Bava Kamma 33

וחד אמר שבעה ואמרי לה שלשים

and the other said: For seven days. Others, however, said: For thirty days.<span class="x" onmousemove="('comment',' Cf. M.K. 27b. ');">¹</span>

ת"ר וכבוד עשו לו במותו זה חזקיה מלך יהודה שיצאו לפניו שלשים וששה אלף חלוצי כתף דברי ר' יהודה

Our Rabbis taught: <i>And they did him honour at his death</i>, in the case of Hezekiah the king of Judah, means that there marched before him thirty-six<span class="x" onmousemove="('comment',' This figure was arrived at by the numerical value of [H] occurring here in the text. ');">²</span>

א"ל ר' נחמיה והלא לפני אחאב עשו כן

thousand [warriors] with bare shoulders;<span class="x" onmousemove="('comment',' [As sign of mourning for a righteous man and scholar.] ');">³</span>

אלא שהניחו ס"ת על מטתו ואמרו קיים זה מה שכתוב בזה

this is the view of R. Judah. R. Nehemiah, however, said to him: Did they not do the same before Ahab?<span class="x" onmousemove="('comment',' [Although he was an evil doer.] See Targum on Zech. XII, 11, and Meg. 3a. ');">⁴</span>

והאידנא נמי עבדינן הכי אפוקי מפקינן אנוחי לא מנחינן ואיבעית אימא אנוחי נמי מנחינן קיים לא אמרינן

[In the case of Hezekiah] they placed the scroll of the Law upon his coffin and declared: 'This one fulfilled all that which is written there.' But do we not even now do the same [on appropriate occasions]?<span class="x" onmousemove="('comment',' Cf., e.g., M. K. 25a and Men. 32b. ');">⁵</span>

אמר רבה בר בר חנה הוה אזילנא בהדיה דר' יוחנן למשאל שמעתא כי הוה עייל לבית הכסא והוה בעינא מיניה מלתא לא פשיט לן עד דמשי ידיה ומנח תפילין ומברך והדר אמר לן אפילו קיים אמרינן לימד לא אמרינן

— We only bring out [the scroll of the Law] but do not place [it on the coffin].<span class="x" onmousemove="('comment',' Cf., e.g., M. K. 25a and Men. 32b. ');">⁵</span>

והאמר מר גדול למוד תורה שהלמוד מביא לידי מעשה ל"ק הא למיגמר הא לאגמורי

It may alternatively be said that sometimes we also place [it on the coffin] but do not say. 'He fulfilled [the law]&nbsp;…'

א"ר יוחנן משום ר"ש בן יוחאי מאי דכתיב (ישעיהו לב, כ) אשריכם זורעי על כל מים משלחי רגל השור והחמור כל העוסק בתורה ובגמילות חסדים זוכה לנחלת שני שבטים

Rabbah b. Bar Hanah said: I was once following R. Johanan for the purpose of asking him about the [above] matter. He, however, at that moment went into a toilet room. [When he reappeared and] I put the matter before him, he did not answer until he had washed his hands, put on phylacteries and pronounced the benediction.<span class="x" onmousemove="('comment',' V. P.B. p. 4. ');">⁶</span>

שנאמר אשריכם זורעי ואין זריעה אלא צדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד ואין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים

Then he said to us: Even if sometimes we also say. 'He fulfilled [the law]&nbsp;…' we never say. 'He expounded [the law]&nbsp;…' But did not the Master say: The importance of the study of the law is enhanced by the fact that the study of the law is conducive to [the] practice [of the law]?<span class="x" onmousemove="('comment',' Meg. 27a; Kid. 40b; thus indicating that the practice of the law is superior to its study. ');">⁷</span>

וזוכה לנחלת שני שבטים זוכה לכילה כיוסף דכתיב (בראשית מט, כב) בן פורת יוסף בנות צעדה עלי שור וזוכה לנחלת יששכר דכתיב (בראשית מט, יד) יששכר חמור גרם

— This, however, offers no difficulty; the latter statement deals with studying [the law], the former with teaching [the law].

אית דאמרי אויביו נופלין לפניו כיוסף דכתיב (דברים לג, יז) בהם עמים ינגח יחדו אפסי ארץ וזוכה לבינה כיששכר דכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל

R. Johanan said in the name of R. Simeon b. Yohai:<span class="x" onmousemove="('comment',' V. A.Z. 5b. ');">⁸</span>

<br><br><big><strong>הדרן עלך ארבע אבות</strong></big><br><br>

What is the meaning of the verse: <i>Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass</i>?<span class="x" onmousemove="('comment',' Isa. XXXII, 20. ');">⁹</span>

מתני׳ <big><strong>כיצד</strong></big> הרגל מועדת לשבר בדרך הלוכה הבהמה מועדת להלך כדרכה ולשבר

Whoever is occupied with [the study of] the law and with [deeds of] charity, is worthy of the inheritance of two tribes,<span class="x" onmousemove="('comment',' [Joseph and Issachar: the former is compared to an ox (Deut. XXXIII, 17) and the latter to an ass (Gen. XLIX, 14).] ');">¹⁰</span>

היתה מבעטת או שהיו צרורות מנתזין מתחת רגליה ושברה את הכלים משלם חצי נזק דרסה על הכלי ושברתו ונפל על כלי ושברו על הראשון משלם נזק שלם ועל האחרון משלם חצי נזק

as it is said: <i>Blessed are ye that sow</i> … Now, sowing [in this connection] signifies 'charity', as stated, <i>Sow to yourselves in charity, reap in kindness</i>;<span class="x" onmousemove="('comment',' Hos X, 12. ');">¹¹</span>

התרנגולין מועדין להלך כדרכן ולשבר היה דליל קשור ברגליו או שהיה מהדס ומשבר את הכלים משלם חצי נזק

again, water [in this connection] signifies 'the law' as stated, <i>Lo, everyone that thirsteth, come ye to the waters</i>.<span class="x" onmousemove="('comment',' Isa. LV, 1. ');">¹²</span> 'He is worthy of the inheritance of two tribes:' He is worthy of an inheritance<span class="x" onmousemove="('comment',' So MS.M. The printed editions have 'canopy'. [Rashi connects it with the descriptions of 'branches running over the wall.'] ');">¹³</span> like Joseph, as it is written: <i>Joseph is a fruitful bough</i>&nbsp;… whose branches run over the wall;<span class="x" onmousemove="('comment',' Gen XLIX, 22. ');">¹⁴</span> he is also worthy of the inheritance of Issachar, as it is written: <i>Issachar is a strong ass</i>.<span class="x" onmousemove="('comment',' Ibid. 14. ');">¹⁵</span> There are some who say, His enemies will fall before him, as it is written: <i>With them he shall push the people together, to the ends of the earth</i>.<span class="x" onmousemove="('comment',' Deut. XXXIII, 17. ');">¹⁶</span> He is worthy of understanding like Issachar, as it is written: <i>And of the children of Issachar which were men that had understanding of the times to know what Israel ought to do</i>.<span class="x" onmousemove="('comment',' I Chron. XII, 32. ');">¹⁷</span> <b><i>MISHNAH</i></b>. WITH REFERENCE TO WHAT IS FOOT <i>MU'AD</i>?<span class="x" onmousemove="('comment',' Referring to supra p. 68. ');">¹⁸</span> [IT IS <i>MU'AD</i>:] TO BREAK [THINGS] IN THE COURSE OF WALKING. ANY ANIMAL IS <i>MU'AD</i> TO WALK IN ITS USUAL WAY AND TO BREAK [THINGS]. BUT IF IT WAS KICKING OR PEBBLES WERE FLYING FROM UNDER ITS FEET AND UTENSILS WERE [IN CONSEQUENCE] BROKEN, [ONLY] HALF-DAMAGES WILL BE PAID. IF IT TROD UPON A UTENSIL AND BROKE IT, AND A FRAGMENT [OF IT] FELL UPON ANOTHER UTENSIL WHICH WAS ALSO BROKEN, FOR THE FIRST UTENSIL FULL DAMAGES MUST BE PAID,<span class="x" onmousemove="('comment',' As it is subject to the law of 'Foot'. ');">¹⁹</span> BUT FOR THE SECOND, [ONLY] HALF-DAMAGES WILL BE PAID.<span class="x" onmousemove="('comment',' Since it was broken not by the actual body of the animal (or poultry) but by its agency and force in some other object, it comes within the purview of the law of 'Pebbles'; v. Glos, Zeroroth ');">²⁰</span> POULTRY<span class="x" onmousemove="('comment',' Lit. 'The cocks'. ');">²¹</span> ARE <i>MU'AD</i> TO WALK IN THEIR USUAL WAY AND TO BREAK [THINGS]. IF A STRING BECAME ATTACHED TO THEIR FEET, OR WHERE THEY HOP ABOUT AND BREAK UTENSILS, [ONLY] HALF-DAMAGES WILL BE PAID.<span class="x" onmousemove="('comment',' Since it was broken not by the actual body of the animal (or poultry) but by its agency and force in some other object, it comes within the purview of the law of 'Pebbles'; v. Glos, Zeroroth ');">²⁰</span>