Bava Metzia 31
בְּאִסְרַטְיָא וּפָרָה רָצָה בֵּין הַכְּרָמִים – הֲרֵי זוֹ אֲבֵידָה. טַלִּית בְּצַד גָּדֵר, קַרְדּוֹם בְּצַד גָּדֵר, וּפָרָה רוֹעָה בֵּין הַכְּרָמִים – אֵין זוֹ אֲבֵידָה. שְׁלֹשָׁה יָמִים זֶה אַחַר זֶה – הֲרֵי זוֹ אֲבֵידָה. רָאָה מַיִם שֶׁשּׁוֹטְפִין וּבָאִין – הֲרֵי זֶה גּוֹדֵר בִּפְנֵיהֶם.
on a main thoroughfare [be’isratiyya], or a cow running through the vineyards, that is lost property. If one found a cloak alongside a fence, an ax alongside a fence, or a cow grazing among the vineyards, that is not lost property. If one sees these items for three consecutive days, that is lost property. If one saw water that is flowing and coming to inundate another’s field, he must establish a barrier before the water in order to preserve the field.
אָמַר רָבָא: ״לְכׇל אֲבֵידַת אָחִיךָ״ – לְרַבּוֹת אֲבֵידַת קַרְקַע. אֲמַר לֵיהּ רַב חֲנַנְיָא לְרָבָא: תַּנְיָא דִּמְסַיַּיע לָךְ, רָאָה מַיִם שֶׁשּׁוֹטְפִין וּבָאִין הֲרֵי זֶה גּוֹדֵר בִּפְנֵיהֶם.
Rava says that the verse: “And so shall you do with every lost item of your brother” (Deuteronomy 22:3), serves to include an obligation to protect your brother from the loss of his land. Rav Ḥananya said to Rava: There is a baraita that is taught that supports your opinion. If one saw water that is flowing and coming to inundate another’s field, he must establish a barrier before the water in order to preserve the field.
אֲמַר לֵיהּ: אִי מִשּׁוּם הָא לָא (תְּסַיְּיעַי) [תְּסַיְּיעַן], הָכָא בְּמַאי עָסְקִינַן? בִּדְאִיכָּא עוּמְרִין. אִי דְּאִיכָּא עוּמְרִין, מַאי לְמֵימְרָא – לָא צְרִיכָא, דְּאִית בַּהּ עוּמְרִין דִּצְרִיכִי לְאַרְעָא, מַהוּ דְּתֵימָא: כֵּיוָן דִּצְרִיכִי לְאַרְעָא, כִּי גּוּפַהּ דְּאַרְעָא דָּמַיִין, קָא מַשְׁמַע לַן.
Rava said to Rav Ḥananya: If you are attempting to bring support for my ruling due to that baraita, do not support my ruling. With what are we dealing here in the baraita? We are dealing with a field in which there are sheaves of grain on the land. The tanna of the baraita is referring to preservation of the sheaves, not of the land itself. The Gemara asks: If the baraita is referring to a field in which there are sheaves of grain, what is the purpose of stating it? Isn’t it obvious that one is obligated to preserve the sheaves as he would any other item? No, it is necessary to state the halakha only in a case where there are sheaves that need the land in order to dry. Lest you say: Since they still need the land, their legal status is like that of the land itself and he is not obligated to return them, the baraita teaches us that the sheaves are independent of the land and must be preserved.
מָצָא חֲמוֹר וּפָרָה [וְכוּ׳]. הָא גּוּפַהּ קַשְׁיָא! אָמְרַתְּ: מָצָא חֲמוֹר וּפָרָה רוֹעִין בַּדֶּרֶךְ – אֵין זוֹ אֲבֵידָה, רוֹעִין בַּדֶּרֶךְ הוּא דְּלָא הָווּ אֲבֵידָה, הָא רָצָה בַּדֶּרֶךְ וְרוֹעָה בֵּין הַכְּרָמִים הָוְיָא אֲבֵידָה. אֵימָא סֵיפָא: חֲמוֹר וְכֵלָיו הֲפוּכִים וּפָרָה רָצָה בֵּין הַכְּרָמִים – הֲרֵי זוֹ אֲבֵידָה. רָצָה בֵּין הַכְּרָמִים הוּא דְּהָוְיָא אֲבֵידָה, הָא רָצָה בַּדֶּרֶךְ וְרוֹעָה בֵּין הַכְּרָמִים – אֵין זוֹ אֲבֵידָה!
