Bava Kamma 185

Chapter 185

א (שמות כג, כ) הנה אנכי שולח מלאך לפניך לשמרך בדרך

1 but subsequently it is written: Behold I send an angel before thee to keep thee by the way.1

ב א"ל רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בתר מרי ניכסי ציבי משך א"ל דכתיב (בראשית יג, ה) וגם ללוט ההולך את אברם היה צאן ובקר ואהלים

2 Raba [again] said to Rabbah b. Mari: Whence can be derived the popular saying: 'Behind an owner of wealth chips are dragged along'? — He replied: As it is written: And Lot also who went with Abram had flocks and herds and tents.2

ג אמר רב חנן המוסר דין על חבירו הוא נענש תחילה שנאמר (בראשית טז, ה) ותאמר שרי אל אברם חמסי עליך וכתיב (בראשית כג, ב) ויבא אברהם לספוד לשרה ולבכותה והני מילי דאית ליה דינא בארעא

3 R. Hanan said: He who invokes the judgment of Heaven against his fellow is himself punished first, as it says, And Sarai said unto Abram, My wrong be upon thee3

ד אמר רבי יצחק אוי לו לצועק יותר מן הנצעק תניא נמי הכי אחד הצועק ואחד הנצעק במשמע אלא שממהרין לצועק יותר מן הנצעק

4 etc., and it is subsequently written, And Abraham came to mourn for Sarah, and to weep for her.4

ה ואמר רבי יצחק לעולם אל תהי קללת הדיוט קלה בעיניך שהרי אבימלך קלל את שרה ונתקיים בזרעה שנאמר (בראשית כ, טז) הנה הוא לך כסות עינים אמר לה הואיל וכסית ממני ולא גילית שהוא אישך וגרמת אלי הצער הזה יהי רצון שיהו לך בני כסויי עינים ונתקיים בזרעה דכתיב (בראשית כז, א) ויהי כי זקן יצחק ותכהין עיניו מראות

5 This, however, is the case only where justice could be obtained in a temporal Court of Law. R. Isaac said: Woe to him who cries [for divine intervention] even more than to him against whom it is invoked! It was taught likewise: Both the one who cries for divine intervention and the one against whom it is invoked come under the Scriptural threat,5

ו אמר רבי אבהו לעולם יהא אדם מן הנרדפין ולא מן הרודפין שאין לך נרדף בעופות יותר מתורים ובני יונה והכשירן הכתוב לגבי מזבח:

6 but punishment is meted out first to the one who cries, [and is] more severe than for the one against whom justice is invoked.6

ז האומר סמא את עיני כו': א"ל רב אסי בר חמא לרבא מאי שנא רישא ומאי שנא סיפא

7 R. Isaac again said: The curse of an ordinary man should never be considered a trifling matter in your eyes,7

ח אמר ליה רישא לפי שאין אדם מוחל על ראשי אברים

8 for when Abimelech called a curse upon Sarah it was fulfilled in her seed, as it says, Behold it is for thee a covering of the eyes,8

ט א"ל וכי אדם מוחל על צערו דתניא הכני פצעני על מנת לפטור פטור אישתיק

9 [which implies that] he said to her, 'Since thou hast covered the truth from me and not disclosed that he was thy husband, and hast thus caused me all this trouble, let it be the will [of Heaven] that there shall be to thee a covering of the eyes,'9

י אמר מידי שמיע לך בהא אמר ליה הכי אמר רב ששת משום פגם משפחה

10 and this was actually fulfilled in her seed, as it is written: And it came to pass that when Isaac was old and his eyes were dim so that he could not see.10

יא איתמר ר' אושעיא אמר משום פגם משפחה רבא אמר משום שאין אדם מוחל על ראשי אברים שלו

11 R. Abbahu said: A man should always strive to be rather of the persecuted than of the persecutors as there is none among the birds more persecuted than doves and pigeons, and yet Scripture made them [alone]11

יב רבי יוחנן אמר יש הן שהוא כלאו ויש לאו שהוא כהן

12 eligible for the altar.12

יג תניא נמי הכי הכני פצעני על מנת לפטור ואמר לו הן הרי יש הן שהוא כלאו קרע את כסותי על מנת לפטור ואמר לו לאו הרי לאו שהוא כהן:

13 IF THE PLAINTIFF SAID: PUT OUT MY EYE … ON THE UNDERSTANDING THAT HE WOULD BE EXEMPT, HE WOULD STILL BE LIABLE. IF THE PLAINTIFF SAID: TEAR MY GARMENT ON THE UNDERSTANDING THAT YOU WILL BE EXEMPT HE WOULD BE EXEMPT. R. Assi b. Hama13

יד שבר את כדי קרע את כסותי חייב: ורמינהי (שמות כב, ו) לשמור ולא לאבד לשמור ולא לקרוע לשמור ולא לחלק לעניים

14 said to Rabbah:14

טו אמר רב הונא לא קשיא הא דאתי לידיה הא דלא אתי לידיה

15 Why is the rule differing in the former case and in the latter case? — He replied: [There is liability in] the former case because no man truly pardons the wounding of his principal limbs. The others rejoined: Does a man then pardon the inflicting of pain, seeing that it was taught: 'If the plaintiff had said, "Smite me and wound me on the understanding that you will be exempt," the defendant would be exempt.' He had no answer and said: Have you heard anything on this matter? — He15

טז אמר ליה רבה לשמור דאתי לידיה משמע

16 thereupon said to him: This is what R. Shesheth has said: The liability is because [the plaintiff had no right to pardon] the discredit to the family. It was similarly stated: R. Oshaia said: Because of the discredit to the family, whereas Raba said: Because no man could truly pardon the injury done to his principal limbs. R. Johanan, however, said: Sometimes the term 'Yes' means 'No'16

יז אלא אמר רבה הא והא דאתא לידיה ולא קשיא הא דאתא לידיה בתורת שמירה הא דאתא לידיה בתורת קריעה

17 and the term 'No' means 'Yes' [as when spoken ironically].<span class="x" onmousemove="('comment',' According to Rashi there is strictly speaking no difference between the case dealt with in the commencing and that of the concluding clause; as all depends upon the implied intention, the illustration being in each case taken from what is usual, for while a man will pardon damage done to his chattel, he will not do so in regard to personal pain. But that this was not so was maintained by Tosaf. ');">17

יח ההוא ארנקא דצדקה דאתי לפומבדיתא אפקדה רב יוסף גבי ההוא גברא פשע בה אתו גנבי גנבוה חייביה רב יוסף א"ל אביי והתניא לשמור ולא לחלק לעניים

18 It was also taught likewise: If the plaintiff said, 'Smite me and wound me,' and when the defendant interposed, 'On the understanding of being exempt, the plaintiff replied, 'Yes,' there may be a 'Yes' which implies 'No' [i.e., when spoken ironically]. If the plaintiff said, 'Tear my garment,' and when the defendant interposed, 'On the Understanding of being exempt, he said to him, 'No', there may be a 'No' which means 'Yes' [such as when spoken ironically].<span class="x" onmousemove="('comment',' According to Rashi there is strictly speaking no difference between the case dealt with in the commencing and that of the concluding clause; as all depends upon the implied intention, the illustration being in each case taken from what is usual, for while a man will pardon damage done to his chattel, he will not do so in regard to personal pain. But that this was not so was maintained by Tosaf. ');">17

יט אמר ליה עניי דפומבדיתא מיקץ קיץ להו ולשמור הוא:

19 IF THE DEFENDANT SAID: BREAK MY PITCHER AND TEAR MY GARMENT, THE DEFENDANT WOULD STILL BE LIABLE. A contradiction was pouched out: "'To keep"18 but not to destroy; "to keep", but not to tear; "to keep" but not to distribute to the poor,' [in which case the liability of bailees would not apply. Why then liability in the Mishnah]?19

כ <big>הדרן עלך החובל</big>

20 — Said R. Huna: There is no difficulty, as here20 the article came into his hands,21 whereas there22 the article did not come into his hands.23 Said Rabbah to him: Does the expression 'To keep'24 not imply that the article has come into his hands? — Rabbah therefore said: This case as well as the other is one in which the article has come into his hands, and still there is no difficulty, as in the case here25 the article originally came into his hands21 for the purpose of being guarded, whereas there22 it came to his hands for the purpose of being torn. A purse of money for charity having been brought to Pumbeditha, R. Joseph deposited it with a certain person who, however, was so negligent that thieves came and stole it. R. Joseph declared liability [to pay], but Abaye said to him: Was it not taught: 'To keep'24 but not to distribute to the poor? — R. Joseph rejoined: The poor of Pumbeditha have a fixed allowance,26 and the charity money could thus be considered as having been deposited 'to keep' [and not to distribute it to the poor].27

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