If a money changer mistakenly tells a customer that a coin is valid and causes a loss to the customer, is the money changer responsible for reimbursing for the loss? If the money changer is a real professional, then he/she is exempt but if not, he/she is responsible. However, Rabbi Chiya reimbursed a woman for her loss based on his mistake, even though he was a professional as he decided to go beyond the letter of the law (lifnim meshurat hadin). There is a case with Rabbi Elazar and Reish Lakish and Reish Lakish explains to Rabbi Elazar that he is relying on his valuation of the coin. If Rabbi Elazar made a mistake, he would need to reimburse Reish Lakish as this would be a case of garmi, and Reish Lakish held by Rabbi Meir who obligates one for garmi-type damages. Where can we find Rabbi Meir’s ruling on garmi? Four different sources are suggested – only the last is accepted as the answer. The Mishna discusses three different cases where the dyer did something different from what the customer asked – burned, did a poor job, or colored it the wrong color. What is the halakha in each case?
Bava Kamma 100
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Bava Kamma
Masechet Bava Kamma is sponsored by the Futornick Family in loving memory of their fathers and grandfathers, Phillip Kaufman and David Futornick.
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
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Bava Kamma
Masechet Bava Kamma is sponsored by the Futornick Family in loving memory of their fathers and grandfathers, Phillip Kaufman and David Futornick.
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Bava Kamma 100
בֵּית חַיֵּיהֶם. ״אֶת הַדֶּרֶךְ״ – זוֹ גְּמִילוּת חֲסָדִים. ״יֵלְכוּ״ – זוֹ בִּיקּוּר חוֹלִים. ״בָּהּ״ – זוֹ קְבוּרָה. ״אֶת הַמַּעֲשֶׂה״ – זֶה הַדִּין. ״אֲשֶׁר יַעֲשׂוּן״ – זוֹ לִפְנִים מִשּׁוּרַת הַדִּין.
the core of their existence, i.e., Torah study, which is the source of life. “The way”; this is referring to acts of kindness. “They must walk”; this is referring to visiting the sick. “Wherein”; this is referring to the burial of the dead. “The work”; this is referring to conducting oneself in accordance with the law. “That they must do”; this is referring to conducting oneself beyond the letter of the law. This indicates that the Torah mandates that people conduct themselves beyond the letter of the law.
רֵישׁ לָקִישׁ אַחְוִי לֵיהּ דִּינָרָא לְרַבִּי אֶלְעָזָר. אֲמַר: מְעַלְּיָא הוּא. אֲמַר לֵיהּ: חֲזִי דַּעֲלָךְ קָא סָמַכְינָא. אֲמַר לֵיהּ: כִּי סָמְכַתְּ עֲלַי מַאי לְמֵימְרָא, דְּאִי מִשְׁתְּכַח בִּישָׁא – בָּעֵינָא לְאַיחְלוֹפֵי לָךְ? וְהָא אַתְּ הוּא דְּאָמְרַתְּ: רַבִּי מֵאִיר הוּא, דְּדָאֵין דִּינָא דִּגְרָמֵי. מַאי, לָאו רַבִּי מֵאִיר – וְלָא סְבִירָא לַן כְּווֹתֵיהּ?
The Gemara relates: Reish Lakish presented a dinar to Rabbi Elazar so that the latter would assess it. Rabbi Elazar said: It is a proper coin. Reish Lakish said to him: Realize that I am relying on you. Rabbi Elazar said to him: What is the purpose of stating that you are relying on me? Is it so that if this dinar is later found to be bad, I will be required to exchange it for you with a good dinar? But it is you who said that it is Rabbi Meir who is of the opinion that there is liability for damage caused by indirect action, even if he did not directly cause damage to the property. What, is it not that you intended to say: This is the opinion of Rabbi Meir, but we do not hold in accordance with his opinion?
אֲמַר לֵיהּ: לָא, רַבִּי מֵאִיר – וּסְבִירָא לַן כְּווֹתֵיהּ.