§ The mishna teaches: If one found a donkey or a cow grazing on the path, that is not deemed lost property. The Gemara asks: This itself is difficult. On the one hand you said: If one found a donkey or a cow grazing on the path, that is not lost property, from which it may be inferred that only if it is grazing on the path it is not lost property, but if it was running on the path or grazing among the vineyards, it is a lost item. On the other hand, say the latter clause of the mishna: If one found a donkey with its accoutrements overturned, or a cow that ran through the vineyards, that is lost property. From this wording it may be inferred that only if the animal is running through the vineyards is it lost property, but if it is running on the path or grazing among the vineyards, it is not lost property.
אָמַר אַבָּיֵי: ״יַגִּיד עָלָיו רֵעוֹ״; תְּנָא רוֹעָה בַּדֶּרֶךְ דְּלָא הָוְיָא אֲבֵידָה, וְהוּא הַדִּין לְרוֹעָה בֵּין הַכְּרָמִים. תְּנָא רָצָה בֵּין הַכְּרָמִים דְּהָוְיָא אֲבֵידָה, וְהוּא הַדִּין לְרָצָה בַּדֶּרֶךְ.
Abaye said that the tanna employs the style of: Its counterpart tells about it (see Job 36:33), and the mishna distinguishes between grazing and running. The tanna taught a case of grazing on the path, where the animal is not considered lost property, and the same is true of a case where the animal is grazing among the vineyards. And the tanna taught a case of running through the vineyards, where the animal is considered lost property, and the same is true of a case where the animal is running on the path.
אֲמַר לֵיהּ רָבָא: אִי ״יַגִּיד עָלָיו רֵעוֹ״ – לִיתְנֵי קִילְּתָא, וְכׇל שֶׁכֵּן חֲמִירְתָּא. לִיתְנֵי רָצָה בַּדֶּרֶךְ דְּהָוְיָא אֲבֵידָה, וְכׇל שֶׁכֵּן רָצָה בֵּין הַכְּרָמִים. וְלִתְנֵי רוֹעָה בֵּין הַכְּרָמִים, דְּלָא הָוְיָא אֲבֵידָה, וְכׇל שֶׁכֵּן רוֹעָה בַּדֶּרֶךְ.
Rava said to him: If the tanna employs the style of: Its counterpart tells about it, let him teach the lenient case and all the more so it would apply to the stringent case. The Gemara elaborates: Let the tanna teach that when the animal is running on the path it is lost property and all the more so it is lost property when it is running through the vineyards. And let the tanna teach that when the animal is grazing among the vineyards it is not lost property, and all the more so it is not lost property when it is grazing on the path.
אֶלָּא אָמַר רָבָא: רָצָה אַרָצָה לָא קַשְׁיָא, הָא דְּאַפַּהּ לְגַבֵּי דַּבְרָא, הָא דְּאַפַּהּ לְגַבֵּי מָתָא.
Rather, Rava said: The apparent contradiction between the inference from the first clause with regard to running on the path and the inference from the latter clause with regard to running on the path is not difficult. This inference from the first clause that an animal running on the path is lost property is referring to a case where its face is directed toward the field, and it is running away from the city. That inference from the latter clause that an animal running on the path is not lost property is referring to a case where its face is directed toward the city.
רוֹעָה אַרוֹעָה נָמֵי לָא קַשְׁיָא: כָּאן בַּאֲבֵידַת גּוּפָהּ, כָּאן בַּאֲבֵידַת קַרְקַע.
Rava continues: The apparent contradiction between the inference from the first clause with regard to grazing among the vineyards and the inference from the latter clause with regard to grazing among the vineyards is also not difficult. Here, the inference from the latter clause that an animal grazing among the vineyards is not lost property is with regard to loss of the animal itself. There, the inference from the first clause that the halakhot of lost property apply in the case of an animal grazing among the vineyards is referring to loss in the sense of damage to the land.
כִּי קָתָנֵי רוֹעָה בַּדֶּרֶךְ לָא הָוְיָא אֲבֵידָה, הָא רוֹעָה בֵּין הַכְּרָמִים הָוְיָא אֲבֵידָה בַּאֲבֵידַת קַרְקַע. וְכִי קָתָנֵי רָצָה בֵּין הַכְּרָמִים הָוְיָא אֲבֵידָה, הָא רוֹעָה בֵּין הַכְּרָמִים לָא הָוְיָא אֲבֵידָה בַּאֲבֵידַת גּוּפָהּ, דְּרָצָה בֵּין הַכְּרָמִים מִסְ[תַּ]קְּבָא, וְרוֹעָה בֵּין הַכְּרָמִים לָא מִסְ[תַּ]קְּבָא.
The Gemara elaborates: When the tanna teaches that in the case of an animal grazing on the path, the halakhot of lost property do not apply, from which it is inferred: But in the case of an animal grazing among the vineyards the halakhot of lost property do apply, it is referring to preventing loss in the sense of damage to the land caused by the animal. And when the tanna teaches that in the case of an animal running among the vineyards the halakhot of lost property do apply, from which it is inferred: But in the case of an animal grazing among the vineyards the halakhot of lost property do not apply, it is referring to loss of the animal itself, as an animal running among the vineyards is typically wounded with lacerations from the vines, but an animal grazing among the vineyards is not typically wounded.
וְרוֹעָה בֵּין הַכְּרָמִים, נְהִי דְּלָא מִסְ[תַּ]קְּבָא תִּיפּוֹק לֵיהּ מִשּׁוּם אֲבֵידַת קַרְקַע! בִּדְגוֹי.
The Gemara asks: And with regard to the inference from the latter clause that in the case of an animal grazing among the vineyards the halakhot of lost property do not apply, although it is not wounded, why not derive that the halakhot of lost property do apply due to loss in the sense of damage to the land caused by the animal? The Gemara answers: It is stated with regard to the land of a gentile, which one is not obligated to return or preserve.
וְתִיפּוֹק לֵיהּ מִשּׁוּם אֲבֵידַת גּוּפָהּ, דְּדִלְמָא קָטְלוּ לַהּ! בְּאַתְרָא דְּמַתְרוּ וַהֲדַר קָטְלִי. וְדִלְמָא אַתְרוֹ בָּהּ! אִי אַתְרוֹ בַּהּ וְלָא אִזְדְּהַרוּ בַּהּ, וַדַּאי אֲבֵידָה מִדַּעַת הִיא.
The Gemara questions this explanation: But why not derive that one is obligated to return it due to loss of the animal itself, as perhaps the gentiles will kill it? The Gemara answers: It is stated with regard to a place where they forewarn the owner and only then kill the animal. The Gemara challenges: And perhaps they already forewarned the owner with regard to the animal. The Gemara explains: If they already forewarned the owner with regard to the animal and the owner did not heed the warning, this is certainly a case of deliberate loss, where there is no obligation to return it.
הֶחְזִירָהּ וּבָרְחָה הֶחְזִירָהּ וּבָרְחָה [וְכוּ׳]. אֲמַר לֵיהּ הָהוּא מִדְּרַבָּנַן לְרָבָא, אֵימָא: ״הָשֵׁב״ חֲדָא זִמְנָא, ״תְּשִׁיבֵם״ תְּרֵי זִמְנֵי!
§ The mishna teaches: In a case where one returned the lost animal and it fled, and he again returned it and it fled, even if this scenario repeats itself four or five times, he is obligated to return it each time, as it is stated: “You shall not see your brother’s ox or his sheep wandering and disregard them; you shall return them [hashev teshivem] to your brother” (Deuteronomy 22:1). The Gemara understands that from the use of the compound form of the verb, “hashev teshivem,” the mishna derives that one must return the lost animal multiple times if it flees. The Gemara asks: A certain one of the Sages said to Rava: Say that from “hashev” one derives the obligation to return the animal once, and from “teshivem” one derives the obligation to return the animal twice, and beyond that there is no obligation.
אֲמַר לֵיהּ: ״הָשֵׁב״ אֲפִילּוּ מֵאָה פְּעָמִים מַשְׁמַע, ״תְּשִׁיבֵם״ אֵין לִי אֶלָּא לְבֵיתוֹ, לְגִינָּתוֹ וּלְחוּרְבָּתוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״תְּשִׁיבֵם״, מִכׇּל מָקוֹם. הֵיכִי דָמֵי? אִי דְּמִינַּטְרָא, פְּשִׁיטָא. אִי דְּלָא מִינַּטְרָא, אַמַּאי?
Rava said to him: “Hashev” indicates that there is an absolute obligation to return the animal, even if it flees one hundred times. “Teshivem” teaches another matter: I have derived only that one may return the animal to the owner’s house. From where is the halakha derived that one may return the animal to his garden or to his building in ruins? The verse states: “Teshivem,” to teach that in any case, wherever one returns the lost animal, he fulfills the mitzva of returning it. The Gemara asks: What are the circumstances? If those areas are protected, it is obvious that one who returns the animal there fulfills his obligation. If they are not protected, why is he considered to have returned the lost animal? It will just flee again.
לְעוֹלָם דְּמִינַּטְרָא, וְהָא קָא מַשְׁמַע לַן: דְּלָא בָּעֵינַן דַּעַת בְּעָלִים. וְכִדְרַבִּי אֶלְעָזָר דְּאָמַר: הַכֹּל צְרִיכִין דַּעַת בְּעָלִים, חוּץ מֵהֲשָׁבַת אֲבֵידָה, שֶׁהַתּוֹרָה רִיבְּתָה הֲשָׁבוֹת הַרְבֵּה.
The Gemara answers: Actually, it is a case where the property is protected. And this teaches us that we do not require the owner’s knowledge in order to return the lost item to him. And this ruling is in accordance with the opinion of Rabbi Elazar, who says: Every instance involving return of an item to its owner, e.g., by a bailee or by a thief, requires the owner’s knowledge that it is being returned, except for the return of a lost item, as the Torah amplified the halakha to permit multiple forms of return by means of the compound verb “hashev teshivem,” among them return without the owner’s knowledge.
״שַׁלֵּחַ תְּשַׁלַּח״, אֵימָא: ״שַׁלֵּחַ״ חֲדָא זִימְנָא, ״תְּשַׁלַּח״ תְּרֵי זִמְנֵי!
The Gemara cites additional mitzvot where the Torah employs the compound verb form, and the Sages derived additional halakhot from the phrasing of the verse. With regard to the mitzva of dispatch of the mother bird from the nest before taking its eggs or fledglings, the verse states: “You shall dispatch [shalle’aḥ teshallaḥ] the mother, but the young take for yourself; that it may be well with you, and that you may prolong your days” (Deuteronomy 22:7). The Gemara understands that from the use of the compound form of the verb, “shalle’aḥ teshallaḥ,” the Sages derive that one must dispatch the mother bird multiple times if it returns. The Gemara asks: Say that from “shalle’aḥ” one derives the obligation to dispatch the mother once, and from “teshallaḥ” one derives the obligation to dispatch the mother twice, and beyond that there is no obligation.
אֲמַר לֵיהּ: ״שַׁלֵּחַ״ – אֲפִילּוּ מֵאָה פְּעָמִים מַשְׁמַע. ״תְּשַׁלַּח״ אֵין לִי אֶלָּא לִדְבַר הָרְשׁוּת, לִדְבַר מִצְוָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״תְּשַׁלַּח״, מִכׇּל מָקוֹם.
Rava said to him: “Shalle’aḥ” indicates that one must dispatch the mother even one hundred times. “Teshallaḥ” teaches another matter: I have derived only the obligation to dispatch the mother bird in a case where one takes the eggs or the fledglings and wants to take the mother bird for a non-compulsory matter, e.g., to eat it. In a case where one takes the eggs or the fledglings and needs the mother bird for a matter involving a mitzva, e.g., the purification of a leper, from where is the halakha that he must dispatch the mother derived? The verse states: “Teshallaḥ,” to teach that in any case one must dispatch the mother bird.
אֲמַר לֵיהּ הָהוּא מִדְּרַבָּנַן לְרָבָא: וְאֵימָא ״הוֹכֵחַ״ חֲדָא זִימְנָא, ״תּוֹכִיחַ״ תְּרֵי זִמְנֵי?
With regard to the mitzva of rebuke, the verse states: “You shall not hate your brother in your heart; you shall rebuke [hokhe’aḥ tokhiaḥ] your neighbor, and not bear sin because of him” (Leviticus 19:17). The Gemara understands that from the use of the compound form of the verb, “hokhe’aḥ tokhiaḥ,” the Sages derive that one must rebuke another multiple times if necessary. A certain one of the Sages said to Rava: Say that from “hokhe’aḥ” one derives the obligation to rebuke another once, and from “tokhiaḥ” one derives the obligation to rebuke another twice, and beyond that there is no obligation.
אֲמַר לֵיהּ: ״הוֹכֵחַ״ – אֲפִילּוּ מֵאָה פְּעָמִים מַשְׁמַע. ״תּוֹכִיחַ״ – אֵין לִי אֶלָּא הָרַב לְתַלְמִיד. תַּלְמִיד לְרַב מִנַּיִן? תַּלְמוּד לוֹמַר: ״הוֹכֵחַ תּוֹכִיחַ״, מִכׇּל מָקוֹם.
Rava said to him: “Hokhe’aḥ” indicates that one must rebuke another even one hundred times. “Tokhiaḥ” teaches another matter: I have derived only the obligation of a teacher to rebuke a student. With regard to the obligation for a student to rebuke a teacher, from where is it derived? The verse states: “Hokhe’aḥ tokhiaḥ” to teach that one is obligated to rebuke another in any case that warrants rebuke.
