Bava Kamma 183

יכול אפילו מעולה בדמים ת"ל רק

As you might say that this is so even where the value [for other purposes] exceeds that for fruits, it says 'only'.<span class="x" onmousemove="('comment',' Which qualifies and thus exempts such a case from giving priority to wild trees over those bearing edible fruits. ');">¹</span>

שמואל אייתי ליה אריסיה תמרי אכיל טעים בהו טעמא דחמרא א"ל מאי האי א"ל ביני גופני קיימי אמר מכחשי בחמרא כולי האי למחר אייתי לי מקורייהו:

Samuel's field labourer brought him some dates. As he partook of them he tasted wine in them. When he asked the labourer how that came about, he told him that the date trees were placed between vines. He said to him: Since they are weakening the vines so much, bring me their roots tomorrow.<span class="x" onmousemove="('comment',' As the value of the produce of vines surpasses that of palms. ');">²</span>

רב חסדא חזא תאלי בי גופני אמר ליה לאריסיה עקרינהו גופני קני דקלי דקלי לא קני גופני:

When R. Hisda saw certain palms among the vines he said to his field labourers: 'Remove them with their roots. Vines can easily buy palms but palms cannot buy vines.'<span class="x" onmousemove="('comment',' As the value of the produce of vines surpasses that of palms. ');">²</span>

<big><strong>מתני׳</strong></big> אע"פ שהוא נותן לו אין נמחל לו עד שיבקש ממנו שנאמר (בראשית כ, ז) ועתה השב אשת וגו' ומנין שאם לא מחל לו שהוא אכזרי שנאמר (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך וגו'

<b><i>MISHNAH</i></b>. EVEN THOUGH THE OFFENDER PAYS HIM [COMPENSATION], THE OFFENCE IS NOT FORGIVEN UNTIL HE ASKS HIM FOR PARDON, AS IT SAYS: NOW THEREFORE RESTORE THE MAN'S WIFE ETC.<span class="x" onmousemove="('comment',' Gen. XX, 7. ');">³</span>

האומר סמא את עיני קטע את ידי שבר את רגלי חייב ע"מ לפטור חייב

WHENCE CAN WE LEARN THAT SHOULD THE INJURED PERSON NOT FORGIVE HIM HE WOULD BE [STIGMATISED AS] CRUEL? FROM THE WORDS: SO ABRAHAM PRAYED UNTO GOD AND GOD HEALED ABIMELECH ETC.<span class="x" onmousemove="('comment',' Ibid. 17. ');">⁴</span>

קרע את כסותי שבר את כדי חייב ע"מ לפטור פטור עשה כן לאיש פלוני על מנת לפטור חייב בין בגופו בין בממונו:

IF THE PLAINTIFF SAID: 'PUT OUT MY EYE, CUT OFF MY ARM AND BREAK MY LEG,' THE OFFENDER WOULD NEVERTHELESS BE LIABLE; [AND SO ALSO EVEN IF HE TOLD HIM TO DO IT] ON THE UNDERSTANDING THAT HE WOULD BE EXEMPT HE WOULD STILL BE LIABLE. IF THE PLAINTIFF SAID: 'TEAR MY GARMENT AND BREAK MY PITCHER,' THE DEFENDANT WOULD STILL BE LIABLE, BUT IF HE SAID TO HIM: '[DO THIS] ON THE UNDERSTANDING THAT YOU WILL BE EXEMPT,' HE WOULD BE EXEMPT.<span class="x" onmousemove="('comment',' For the distinction between injury to the person and damage to chattels see the Gemara. ');">⁵</span>

<big><strong>גמ׳</strong></big> ת"ר כל אלו שאמרו דמי בושתו אבל צערו אפי' הביא כל אילי נביות שבעולם אין נמחל לו עד שיבקש ממנו שנאמר (בראשית כ, ז) השב אשת האיש כי נביא הוא ויתפלל בעדך

BUT IF ONE SAID TO THE DEFENDANT: 'DO THIS TO A THIRD PERSON<span class="x" onmousemove="('comment',' Lit., 'to such and such person'; cf. Ruth IV, 1. ');">⁶</span>

דאשת נביא בעי אהדורי אשת אחר לא בעי אהדורי

ON THE UNDERSTANDING THAT YOU WILL BE EXEMPT,' THE DEFENDANT WOULD BE LIABLE, WHETHER WHERE THE INJURY WAS DONE TO THE PERSON OR TO HIS CHATTELS.

אמר רבי שמואל בר נחמני אמר ר' יונתן השב אשת האיש מכל מקום ודקא אמרת (בראשית כ, ד) הגוי גם צדיק תהרוג הלא הוא אמר לי אחותי היא והיא גם היא אמרה אחי הוא נביא הוא וכבר לימד אכסנאי שבא לעיר על עסקי אכילה ושתיה שואלין אותו או על עסקי אשתו שואלין אותו אשתך היא אחותך היא

<b><i>GEMARA</i></b>. Our Rabbis taught: All these fixed sums stated above<span class="x" onmousemove="('comment',' Supra pp. 520-1. ');">⁷</span>

מכאן לבן נח שנהרג שהיה לו ללמוד ולא למד:

specify only the payment [civilly due] for Degradation. For regarding the hurt done to the feelings of the plaintiff, even if the offender should bring all the 'rams of Nebaioth'<span class="x" onmousemove="('comment',' Isa. LX, 7. ');">⁸</span>

(בראשית כ, יח) כי עצר עצר ה' אמר ר' אלעזר שתי עצירות הללו למה אחת באיש שכבת זרע שתים באשה שכבת זרע ולידה

in the world,<span class="x" onmousemove="('comment',' For the purpose of propitiation. ');">⁹</span>

במתניתא תנא שתים באיש שכבת זרע וקטנים שלשה באשה שכבת זרע וקטנים ולידה

the offence would not be forgiven until he asks him for pardon, as it is written: Now therefore restore the man's wife for he is a prophet and he will pray for thee.<span class="x" onmousemove="('comment',' Gen. XX, 7. ');">¹⁰</span>

רבינא אמר שלש באיש שכבת זרע וקטנים ופי טבעת ארבעה באשה שכבת זרע ולידה וקטנים ופי טבעת:

But is it only the wife of a prophet who has to be restored, whereas the wife of another man need not be restored? R. Samuel b. Nahmani said in the name of R. Johanan: 'Restore the man's wife' [surely implies] in all cases; for as to your allegation, Wilt thou slay even a righteous nation? Said he not unto me, She is my sister and she even she herself said: He is my brother,<span class="x" onmousemove="('comment',' Ibid. 4-5. [Ms.M. 'He learned it from thee'; i.e. thy conduct in questioning a stranger, of which he as 'a prophet' became cognisant, put him on his guard. Cf. Mak. 9a.] ');">¹¹</span>

(בראשית כ, יח) בעד כל רחם אמרי דבי ר' ינאי אפילו תרנגולת של בית אבימלך לא הטילה ביצתה

[you should know that] he is a prophet who has already [by act and deed]<span class="x" onmousemove="('comment',' Ibid. XVIII, 2-8. ');">¹²</span>

א"ל רבא לרבה בר מרי מנא הא מילתא דאמור רבנן כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה א"ל דכתיב (איוב מב, י) וה' שב את שבות איוב בהתפללו בעד רעהו

taught the world that where a stranger comes to a city whether he is to be questioned regarding food and drink — or regarding his wife, whether she is his wife or sister. From this we can learn that a descendant of Noah<span class="x" onmousemove="('comment',' Who is subject to the seven commandments of civilized humanity enumerated in Sanh. 56a; cf. also supra. ');">¹³</span>

אמר ליה את אמרת מהתם ואנא אמינא מהכא (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך ואת אשתו ואמהותיו [וגו'] וכתיב (בראשית כא, א) וה' פקד את שרה כאשר אמר וגו' כאשר אמר אברהם אל אבימלך

may become liable to death if he had the opportunity to acquire instruction<span class="x" onmousemove="('comment',' Regarding the elementary laws of humanity. ');">¹⁴</span>

אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בהדי הוצא לקי כרבא א"ל דכתיב (ירמיהו ב, כט) למה תריבו אלי כלכם פשעתם בי נאם ה'

and did not do so [and so committed a crime through the ignorance of the law].