Reish Lakish said to him: No, I intended to say that this is the opinion of Rabbi Meir, and we do hold in accordance with his opinion.
הֵי רַבִּי מֵאִיר? אִילֵימָא רַבִּי מֵאִיר (ד׳ ל׳ מ׳ פ׳ סִימָן)
The Gemara asks: Which statement of Rabbi Meir is Rabbi Elazar referring to? If we say it is this statement of Rabbi Meir, that is difficult. Parenthetically, the Gemara states that the letters dalet, lamed, mem, peh serve as a mnemonic device for the four statements of Rabbi Meir that will be cited. It stands for: Judged [dan], to dye [litzboa], covers [mesakekh], and broke open [pirtza].
דִּתְנַן: דָּן אֶת הַדִּין; זִיכָּה אֶת הַחַיָּיב; חִיֵּיב אֶת הַזַּכַּאי; טִימֵּא אֶת הַטָּהוֹר; טִיהֵר אֶת הַטָּמֵא – מַה שֶּׁעָשָׂה עָשׂוּי, וִישַׁלֵּם מִבֵּיתוֹ.
The Gemara returns to the matter at hand. As we learned in a mishna (Bekhorot 28b): If a judge issued a judgment and erred, and he acquitted one who was in fact liable, or deemed liable one who should have in fact been acquitted, or if he ruled that a pure item is impure, or ruled that an impure item is pure, and by doing so he caused a litigant a monetary loss, what he did is done, i.e., the judgment stands, and the judge must pay damages from his home, i.e., from his personal funds. He is therefore liable to pay the damages even though he caused the loss indirectly.
הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי אִילְעָא אָמַר רַב: וְהוּא שֶׁנָּטַל וְנָתַן בַּיָּד!
The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: But wasn’t it stated with regard to that mishna that Rabbi Ile’a says that Rav says: And this mishna is discussing a case where the judge not only issued a ruling, but actively took the money from the one whom he found liable, and gave it to the other party by his own hand. This is not a case of causation but of direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. הָתָם קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (100b): If one gave wool to a dyer to dye it red for him, and he dyed it black, or to dye it black, and he dyed it red, Rabbi Meir says: The dyer gives the owner the value of his wool. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there he does cause damage through direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: הַמְסַכֵּךְ גַּפְנוֹ עַל גַּבֵּי תְּבוּאָתוֹ שֶׁל חֲבֵירוֹ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב. הָתָם נָמֵי קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (Kilayim 7:4): One who drapes his grapevine atop another’s grain has rendered them forbidden due to the prohibition against growing diverse kinds in a vineyard, and he is liable to pay the owner of the grain for the damage. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there too he does cause damage by direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דְּתַנְיָא: מְחִיצַת הַכֶּרֶם שֶׁנִּפְרְצָה –
Rather, it must be referring to this statement of Rabbi Meir, as it is taught in the Tosefta (Kilayim 3:4): If there was a partition of a vineyard that is adjacent to a wheat field, and that partition broke open,
אוֹמֵר לוֹ ״גְּדוֹר״. נִפְרְצָה – אוֹמֵר לוֹ ״גְּדוֹר״, נִתְיָיאֵשׁ מִמֶּנָּה וְלֹא גְּדָרָהּ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב בְּאַחְרָיוּתוֹ.
the owner of the wheat field may tell the owner of the vineyard to repair the breach before the vines intermingle with the grain and cause it to become forbidden. If the partition broke open again, he may again tell him to repair it. If the owner of the vineyard abandoned the partition and did not repair it, he has rendered the grain forbidden, and is obligated to pay restitution for it. This demonstrates that one is liable to pay damages even if he did not perform any action at all, and consequently proves that Rabbi Meir rules there is liability for damage caused by indirect action.
מַתְנִי׳ הַנּוֹתֵן צֶמֶר לַצַבָּע, וְהִקְדִּיחוֹ יוֹרָה – נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָּאוּר – אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה, נוֹתֵן לוֹ אֶת הַיְּצִיאָה; וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
MISHNA: In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה – נוֹתֵן לוֹ אֶת הַיְּצִיאָה, וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח – נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
גְּמָ׳ מַאי ״כָּאוּר״? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר בַּר חָנָה: כַּלְבּוֹס. מַאי כַּלְבּוֹס? אָמַר רַבָּה בַּר שְׁמוּאֵל:
GEMARA: The Gemara clarifies: What does the mishna mean by unattractively? Rav Naḥman said that Rabba bar bar Ḥana said: Kelabus. The Gemara asks: What does kelabus mean? Rabba bar Shmuel said:
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I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
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I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
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I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
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I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
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I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
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When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
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I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
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I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
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Bava Kamma 100
בֵּית חַיֵּיהֶם. ״אֶת הַדֶּרֶךְ״ – זוֹ גְּמִילוּת חֲסָדִים. ״יֵלְכוּ״ – זוֹ בִּיקּוּר חוֹלִים. ״בָּהּ״ – זוֹ קְבוּרָה. ״אֶת הַמַּעֲשֶׂה״ – זֶה הַדִּין. ״אֲשֶׁר יַעֲשׂוּן״ – זוֹ לִפְנִים מִשּׁוּרַת הַדִּין.
the core of their existence, i.e., Torah study, which is the source of life. “The way”; this is referring to acts of kindness. “They must walk”; this is referring to visiting the sick. “Wherein”; this is referring to the burial of the dead. “The work”; this is referring to conducting oneself in accordance with the law. “That they must do”; this is referring to conducting oneself beyond the letter of the law. This indicates that the Torah mandates that people conduct themselves beyond the letter of the law.
רֵישׁ לָקִישׁ אַחְוִי לֵיהּ דִּינָרָא לְרַבִּי אֶלְעָזָר. אֲמַר: מְעַלְּיָא הוּא. אֲמַר לֵיהּ: חֲזִי דַּעֲלָךְ קָא סָמַכְינָא. אֲמַר לֵיהּ: כִּי סָמְכַתְּ עֲלַי מַאי לְמֵימְרָא, דְּאִי מִשְׁתְּכַח בִּישָׁא – בָּעֵינָא לְאַיחְלוֹפֵי לָךְ? וְהָא אַתְּ הוּא דְּאָמְרַתְּ: רַבִּי מֵאִיר הוּא, דְּדָאֵין דִּינָא דִּגְרָמֵי. מַאי, לָאו רַבִּי מֵאִיר – וְלָא סְבִירָא לַן כְּווֹתֵיהּ?
The Gemara relates: Reish Lakish presented a dinar to Rabbi Elazar so that the latter would assess it. Rabbi Elazar said: It is a proper coin. Reish Lakish said to him: Realize that I am relying on you. Rabbi Elazar said to him: What is the purpose of stating that you are relying on me? Is it so that if this dinar is later found to be bad, I will be required to exchange it for you with a good dinar? But it is you who said that it is Rabbi Meir who is of the opinion that there is liability for damage caused by indirect action, even if he did not directly cause damage to the property. What, is it not that you intended to say: This is the opinion of Rabbi Meir, but we do not hold in accordance with his opinion?
אֲמַר לֵיהּ: לָא, רַבִּי מֵאִיר – וּסְבִירָא לַן כְּווֹתֵיהּ.
Reish Lakish said to him: No, I intended to say that this is the opinion of Rabbi Meir, and we do hold in accordance with his opinion.
הֵי רַבִּי מֵאִיר? אִילֵימָא רַבִּי מֵאִיר (ד׳ ל׳ מ׳ פ׳ סִימָן)
The Gemara asks: Which statement of Rabbi Meir is Rabbi Elazar referring to? If we say it is this statement of Rabbi Meir, that is difficult. Parenthetically, the Gemara states that the letters dalet, lamed, mem, peh serve as a mnemonic device for the four statements of Rabbi Meir that will be cited. It stands for: Judged [dan], to dye [litzboa], covers [mesakekh], and broke open [pirtza].
דִּתְנַן: דָּן אֶת הַדִּין; זִיכָּה אֶת הַחַיָּיב; חִיֵּיב אֶת הַזַּכַּאי; טִימֵּא אֶת הַטָּהוֹר; טִיהֵר אֶת הַטָּמֵא – מַה שֶּׁעָשָׂה עָשׂוּי, וִישַׁלֵּם מִבֵּיתוֹ.
The Gemara returns to the matter at hand. As we learned in a mishna (Bekhorot 28b): If a judge issued a judgment and erred, and he acquitted one who was in fact liable, or deemed liable one who should have in fact been acquitted, or if he ruled that a pure item is impure, or ruled that an impure item is pure, and by doing so he caused a litigant a monetary loss, what he did is done, i.e., the judgment stands, and the judge must pay damages from his home, i.e., from his personal funds. He is therefore liable to pay the damages even though he caused the loss indirectly.
הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי אִילְעָא אָמַר רַב: וְהוּא שֶׁנָּטַל וְנָתַן בַּיָּד!
The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: But wasn’t it stated with regard to that mishna that Rabbi Ile’a says that Rav says: And this mishna is discussing a case where the judge not only issued a ruling, but actively took the money from the one whom he found liable, and gave it to the other party by his own hand. This is not a case of causation but of direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. הָתָם קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (100b): If one gave wool to a dyer to dye it red for him, and he dyed it black, or to dye it black, and he dyed it red, Rabbi Meir says: The dyer gives the owner the value of his wool. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there he does cause damage through direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: הַמְסַכֵּךְ גַּפְנוֹ עַל גַּבֵּי תְּבוּאָתוֹ שֶׁל חֲבֵירוֹ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב. הָתָם נָמֵי קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (Kilayim 7:4): One who drapes his grapevine atop another’s grain has rendered them forbidden due to the prohibition against growing diverse kinds in a vineyard, and he is liable to pay the owner of the grain for the damage. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there too he does cause damage by direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דְּתַנְיָא: מְחִיצַת הַכֶּרֶם שֶׁנִּפְרְצָה –
Rather, it must be referring to this statement of Rabbi Meir, as it is taught in the Tosefta (Kilayim 3:4): If there was a partition of a vineyard that is adjacent to a wheat field, and that partition broke open,
אוֹמֵר לוֹ ״גְּדוֹר״. נִפְרְצָה – אוֹמֵר לוֹ ״גְּדוֹר״, נִתְיָיאֵשׁ מִמֶּנָּה וְלֹא גְּדָרָהּ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב בְּאַחְרָיוּתוֹ.
the owner of the wheat field may tell the owner of the vineyard to repair the breach before the vines intermingle with the grain and cause it to become forbidden. If the partition broke open again, he may again tell him to repair it. If the owner of the vineyard abandoned the partition and did not repair it, he has rendered the grain forbidden, and is obligated to pay restitution for it. This demonstrates that one is liable to pay damages even if he did not perform any action at all, and consequently proves that Rabbi Meir rules there is liability for damage caused by indirect action.
מַתְנִי׳ הַנּוֹתֵן צֶמֶר לַצַבָּע, וְהִקְדִּיחוֹ יוֹרָה – נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָּאוּר – אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה, נוֹתֵן לוֹ אֶת הַיְּצִיאָה; וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
MISHNA: In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה – נוֹתֵן לוֹ אֶת הַיְּצִיאָה, וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח – נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
גְּמָ׳ מַאי ״כָּאוּר״? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר בַּר חָנָה: כַּלְבּוֹס. מַאי כַּלְבּוֹס? אָמַר רַבָּה בַּר שְׁמוּאֵל:
GEMARA: The Gemara clarifies: What does the mishna mean by unattractively? Rav Naḥman said that Rabba bar bar Ḥana said: Kelabus. The Gemara asks: What does kelabus mean? Rabba bar Shmuel said:
