Bava Kamma 90

Chapter 90

א דאמר שוכר כשומר חנם דמי ליתני חוץ משומר חנם והשוכר

1 who maintained1

ב ואי כר"י דאמר שוכר כנושא שכר דמי ניתני חוץ משומר חנם וכולן במועדין פטורין לענין כופר

2 that Hirer is subject to the same law as Unpaid Bailee, why is it not taught above 'with the exception of Unpaid Bailee and Hirer'? If [on the other hand the view followed] was that of R. Judah who maintained1

ג אמר רב הונא בר חיננא הא מני ר"א היא דאמר אין לו שמירה אלא סכין ולענין שוכר סבר לה כר"י דאמר שוכר כנושא שכר דמי

3 that Hirer should be subject to the same law as Paid Bailee, why was it not taught 'with the exception of Unpaid Bailee, whereas in the case of Mu'ad they all would be exempt from kofer'?2

ד אביי אמר לעולם כר' מאיר וכדמחליף רבה בר אבוה ותני שוכר כיצד משלם ר"מ אומר כשומר שכר רבי יהודה אומר כשומר חנם

4 — R. Huna b. Hinena thereupon said: This teaching is in accordance with R. Eliezer, who said,3

ה א"ר אלעזר מסר שורו לשומר חנם הזיק חייב הוזק פטור

5 that the only precaution for it [Mu'ad] is the slaughter knife, and who regarding Hirer might agree with the view of R. Judah that Hirer should be subject to the same law as Paid Bailee. Abaye, however, said: It could still follow the view of R. Meir, but as transposed by Rabbah b. Abbahu who learnt thus: How is the payment [for the loss of the article] regulated in the case of Hirer? R. Meir says: As in the case of Paid Bailee. R. Judah, however, says: As in the case of Unpaid Bailee.<span class="x" onmousemove="('comment',' V. p. 257, n. 7. [And since R. Meir also holds that Mu'ad requires adequate precaution, he rightly makes the Hirer liable to pay kofer as well as reimburse the owner.] ');">4

ו אמרי היכי דמי אי דקביל עליה שמירת נזקיו אפילו הוזק נמי ליחייב ואי דלא קביל עליה שמירת נזקיו אפילו הזיק נמי ליפטר

6 R. Eleazar said: Where an ox had been handed over to an Unpaid Bailee and damage was done by it, the bailee would be liable, but where damage was done to it, the bailee would be exempt. I would here ask what were the circumstances? If where the bailee had undertaken to guard the ox against damage, why even in the case where it was injured should there be no liability? If, on the other hand, where the bailee had not undertaken to guard against damage why even in the case where damage was done by the ox should there not be exemption? — Raba thereupon said: We suppose in fact that the bailee had undertaken to guard the ox against damage, but the case here is one where he had known the ox to be a gorer, and it is natural that what he did undertake was to prevent the ox from going and doing damage to others, but he did not think of the possibility of others coming and injuring it.

ז אמר רבא לעולם שקיבל עליו שמירת נזקיו והכא במאי עסקינן כגון שהכיר בו שהוא נגחן וסתמא דמילתא דלא אזיל איהו ומזיק אחריני קביל עליה דאתי אחריני ומזקי ליה לדידיה לא אסיק אדעתיה:

7 MISHNAH. IF THE OWNER FASTENED HIS OX [TO THE WALL INSIDE THE STABLE] WITH A CORD, OR SHUT THE DOOR IN FRONT OF IT IN THE ORDINARY WAY5

ח <big>מתני׳</big> קשרו בעליו במוסרה ונעל בפניו כראוי ויצא והזיק אחד תם ואחד מועד חייב דברי ר"מ

8 BUT THE OX GOT OUT AND DID DAMAGE, WHETHER IT HAD BEEN TAM OR ALREADY MU'AD, HE WOULD BE LIABLE; THIS IS THE RULING OF R. MEIR. R. JUDAH, HOWEVER, SAYS: IN THE CASE OF TAM HE WOULD BE LIABLE, BUT IN THE CASE OF MU'AD HE WOULD BE EXEMPT, SINCE IT IS WRITTEN, AND HIS OWNER HATH NOT KEPT HIM IN,6

ט רבי יהודה אומר תם חייב ומועד פטור שנאמר (שמות כא, לו) ולא ישמרנו בעליו ושמור הוא זה

9 [THUS EXCLUDING THIS CASE WHERE] IT WAS KEPT IN. R. ELIEZER SAYS: NO PRECAUTION IS SUFFICIENT [FOR MU'AD] SAVE THE [SLAUGHTER] KNIFE.

י ר"א אומר אין לו שמירה אלא סכין:

10 GEMARA. What was the reason of R. Meir? — He Maintained that normally oxen are not kept under control,7

יא <big>גמ׳</big> מאי טעמא דר"מ קסבר סתם שוורים לאו בחזקת שימור קיימי ואמר רחמנא תם ניחייב דניבעי ליה שמירה פחותה הדר אמר רחמנא ולא ישמרנו גבי מועד דנבעי ליה שמירה מעולה ויליף נגיחה לתם נגיחה למועד

11 and the Divine Law enacted that Tam should involve liability to show that at least moderate precautions were required. Then the Divine Law stated further in the case of Mu'ad, And his owner hath not kept him in,6

יב ר"י סבר סתם שוורים בחזקת שימור קיימי אמר רחמנא תם נשלם דניבעי ליה שמירה מעולה הדר אמר רחמנא ולא ישמרנו גבי מועד דנעביד ליה שמירה מעולה הוי ריבוי אחר ריבוי ואין ריבוי אחר ריבוי אלא למעט מיעט הכתוב לשמירה מעולה

12 to show that [for this] really adequate precautions are required;8

יג וכי תימא נגיחה לתם נגיחה למועד הא מיעט רחמנא ולא ישמרנו לזה ולא לאחר

13 and the goring mentioned in the case of Tam is now placed on a par with the goring mentioned in the case of Mu'ad.9

יד והא מיבעי ליה ללאו אם כן נכתוב רחמנא ולא ישמור מאי ולא ישמרנו לזה ולא לאחר

14 R. Judah, however, maintained that oxen normally are kept under control, and the Divine Law stated that in the case of Tam there should be payment to show that really adequate precaution is required. The Divine Law, however, goes on to say, And his owner hath not kept him in,6

טו תניא ר"א בן יעקב אומר אחד תם ואחד מועד ששמרו שמירה פחותה פטור

15 in the case of Mu'ad. [This would imply] that there should be there precaution of a superior degree. [These words, however, constitute] an amplification following an amplification, and as the rule is that an amplification following an amplification intimates nothing but a limitation,10

טז מאי טעמא סבר לה כר"י דאמר מועד בשמירה פחותה סגי ליה ויליף נגיחה לתם ונגיחה למועד

16 Scripture has thus reduced the superior degree of the required precaution. And should you object to this that goring is mentioned in the case of Tam and goring is mentioned in the case of Mu'ad9

יז אמר רב אדא בר אהבה לא פטר ר"י אלא צד העדאה שבו אבל צד תמות במקומה עומדת

17 [for mutual inference,11

יח אמר רב מועד לקרן ימין אינו מועד לקרן שמאל

18 the answer is that in this case] the Divine Law has explicitly restricted [this ruling by stating] And his owner hath not kept him in,6

יט אמרי אליבא דמאן אי אליבא דר"מ האמר אחד תם ואחד מועד שמירה מעולה בעי אי אליבא דרבי יהודה מאי אריא קרן שמאל אפילו בימין נמי אית ביה צד תמות ואית ביה צד מועדת

19 [the word 'him' confining the application] to this one12

כ אמרי לעולם כרבי יהודה ולא סבירא ליה דרב אדא בר אהבה והכי קאמר כי האי גוונא הוא דמשכחת ביה צד תמות ומועדת

20 but not to another.13 But surely these words are needed for the stated purpose?14 — [If that were so, the Divine Law should write surely, 'Hath not kept in'. Why does it say, hath not kept him in? To show that the rule applies to this one15 but not to another.16 It has been taught: R. Eliezer b. Jacob says: Whether in the case of Tam or in that of Mu'ad, as soon as even inferior precautions have been taken [to control the ox], there is exemption. What is his reason? — He concurs with R. Judah, in holding that in the case of Mu'ad precaution even of an inferior degree is sufficient, and he [extended this ruling to Tam as he] on the strength of [the mutual inference17 conveyed by] the mention of goring in the case both of Tam and of Mu'ad.17 R. Adda b. Ahabah said: The exemption laid down by R. Judah applies only to the part of the payment due on account of the ox having been declared Mu'ad,18 but the portion due on account of Tam remains unaffected.19 Rab said: Where the ox was declared Mu'ad to gore with the right horn, it would thereby not become Mu'ad for goring with the left horn.<span class="x" onmousemove="('comment',' Damage done by the right horn would thus be subject to the degree of precaution required in the case of Mu'ad while damage done by the left horn would still remain subject to the degree of precaution needed in Tam. ');">20 I would here ask: In accordance with whose view [was this statement made]? If in accordance with R. Meir, did he not say that whether in the case of Tam or in that of Mu'ad, precaution of a superior degree was needed?21 If [on the other hand] in accordance with R. Judah,<span class="x" onmousemove="('comment',' Who demands a greater degree of precaution in case of a Tam than in that of a Mu'ad, and accordingly there would be no liability if the ox gored with the right horn after inferior precautions had been taken, whereas there would be liability with the left horn. ');">22 why specify only the left horn? Even in the case of the right horn itself, does not one part of the payment come under the rule of Tam23 and another under that of Mu'ad? I may say that in fact it is in accordance with R. Judah, and that Rab does not concur in the view. expressed by R. Addah b. Ahabah, and what Rab thus intended to say was that it was only in such an instance24 that there would be in one ox part Tam and part Mu'ad.

Previous Chapter Next Chapter