אמר ליה את אמרת מהתם ואנא אמינא מהכא (שמות טז, כח) עד אנה מאנתם לשמור מצותי ותורותי

<i>For to close the Lord had closed up [all the wombs of the house of Abimelech]</i>.<span class="x" onmousemove="('comment',' Gen. XX, 18; E.V.: For the Lord had fast closed up… ');">¹⁵</span>

אמר ליה רבא לרבה בר מרי כתיב (בראשית מז, ב) ומקצה אחיו לקח חמשה אנשים מאן נינהו חמשה א"ל הכי א"ר יוחנן אותן שהוכפלו בשמות

R. Eleazar said: Why is 'closing up' mentioned twice?<span class="x" onmousemove="('comment',' I.e., in the infinitive and finite mood. ');">¹⁶</span>

יהודה נמי איכפולי מיכפל

There was one 'closing up' in the case of males, viz. semen [virile], and two in the case of females, viz. semen and the giving of birth. In a Baraitha it was taught that there were two in the case of males, viz. semen [virile] and urinating, and three in the case of females, i.e. semen, urinating and the giving of birth. Rabina said: Three in the case of males, viz. semen [virile], urinating and anus, and four in the case of females, viz. semen and the giving of birth, urinating and anus. <i>'All the wombs of the house of Abimelech.'</i> It was stated at the College of R. Jannai that even a hen of the house of Abimelech did not lay an egg [at that time].

אמר ליה למילתיה הוא דאיכפל דאמר ר' שמואל בר נחמני אמר רבי יונתן מאי דכתיב (דברים לג, ו) יחי ראובן ואל ימות ויהי מתיו מספר וזאת ליהודה

Raba said to Rabbah b. Mari: Whence can be derived the lesson taught by our Rabbis that one who solicits mercy for his fellow while he himself is in need of the same thing, [will be answered first]? — He replied: As it is written: <i>And the Lord changed the fortune of Job when he prayed for his friends</i>.<span class="x" onmousemove="('comment',' Job XLII, 10. ');">¹⁷</span>

כל אותן ארבעים שנה שהיו ישראל במדבר היו עצמותיו של יהודה מגולגלין בארון עד שבא משה ובקש רחמים אמר לפניו רבונו של עולם מי גרם לראובן שיודה יהודה

He said to him: You say it is from that text, but I say it is from this text: 'And Abraham prayed unto God and God healed Abimelech and his wife and his maidservants,'<span class="x" onmousemove="('comment',' Gen. XX, 17. ');">¹⁸</span>

מיד שמע ה' קול יהודה על איבריה לשפא לא הוו קא מסקי למתיבתא דרקיעא (דברים לג, ז) ואל עמו תביאנו לא הוה ידע מאי קאמרי רבנן ולמשקל ומיטרח בהדי רבנן (דברים לג, ז) ידיו רב לו לא הוה סליק ליה שמעתתא אליבא דהלכתא (דברים לג, ז) ועזר מצריו תהיה

and immediately after it Says: And the Lord remembered Sarah as he had said, etc.,<span class="x" onmousemove="('comment',' Gen. XXI, I. ');">¹⁹</span>

אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בתר עניא אזלא עניותא אמר ליה דתנן עשירים מביאין בכורים בקלתות של זהב ושל כסף ועניים בסלי נצרים של ערבה קלופה הסלים והבכורים נותנים לכהנים אמר ליה את אמרת מהתם ואנא אמינא מהכא

