּ וגו׳. וּכְתִיב בְּמִלְוָה שֶׁיְּהֵא גוֹבֶה בְּבֵינוֹנִית. שֶׁנֶּאֱמַר וְהָאִישׁ אֲשֶׁר אַתָּה נוֹשֶׁה בוֹ וגו׳. לָמְדוּ קַרְקָעוֹת מִן הַמַּשְׁכּוֹנוֹת. וְדִכְוָותָהּ יְלַמֵּדוּ מַשְׁכּוֹנוֹת מִקַּרְקָעוֹת. פֵּירַשׁ רִבִּי סִימַאי. דְּבַר תּוֹרָה שֶׁיְּהֵא שָׁלִיחַ בֵּית דִּין נִכְנַס וְגוֹבֶה בְּבֵינוֹנִית. שֶׁאִם יִכָּנֵס הַמַּלְוֶה הֲרֵי הוּא מוֹצִיא הַיָּפֶה. וְאִם יִכָּנֵס הַלּוֹוֶה מוֹצִיא הָרַע. אֶלָּא שָׁלוּחַ בֵּית דִּין נִכְנַס וְגוֹבֶה בְּבֵינוֹנִית. תַּנֵּי רִבִּי יִשְׁמָעֵאל. דְּבַר תּוֹרָה שֶׁיְּהֵא הַלּוֹוֶה נִכְנַס. שֶׁנֶּאֱמַר וְהָאִישׁ אֲשֶׁר אַתָּה נוֹשֶׁה בוֹ וגו׳. אָמַר רִבִּי לָא. תַּנֵּיי תַמָּן. חָבוֹל. בְּבֵית דִּין. שֶׁלֹֹּא בְּבֵית דִּין מְנַיִין. תַּלְמוּד לוֹמַר אִם חָבוֹל תַּחְבּוֹל. מִישְׁכְּנוֹ שֶׁלֹּא בִרְשׁוּת עוֹבֵר עַל כָּל שֵּׁם וְשֵׁם שֶׁיֵּשׁ לוֹ. אָמַר רִבִּי לָא. הוּא גָרַם לְעַצְמוֹ [לַעֲבוֹר] עַל כָּל שֵּׁם וְשֵׁם שֶׁיֵּשׁ לוֹ. מִישְׁכְּנוֹ וְחָזַר וְנָתַן לוֹ. מִּידַּת הַדִּין בְּיָדוֹ שֶׁיְּהֵא גוֹבֶה מִנְּכָסִין מְשׁוּעֲבָדִין. וְאִם מַחֲזִיר לוֹ לְאֵי זֶה דָבָר שֶׁמִּישְׁכֵּנוּ הוּא מְמַשְׁכְּנוֹ. פֵּירַשׁ רִבִּי. שֶׁמָּא תָבוֹא שְׁמִיטָּה וְיַשְׁמִיט. אוֹ שֶׁמָּא יָמוּת הַלָּהּ וְנִמְצְאוּ הַמִּטַּלְטְלִין בְּיַד הַיּוֹרְשִׁין. תַּנֵּי. חוֹבֵל כְּסוּת יוֹם בַּלַּיְלָה וּכְסוּת לַיְלָה בַיּוֹם. מַחֲזִיר כְּסוּת יוֹם בַּיּוֹם וּכְסוּת לַיְלָה בַלַּיְלָה. כָּר וְסַדִּין שֶׁדַּרְכָּן לְכַסּוֹת בַּלַּיְלָה חוֹבְלָן בַּיּוֹם וּמַחֲזִירָן בַּלַּיְלָה. קוֹרְדוֹם וּמַחֲרֵישָׁה שֶׁדַּרְכָּן לַעֲשׂוֹת בָּהֶן מְלָאכָה בַיּוֹם חוֹבְלָן בַּלַּיְלָה וּמַחֲזִירָן בַּיּוֹם. אָמַר רִבִּי לָא. זִימְנִין דְּתִיפְתָּר הָהֵן קְרָא לֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ. לָא תִדְנַח עֲלוֹי שִׁמְשָׁא. וְזִימְנִין דְּתִיפְתָּר לָהּ. לָא תִטְמַע עֲלוֹי שִׁמְשָׁא. דִּכְתִיב הָשֵׁב תָּשִׁיב לוֹ אֶת הָעֲבוֹט כְּבוֹא הַשֶּׁמֶשׁ. עִם מַעֲלֵי שִׁמְשָׁא. עַד בּוֹא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ. עַד מִטְמָעֵי שִׁמְשָָׁא.

MISHNAH: A person who lends to another may take a pledge from him only in court. He may not enter his house to take his pledge, as it is said: “You have to stand outside. 24:11 . ” If he had two vessels, he takes one and returns one. He returns the pillow for the night 24:13 . and the plough for the day. If he dies, he does not return it to his heirs. Rabban Simeon ben Gamliel says, even to himself he returns it only up to 30 days; after thirty days24:13 as an obligation to return it to the debtor in person. If the debtor died, the pledge may be sold and the proceeds deducted from the amount of the debt. he sells it in court HALAKHAH: It is written about torts that the collection be from the best quality, as it is said: “his best field, etc. 22:4 ; Babli Giṭṭin 48b . ” 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. 24:11 . ” They inferred real estate from pledges 24:14 refers to a pledge of movables, it is not obvious that the same rule should be applied to the foreclosure of a mortgage. . Similarly, should not pledges be inferred from real estate? 5:1, Notes 30–32 . 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. 24:10–11 : “If you are a creditor to your neighbor for anything, do not enter his house to take his pledge. Stand outside, and the man to whom you are creditor shall bring the pledge outside to you.” This clearly indicates that it is up to the debtor to determine what to give as pledge; the requirement that it be of medium quality is purely rabbinical for R. Ismael; in the words of the Babli “not to lock the door before borrowers” ( Babli 113b ). The obligation to stand outside extends to the bailiff ( Sifry Deut. 276). But R. Simai, and the Masoretes who follow him in their punctuation, read: “Stand outside, and the man, acting on behalf of the one to whom you are creditor, shall bring …” The man is the court’s employee. ” Rebbi La said, it was stated there: “to seize as pledge”, by the court. Outside the court, from where? The verse 22:25 . says, “if to seize as pledge you seize as pledge.” If he took the pledge without authorization, he transgresses all these verses 22:25 , Deut. 24:10–13 , for a total of five sins committed by one action. . Rebbi La said, he caused himself to transgress all these verses22:25 and Deut. 24:13 , but not the other commandments. . If he took a pledge and then returned it, by law he can collect from the property mortgaged to him. “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]10:2. . Or maybe that one will die and leave the movables in the heir’s hand.” It was stated 19 (p. 316–317); Mekhilta dR. Simeon b. Ioḥai p. 212; Tanḥuma Mišpaṭim 10; Ex. rabba 30:7 ; Sifry Deut. 277. : 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). 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 24:15 (speaking of worker’s wages, not pledges). “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, 24:13 . ” at sunrise, “until the going of the sun return it to him, 22:25 . ” until sundown.

אַלְמָנָה בֵּין שֶׁהִיא עֲנִיָיה בֵּין שֶׁהִיא עֲשִׁירָה אֵין מְמַשְׁכְּנִין אוֹתָהּ שֶׁנֶּאֱמַר וְלֹא תַחֲבוֹל בֶּגֶד אַלְמָנָה. הַחוֹבֵל אֶת הָרֵיחַיִם עוֹבֵר בְּלֹא תַעֲשֶׂה וְחַיָיב מְשּׁוּם שְׁנֵי כֵלִים שֶׁנֶּאֱמַר לֹא יַחֲבוֹל רֵיחַיִם וָרָכֶב. וְלֹא רֵיחַיִם וָרֶכֶב בִּלְבַד אָמְרוּ אֶלָּא כָּל דָּבָר שֶׁעוֹשִׂין בּוֹ אוֹכֶל נֶפֶשׁ שֶׁנֶּאֱמַר כִּי נֶפֶשׁ הוּא חוֹבֵל. אַלְמָנָה בֵּין שֶׁהִיא עֲנִיָיה בֵּין שֶׁהִיא עֲשִׁירָה אֵין מְמַשְׁכְּנִין אוֹתָהּ כול׳. תַּנֵּי. אַלְמָנָה בֵּין עֲנִיָיה בֵּין עֲשִׁירָה אֵין מְמַשְׁכְּנִין אוֹתָהּ. שֶׁנֶּאֱמַר לֹא תַּחֲבֹל בֶּגֶד אַלְמָנָה. אֶחָד עֲנִיָיה וְאֶחָד עֲשִׁירָה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. עֲנִיָיה אֵין מְמַשְׁכְּנִין אוֹתָהּ כָּל עִיקָּר. עֲשִׁירָה מְמַשְׁכְּנִין אוֹתָהּ וְאֵינוֹ מַחֲזִיר. שֶׁמִּתּוֹךְ שֶׁבָּא אֶצְלָהּ מַשִּׂיאָהּ שֵׁם רַע. הַחוֹבֵל זוּג שֶׁלַּסַּפָּרִין עוֹבֵר עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ. חָבַל אֶחָד מֵהֶן אֵינוֹ עוֹבֵר [אֶלָּא] עַל אֶחָד מֵהֶן. הַמְמַשְׁכֵּן צֶמֶד פָּרוֹת עוֹבֵר עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ. מִישְׁכֵּן אֶחָד מֵהֶם אֵינוֹ עוֹבֵר אֶלָּא עַל אֶחָד מֵהֶן בִּלְבַד.

MISHNAH: One may not take a pledge from a widow, whether poor or rich, since it was said 24:17 . : “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 vessels, as it was said: “Do not take upper and lower millstones as pledge. 24:6 . .” 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 pledge. 24:6 . .” HALAKHAH: “One may not take a pledge from a widow, whether poor or rich,” etc. It was stated 281, the first statement is anonymous as in the Mishnah; R. Simeon is quoted to the effect that no woman’s pledge can be returned since any woman’s reputation would be ruined by frequent visits by a man not married to her. This argument is incorporated into Pseudo-Jonathan’s Targum of Deut. 24:17 . : “One may not take a pledge from a widow, whether poor or rich, since it was said 24:17 . : ‘And do not take a widow’s garment for a pledge’, whether poor or rich, the words of Rebbi Meїr. 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.” One who takes a pair of barber’s scissors 6:3. transgresses for the two blades separately. If he took only one component, he transgresses for this one [only]. One who takes a yoke of cows transgresses for each one separately. If he took only one, he transgresses for this one only.