״עָזֹב תַּעֲזֹב עִמּוֹ״, אֵין לִי אֶלָּא בְּעָלָיו עִמּוֹ. שֶׁאֵין בְּעָלָיו עִמּוֹ, מִנַּיִן? תַּלְמוּד לוֹמַר ״עָזֹב תַּעֲזֹב״, מִכׇּל מָקוֹם.
§ The Gemara cites additional derivations from compound verb forms. “If you see the donkey of him that hates you collapsed under its burden, you shall forgo passing him by; you shall release it [azov ta’azov] with him” (Exodus 23:5). I have derived only that one is obligated to help unload the fallen animal in a case where its owner is with it. From where is the obligation to unload it in a case where its owner is not with it derived? The verse states: “Azov ta’azov,” indicating that there is an obligation to unload it in any case.
״הָקֵם תָּקִים עִמּוֹ״, אֵין לִי אֶלָּא בְּעָלָיו עִמּוֹ. שֶׁאֵין בְּעָלָיו עִמּוֹ, מִנַּיִן? תַּלְמוּד לוֹמַר ״הָקֵם תָּקִים״, מִכׇּל מָקוֹם.
The verse states: “You shall not see your brother’s donkey or his ox fallen by the wayside, and hide yourself from them; you shall lift them [hakem takim] with him” (Deuteronomy 22:4). I have derived only that one is obligated to help load the animal in a case where its owner is with it. From where is the obligation to load it in a case where its owner is not with it derived? The verse states: “Hakem takim,” to teach that there is an obligation to load it in any case.
וּלְמָה לֵיהּ לְמִכְתַּב פְּרִיקָה, וּלְמָה לֵיהּ לְמִכְתַּב טְעִינָה? צְרִיכִי, דְּאִי כְּתַב רַחֲמָנָא פְּרִיקָה – הֲוָה אָמֵינָא מִשּׁוּם דְּאִיכָּא צַעַר בַּעֲלֵי חַיִּים וְאִיכָּא חֶסְרוֹן כִּיס, אֲבָל טְעִינָה, דְּלָאו צַעַר בַּעֲלֵי חַיִּים אִיכָּא וְלָא חֶסְרוֹן כִּיס אִיכָּא, אֵימָא לָא.
The Gemara asks: And why does the Torah need to write the compound verb form to teach the obligation in the owner’s absence with regard to unloading and why does the Torah need to write the compound verb form to teach the obligation in the owner’s absence with regard to loading the animal? The Gemara answers: They are both necessary, as had the Merciful One written this halakha only with regard to unloading, I would say that one is obligated to unload the animal even when the owner is not present, due to the fact that in the failure to unload the animal there is potential suffering of animals and there is potential monetary loss, as the burden might be damaged or the animal might die. But in the case of loading, where there is no potential suffering of animals and there is no potential monetary loss, I would say no, there is no obligation to load the animal when the owner is not present.
וְאִי אַשְׁמְעִינַן טְעִינָה מִשּׁוּם דִּבְשָׂכָר, אֲבָל פְּרִיקָה דִּבְחִנָּם, אֵימָא לָא. צְרִיכָא.
The Gemara continues its answer: And had the Torah taught us the obligation in the owner’s absence with regard to loading, I would say that it is due to the fact that his action is rewarded with remuneration, as one is paid for loading an animal. But with regard to unloading, which is performed for free, I would say no, there is no obligation to unload the animal when the owner is not present. Due to the unique element in each, both are necessary.
וּלְרַבִּי שִׁמְעוֹן דְּאָמַר: אַף טְעִינָה בְּחִנָּם, מַאי אִיכָּא לְמֵימַר? לְרַבִּי שִׁמְעוֹן לָא מְסַיְּימִי קְרָאֵי.
The Gemara asks: And according to Rabbi Shimon, who says that even loading must be performed for free, what is there to say to explain why it was necessary to repeat the obligation with regard to unloading? The Gemara answers: According to Rabbi Shimon, it is not clearly defined which of the verses is referring to loading and which is referring to unloading. Had the Torah written one verse, it would have been interpreted to be referring to unloading and one might assume that he need not load an animal in the absence of the owner.
לְמָה לִי לְמִכְתַּב הָנֵי תַּרְתֵּי, וּלְמָה לִי לְמִכְתַּב אֲבֵידָה? צְרִיכִי, דְּאִי כְּתַב רַחֲמָנָא הָנֵי תַּרְתֵּי – מִשּׁוּם דְּצַעֲרָא דְּמָרַהּ אִיתָא, צַעֲרָא דִּידַהּ אִיתָא. אֲבָל אֲבֵידָה, דְּצַעֲרָא דְּמָרַהּ אִיתָא וְצַעֲרָא דִּידַהּ לֵיתָא, אֵימָא לָא. וְאִי אַשְׁמְעִינַן אֲבֵידָה – מִשּׁוּם דְּלֵיתֵאּ לְמָרַהּ בַּהֲדַהּ,
The Gemara asks: Why do I need the Torah to write these two mitzvot of unloading and loading, and why do I need the Torah to write the obligation to return a lost item? Write one of them, and derive the other from it, as they are all mitzvot to preserve another’s property. The Gemara answers: Both are necessary, as had the Merciful One written only these two mitzvot of unloading and loading, one would say that it is due to the fact that in those cases there is the suffering of its owner and there is the suffering of the animal itself. But in the case of a lost item, where there is the suffering of its owner but there is no suffering of the lost item, I might say no, there is no obligation to return the lost item. And had the Torah taught us only the obligation to return a lost item, one would say that is due to the fact that its owner is not with it to care for it;
אֲבָל הָנֵי תַּרְתֵּי דְּאִיתֵאּ לְמָרַהּ בַּהֲדַהּ, אֵימָא לָא. צְרִיכָא.
but in the case of these two mitzvot of unloading and loading, where its owner is with it, I might say no, there is no need to assist him. Therefore, it was necessary for the Torah to write both.
״מוֹת יוּמַת הַמַּכֶּה״, אֵין לִי אֶלָּא בְּמִיתָה הַכְּתוּבָה בּוֹ. מִנַּיִן שֶׁאִם אִי אַתָּה יָכוֹל לַהֲמִיתוֹ בְּמִיתָה הַכְּתוּבָה בּוֹ שֶׁאַתָּה רַשַּׁאי לַהֲמִיתוֹ בְּכׇל מִיתָה שֶׁאַתָּה יָכוֹל לַהֲמִיתוֹ? תַּלְמוּד לוֹמַר: ״מוֹת יוּמַת״, מִכׇּל מָקוֹם.
§ The Gemara cites additional derivations from compound verb forms. “Or in enmity struck him with his hand, that he died; he that struck him shall be put to death [mot yumat]” (Numbers 35:21). I have derived only that the murderer is executed with the form of death written with regard to him, i.e., decapitation. From where is it derived that if you are unable to execute him with the form of death written with regard to him, it is permitted for you to execute him with any death with which you are able to execute him? The verse states: “Mot yumat,” to teach that you must execute him in any case.
״הַכֵּה תַכֶּה״, אֵין לִי אֶלָּא בְּהַכָּאָה הַכְּתוּבָה בָּהֶן, מִנַּיִן שֶׁאִם אִי אַתָּה יָכוֹל לַהֲמִיתָן בְּהַכָּאָה הַכְּתוּבָה בָּהֶן שֶׁאַתָּה רַשַּׁאי לְהַכּוֹתָן בְּכׇל הַכָּאָה שֶׁאַתָּה יָכוֹל? תַּלְמוּד לוֹמַר ״הַכֵּה תַכֶּה״, מִכׇּל מָקוֹם.
With regard to an idolatrous city, it is written: “You shall strike [hakeh takeh] the inhabitants of that city by sword, destroying it utterly” (Deuteronomy 13:16). I have derived only that the residents of the idolatrous city are executed with the form of death written with regard to them, i.e., decapitation. From where is it derived that if you are unable to execute them with the form of death written with regard to them, it is permitted for you to execute them with any death with which you are able to execute them? The verse states: “Hakeh takeh,” to teach that you must execute him in any case.
״הָשֵׁב תָּשִׁיב״, אֵין לִי אֶלָּא שֶׁמִּשְׁכְּנוֹ בִּרְשׁוּת בֵּית דִּין. מִשְׁכְּנוֹ שֶׁלֹּא בִּרְשׁוּת בֵּית דִּין, מִנַּיִן? תַּלְמוּד לוֹמַר: ״הָשֵׁב תָּשִׁיב״, מִכׇּל מָקוֹם.
With regard to an item that a poor person needs, e.g., a blanket, that a lender took as collateral when lending him money, it is written: “You shall restore [hashev tashiv] to him the pledge when the sun goes down, that he may sleep in his garment, and bless you; and it shall be righteousness for you before the Lord your God” (Deuteronomy 24:13). I have derived only the obligation to return his garment each night in a case where the lender took collateral with the sanction of the court. From where do I derive the obligation to return his garment each night even in a case where the lender took collateral without the sanction of the court? The verse states: “Hashev tashiv,” to teach that he must return it in any case.
״חָבֹל תַּחְבֹּל״, אֵין לִי אֶלָּא שֶׁמִּשְׁכְּנוֹ בִּרְשׁוּת. מִשְׁכְּנוֹ שֶׁלֹּא בִּרְשׁוּת, מִנַּיִן? תַּלְמוּד לוֹמַר: ״חָבֹל תַּחְבֹּל״, מִכׇּל מָקוֹם.
The Gemara brings another derivation from a compound verb written with regard to returning collateral: “If you take as collateral [ḥavol taḥbol] your neighbor’s garment, you shall restore it to him until the sun sets” (Exodus 22:25). I have derived only the obligation to return his garment before sunset in a case where the lender took collateral with the sanction of the court. From where do I derive the obligation to return his garment each night even in a case where the lender took collateral without the sanction of the court? The verse states: “Ḥavol taḥbol,” to teach that he must return it in any case.
וְהָנֵי תְּרֵי קְרָאֵי לְמָה לִי? חַד לִכְסוּת יוֹם, וְחַד לִכְסוּת לַיְלָה.
The Gemara asks: And with regard to these two verses, why do I need both of them to teach the same halakha, that one must return to the debtor any garment that he needs? The Gemara answers: One is referring to a garment worn during the day, and one is referring to a garment worn during the night (see 114b).
״פָּתֹחַ תִּפְתַּח״, אֵין לִי אֶלָּא לַעֲנִיֵּי עִירֶךָ. לַעֲנִיֵּי עִיר אַחֶרֶת, מִנַּיִן? תַּלְמוּד לוֹמַר: ״פָּתֹחַ תִּפְתַּח״, מִכׇּל מָקוֹם.
With regard to the mitzva of giving charity and granting loans, it is written: “For the poor shall never cease out of the land; therefore I command you, saying: You shall open [patoaḥ tiftaḥ] your hand to your poor and needy brother in your land” (Deuteronomy 15:11). I have derived only the obligation to give charity to the poor residents of your city. From where is the obligation to give charity to the poor residents of another city derived? The verse states: “Patoaḥ tiftaḥ,” to teach that you must give charity to the poor in any case.
״נָתֹן תִּתֵּן״, אֵין לִי אֶלָּא מַתָּנָה מְרוּבָּה. מַתָּנָה מוּעֶטֶת, מִנַּיִן? תַּלְמוּד לוֹמַר: ״נָתֹן תִּתֵּן״, מִכׇּל מָקוֹם.
With regard to the mitzva of giving charity it is written: “Beware…and your eye is stingy against your needy brother…You shall give [naton titten] him, and your heart shall not be grieved when you give unto him” (Deuteronomy 15:9–10). I have derived only the obligation to give a large gift. From where is the obligation to give even a small gift derived? The verse states: “Naton titten,” to teach that one must give gifts in any case, whether a large gift or a small one.
״הַעֲנֵיק תַּעֲנִיק״, אֵין לִי אֶלָּא שֶׁנִּתְבָּרֵךְ הַבַּיִת בִּגְלָלוֹ מַעֲנִיקִין. לֹא נִתְבָּרֵךְ הַבַּיִת בִּגְלָלוֹ, מִנַּיִן? תַּלְמוּד לוֹמַר ״הַעֲנֵיק תַּעֲנִיק״, מִכׇּל מָקוֹם.
With regard to the release of a Hebrew slave it is written: “You shall furnish [ha’aneik ta’anik] him liberally from your flock, and from your threshing floor, and from your winepress; of that which the Lord your God has blessed you, you shall give unto him” (Deuteronomy 15:14). Based on the conclusion of the verse, I have derived only that when the house is blessed because of him, one furnishes the slave with gifts. From where have I derived the obligation to furnish him with gifts even when the house is not blessed because of him? The verse states: “Ha’aneik ta’anik,” to teach that one must furnish him with gifts in any case.
וּלְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, דְּאָמַר: נִתְבָּרֵךְ הַבַּיִת בִּגְלָלוֹ – מַעֲנִיקִין לוֹ, לֹא נִתְבָּרֵךְ הַבַּיִת בִּגְלָלוֹ – אֵין מַעֲנִיקִין, ״תַּעֲנִיק״ לְמָה לִי? דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם.
The Gemara asks: And according to Rabbi Elazar ben Azarya, who says: If the house is blessed because of him, one furnishes him with gifts, and if the house is not blessed because of him, one need not furnish him with gifts, why do I need a compound verb, “ha’aneik ta’anik”? The Gemara answers: The Torah speaks in the language of people. The compound verb is a common conversational style, and the Torah employs the same style. Rabbi Elazar ben Azarya holds there is nothing extraordinary about it and therefore, nothing may be derived from it.
״הַעֲבֵט תַּעֲבִיטֶנּוּ״, אֵין לִי אֶלָּא שֶׁאֵין לוֹ וְאֵינוֹ רוֹצֶה לְהִתְפַּרְנֵס, אָמַר רַחֲמָנָא: תֵּן לוֹ דֶּרֶךְ הַלְוָאָה. יֵשׁ לוֹ וְאֵינוֹ רוֹצֶה לְהִתְפַּרְנֵס, מִנַּיִן? תַּלְמוּד לוֹמַר: ״תַּעֲבִיטֶנּוּ״, מִכׇּל מָקוֹם.
With regard to the mitzva of lending money to the poor it is written: “But you shall open your hand to him, and you shall lend [ha’avet ta’avitennu] him sufficient for his need that he is lacking” (Deuteronomy 15:8). I have derived only that in a case where one does not have resources and does not want to be supported with charity, the Merciful One states: Provide for him by means of a loan. In a case where he has resources and he does not want to support himself with his resources, from where is the obligation to lend him money derived? The verse states: “Ta’avitennu,” to teach that you must grant him a loan in any case.
וּלְרַבִּי שִׁמְעוֹן דְּאָמַר: יֵשׁ לוֹ וְאֵינוֹ רוֹצֶה לְהִתְפַּרְנֵס אֵין נִזְקָקִין לוֹ, ״תַּעֲבִיטֶנּוּ״ לְמָה לִי? דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם.
The Gemara asks: And according to Rabbi Shimon, who says that in a case where he has resources and does not want to support himself with his resources one is not obligated to attend to his needs, why do I need a doubled verb: “Ha’avet ta’avitennu”? The Gemara answers: The Torah speaks in the language of people and nothing may be derived from it.
הָיָה בָּטֵל מִן הַסֶּלַע, לֹא יֹאמַר לוֹ ״תֵּן לִי סֶלַע״, אֶלָּא נוֹתֵן לוֹ שְׂכָרוֹ כְּפוֹעֵל (בָּטֵל). תְּנַן: נוֹתֵן לוֹ שְׂכָרוֹ כְּפוֹעֵל בָּטֵל.
§ The mishna teaches: If in the course of tending to and returning the lost item, the finder was idle from labor that would have earned him a sela, he shall not say to the owner of the item: Give me a sela to compensate me for my lost income. Rather, the owner gives him his wage as if he were a laborer. The Gemara cites that we learned in a baraita (Tosefta 4:11): The owner gives him his wage as if he were an idle laborer.
מַאי כְּפוֹעֵל בָּטֵל? אָמַר אַבָּיֵי: כְּפוֹעֵל בָּטֵל שֶׁל אוֹתָהּ מְלָאכָה, דִּבְטַל מִינַּהּ.
The Gemara asks: What is the meaning of: As if he were an idle laborer? In fact, he is not idle, but engaged in return of a lost item. Abaye said: It means that he is paid as a laborer who is idle from that typical labor of his from which he is kept idle. In other words, he must receive the amount of money a person would be willing to accept to refrain from his current occupation and engage in returning a lost item. This calculation accounts for both the degree of difficulty of his steady employment and the amount of his remuneration.
אִם יֵשׁ שָׁם בֵּית דִּין – מַתְנֶה בִּפְנֵיהֶם. אִיסּוּר וְרַב סָפְרָא עֲבֻיד עִיסְקָא בַּהֲדֵי הֲדָדֵי. אֲזַל רַב סָפְרָא פְּלַג לֵיהּ בְּלָא דַּעְתֵּיהּ דְּאִיסּוּר בְּאַפֵּי בֵּי תְרֵי. אֲתָא לְקַמֵּיהּ דְּרַבָּה בַּר רַב הוּנָא, אֲמַר לֵיהּ: זִיל אַיְיתִי תְּלָתָא דִּפְלַגְתְּ קַמַּיְיהוּ, אִי נָמֵי
§ The mishna teaches: If there are three men there who can convene as a court, he may stipulate before the court that he will undertake to return the item provided that he receives full compensation for lost income. The Gemara relates: Issur and Rav Safra formed a joint venture with each other. Rav Safra went and dissolved their partnership without Issur’s knowledge in the presence of two witnesses. Rav Safra came before Rabba bar Rav Huna in order to ratify the dissolution of the partnership. Rabba bar Rav Huna said to him: Go and bring me the court of three before whom you dissolved your partnership. Alternatively, you may bring