[i.e.] as Abraham had [prayed and] said regarding Abimelech. Raba [again] said to Rabbah b. Mari: Whence can be derived the proverbial saying that together with the thorn the cabbage is smitten?<span class="x" onmousemove="('comment',' I.e., that the good are punished with the bad. ');">²⁰</span> — He replied: As it is written, Wherefore will ye contend with Me, ye all have transgressed against Me, says the Lord.<span class="x" onmousemove="('comment',' Jer. II, 29. ');">²¹</span> He said to him: You derive it from that text, but I derive it from this, How long refuse ye<span class="x" onmousemove="('comment',' [Including, as it were, Moses and Aaron.] ');">²²</span> to keep My commandments and My laws.<span class="x" onmousemove="('comment',' Ex. XVI, 28. ');">²³</span> Raba [again] said to Rabbah b. Mari: It is written: 'And from among his brethren, he took five men.<span class="x" onmousemove="('comment',' Gen. XLVII, 2. ');">²⁴</span> Who were these five? — He replied: Thus said R. Johanan that 'they were those whose names were repeated [in the Farewell of Moses].'<span class="x" onmousemove="('comment',' Deut. XXXIII, 2-29; (besides Judah) the five were as follows: Dan, Zebulun, Gad, Asher and Naphtali. These names had to be repeated in the blessing as they were the weakest among the tribes. ');">²⁵</span> But was not the name Judah repeated too?<span class="x" onmousemove="('comment',' As in Deut. XXXIII, 7 (though his tribe was by no means among the weak ones). ');">²⁶</span> He replied: The repetition in the case of Judah was for a different purpose, as stated by R. Samuel b. Nahmani that R. Johanan said: What is the meaning of the words, Let Reuben live and not die, in that his men become few, and this is for Judah?<span class="x" onmousemove="('comment',' Deut. XXXIII, 6. 7. ');">²⁷</span> All the forty years that the Israelites were in the wilderness the bones of Judah were scattered<span class="x" onmousemove="('comment',' I.e., they were not kept together. ');">²⁸</span> in the coffin<span class="x" onmousemove="('comment',' As the bones of all the heads of the tribes just as those of Joseph were, according to homiletic interpretation, carried away from Egypt to the Promised Land. Cf. Mid. Rab. on Gen. L, 25. ');">²⁹</span> until Moses came and solicited for mercy by saying thus to God: Master of the universe, who brought Reuben to confess<span class="x" onmousemove="('comment',' Cf. Gen. XXXV, 22 and XLIX, 4. ');">³⁰</span> if not Judah?<span class="x" onmousemove="('comment',' Who made public confession in Gen. XXXVIII, 26. ');">³¹</span> Hear [therefore] Lord the voice of Judah! Thereupon each limb fitted itself into its original place.<span class="x" onmousemove="('comment',' I.e., they were again made into one whole. ');">³²</span> He was, however, not permitted to ascend to the heavenly gathering<span class="x" onmousemove="('comment',' Where matters of law are considered; cf. B.M. 86a. ');">³³</span> until Moses said: And bring him in unto his people.<span class="x" onmousemove="('comment',' Deut. XXXIII, 7. ');">³⁴</span> As, however, he did not know what the Rabbis were saying and was thus unable to argue with the Rabbis on matters of the law, Moses said: His hands shall contend for him!<span class="x" onmousemove="('comment',' Deut. XXXIII, 7. ');">³⁴</span> As again he was unable to bring his statement into accord with the <i>Halachah</i>, Moses said, <i>Thou shalt be a help against his adversaries!</i><span class="x" onmousemove="('comment',' Deut. XXXIII, 7. ');">³⁴</span> Raba [again] said to Rabbah b. Mari: Whence<span class="x" onmousemove="('comment',' V. Mak. 11b. ');">³⁵</span> can be derived the popular saying that poverty follows the poor?<span class="x" onmousemove="('comment',' B.B. 174b. ');">³⁶</span> — He replied: We have learnt:<span class="x" onmousemove="('comment',' Bik. III, 8. ');">³⁷</span> 'The rich used to bring the first fruits<span class="x" onmousemove="('comment',' Cf. Ex. XXXIV, 26. ');">³⁸</span> in baskets of gold and silver, but the poor brought it in wicker baskets made out of the bark of willow, and thus gave the baskets as well as the first-fruits to the priest.'<span class="x" onmousemove="('comment',' So that the rich took back their gold or silver baskets, whereas the poor did not receive back their baskets made of the bark of the willow. ');">³⁹</span> He said to him: You derive it from there, but I derive it from this: