Bava Metzia 14

Chapter 14

א מאי שנא ליד דיין אמר רבא הכי קאמר ואחר שמצא שטר שנפל ליד דיין והיכי דמי דכתב ביה הנפק לא יוציאו עולמית
1 Why is it different [if the bill fell] into the hands of a judge?<span class="x" onmousemove="('comment',' Why should the law be different when the bill falls into the hands of a judge than when it falls into the hands of any other person? ');"><sup>1</sup></span>
ב ולא מיבעיא לא כתב ביה הנפק דאיכא למימר כתב ללות ולא לוה אלא אפי' כתב ביה הנפק דמקוים לא יחזיר דחיישינן לפירעון
2 — Raba says: The meaning [of the clause] is this: If a third person finds a bill which has already been in the hands of a judge, that is, when it bears a legal endorsement,<span class="x" onmousemove="('comment',' The endorsement of the Court before which the witnesses verified their signatures, and which established the validity of the document. ');"><sup>2</sup></span>
ג ורבי יוסי אומר הרי הוא בחזקתו ולא חיישינן לפירעון ולא חייש ר' יוסי לפירעון
3 it must never be produced again.<span class="x" onmousemove="('comment',' It must not be given either to the creditor or to the debtor, unless the ownership of the document is cleared up by evidence. ');"><sup>3</sup></span>
ד והתניא מצא שטר כתובה בשוק בזמן שהבעל מודה יחזיר לאשה אין הבעל מודה לא יחזיר לא לזה ולא לזה
4 And [thus we learn that a found bill] must not be returned [to the claimant] not only when it bears no legal endorsement, so that it can be assumed that it was written for the purpose of securing a loan but the loan did not take place, but even when it bears a legal endorsement, as when it has been verified [in Court], because we apprehend that payment may have been made.<span class="x" onmousemove="('comment',' I.e. if the debtor pleads that the debt has been paid, we take this plea into consideration. ');"><sup>4</sup></span>
ה רבי יוסי אומר עודה תחת בעלה יחזיר לאשה נתארמלה או נתגרשה לא יחזיר לא לזה ולא לזה
5 But R. Jose says: It retains its validity — and we do not apprehend that payment may have been made.
ו איפוך נפל ליד דיין לא יוציאו עולמית דברי רבי יוסי וחכ"א הרי הוא בחזקתו
6 But does not R. Jose really apprehend that payment may have been made? Has it not been taught [in a Baraitha]: In the case of a marriage-contract<span class="x" onmousemove="('comment',' 'Kethubah', v. Keth. 10b and Glos. ');"><sup>5</sup></span>
ז אי הכי קשיא דרבנן אדרבנן
7 found in the street, if the husband admits [that he has not paid her the amount specified in the contract] it shall be returned to the wife, but if the husband does not admit it, it must not be returned either to him or to her; R. Jose says that if the wife is still with the husband it shall be returned to her,<span class="x" onmousemove="('comment',' For a man does not ordinarily pay his wife her Kethubah while she is still with him. ');"><sup>6</sup></span>
ח שטר כתובה כולה רבי יוסי וחסורי מחסרא והכי קתני אין הבעל מודה לא יחזיר לא לזה ולא לזה בד"א שנתארמלה או שנתגרשה אבל עודה תחת בעלה יחזיר לאשה שר"י אומר עודה תחת בעלה יחזיר לאשה נתארמלה או שנתגרשה לא יחזיר לא לזה ולא לזה
8 but if she has become a widow or has been divorced, it must not be returned either to him or to her?<span class="x" onmousemove="('comment',' This shows that according to R. Jose we do apprehend that payment may have been made. ');"><sup>7</sup></span>
ט רב פפא אמר לעולם לא תיפוך רבי יוסי לדבריהם דרבנן קאמר להו
9 — Reverse [the Baraitha and read it this way]: If [a bill] fell into the hands of a judge, it must never be produced again; this is the view of R. Jose. And the Sages say that it retains its validity.<span class="x" onmousemove="('comment',' And it must be returned to the claimant who can prove his claim. ');"><sup>8</sup></span>
י לדידי אפילו נתארמלה או נתגרשה נמי לא חיישינן לפירעון לדידכו אודו לי מיהת בעודה תחת בעלה דיחזיר לאשה דלאו בת פירעון היא
10 But if so, the two opinions of the Rabbis contradict each other!<span class="x" onmousemove="('comment',' The view of the majority of the Rabbis in the case of the lost Kethubah, which the husband claims to have paid, and which the Rabbis say must not be returned either to the husband or to the wife, contradicts their view with reference to the lost bill which has been legally endorsed, as according to the new ('reversed') rendering of the Baraitha the Rabbis (i.e., the Sages) say that 'it retains its validity' and must be returned to the claimant. ');"><sup>9</sup></span>
יא ואמרו ליה רבנן אימור צררי אתפסה
11 — [The Baraitha which deals with] the [lost] marriage-contract [conveys] in its entirety [the view of] R. Jose, but a clause is omitted, and [the Baraitha] should read thus: If the husband does not admit [that he has not paid the wife the amount specified in the contract] it must not be returned either to him or to her. This, however, only applies to [the case of] a widow or a divorced woman, but [in the case of a wife] who is still with her husband it shall be returned to the wife; this is the view of R. Jose; for R. Jose says: If the wife is still with the husband, it shall be returned to her; but if she has become a widow or has been divorced, it must not be returned either to him or to her. R. Papa says: There is really no need to reverse [the Baraitha];<span class="x" onmousemove="('comment',' The original version being correct. ');"><sup>10</sup></span>
יב רבינא אמר לעולם איפוך קמייתא וטעמא דרבנן הכא משום דחיישינן לשתי כתובות ורבי יוסי לשתי כתובות לא חייש
12 R. Jose only states the case in accordance with the views of the Rabbis [and he says to them:] According to me we do not apprehend that payment may have been made even in the case of a widow or a divorced woman, but according to you — admit at least that when the wife is still with the husband [the marriage-contract] should be returned to her, as she is not entitled to receive payment [as long as she is his wife]. But the Rabbis answered him: Say, he handed her over bundles [of valuables] as security [and she has retained them]!<span class="x" onmousemove="('comment',' In order to save his wife the trouble of litigation after his death the husband gave her money or valuables while he was still with her to be appropriated by her when the Kethubah becomes due. ');"><sup>11</sup></span>
יג אמר רבי אלעזר מחלוקת בששניהם אדוקים בטופס ושניהם בתורף אבל אחד אדוק בטופס ואחד אדוק בתורף זה נוטל טופס וזה נוטל תורף ור' יוחנן אמר לעולם חולקין
13 Rabina says: By all means reverse the first [Baraitha],<span class="x" onmousemove="('comment',' The revised version is really the correct one, and there is no contradiction between the views of the majority of the sages. For their decision in the case of the lost Kethubah, the validity of which the husband contests, and which the Rabbis say must not be returned, is due to the apprehension that the husband may have given the wife a duplicate after the loss of the original document. The meaning of the words 'when the husband does not admit' would thus be that the husband pleads that the lost document should not be returned to her because he had given her another document, and she could, when she becomes a widow, produce both documents in succession to claim payment from his heirs. But so far as actual payment by the husband is concerned, the Rabbis would ignore such a plea, because when a bill is paid it is usually taken back and torn up. ');"><sup>12</sup></span>
יד ואפילו אחד אדוק בטופס ואחד אדוק בתורף והתניא זה נוטל עד מקום שידו מגעת לא צריכא דקאי תורף בי מצעי
14 and the reason why the Rabbis decide here [that if the husband does not admit liability, the marriage-contract must not be returned either to him or to her] is that we apprehend [lest the wife had] two marriage-contracts.<span class="x" onmousemove="('comment',' The original one and a duplicate, as explained in the previous note. ');"><sup>13</sup></span>
טו אי הכי מאי למימרא לא צריכא דמקרב לגבי דחד מהו דתימא א"ל פלוג הכי קמ"ל דא"ל מאי חזית דפלגת הכי פלוג הכי
15 And as to R. Jose — he does not apprehend [lest the wife had] two marriage-contracts.
טז א"ל רב אחא מדפתי לרבינא לרבי אלעזר דאמר זה נוטל טופס וזה נוטל תורף למה ליה וכי לצור ע"פ צלוחיתו הוא צריך
16 R. Eleazar says: The division<span class="x" onmousemove="('comment',' I.e. the decision of R. Simeon b. Gamaliel that the two litigants who cling to a bill shall divide it between them. ');"><sup>14</sup></span>
יז א"ל לדמי
17 [takes place] when both [claimants] cling either to the form<span class="x" onmousemove="('comment',' The [H], [G], 'form', the general part, which may be written out in advance and does not contain the names of the contracting parties or the particulars of date, place, sum involved, etc. ');"><sup>15</sup></span>
יח דאמר הכי שטרא דאית ביה זמן כמה שוי ודלית ביה זמן כמה שוי בשטרא דאית ביה זמן גבי ממשעבדי ואידך לא גבי ממשעבדי יהיב ליה היאך דביני ביני
18 [of the bill] or to the operative part<span class="x" onmousemove="('comment',' The [H], (probably = [G]), the characteristic or essential part of a document, giving the names of the contracting parties, date, place, sum involved, etc. ');"><sup>16</sup></span>
יט ויחלוקו נמי דאמרן לדמי דאי לא תימא הכי שנים אוחזין בטלית הכי נמי דפלגי הא אפסדוה הא לא קשיא
19 [thereof], but if one [claimant] clings to the form, and the other clings to the operative part, one takes the form and the other takes the operative part. And R. Johanan says: They always divide equally. [What!] Even if one clings to the form and the other to the operative part? Was it not taught: Each one takes as much as his hand grasps?<span class="x" onmousemove="('comment',' So here also each claimant should receive the part which he holds, irrespective of its value or importance. ');"><sup>17</sup></span> — [Yes.] But it is necessary [to have R. Johanan's decision] in a case where the operative part is contained in the middle [of the document].<span class="x" onmousemove="('comment',' There is really no difference between the views of R. Johanan and R. Eleazar, as the words of R. Johanan are only intended to make clear that if the operative part happens to be in the middle of the document the litigants receive half each. ');"><sup>18</sup></span> But if so, what need is there to state it?<span class="x" onmousemove="('comment',' As it is in full accord with the view of R. Eleazar, and it would be self-understood. ');"><sup>19</sup></span> — It is necessary [to state it that it may be applied to a case] where [the operative part] is nearer to one [of the claimants].<span class="x" onmousemove="('comment',' R. Johanan deems it necessary to emphasise that 'they always divide equally' so as to include a case where the operative part is nearer to the grasp of one of the claimants, though not actually held by him. ');"><sup>20</sup></span> You might assume that one could say to the other, 'Divide it this way', therefore we are informed that the other may say to him: 'What makes you think of dividing it this way? Divide it the other way.' R. Aha of Difti said to Rabina: According to R. Eleazar, who says. 'One takes the form [of the bill] and the other takes the operative part.' — of what use are [the parts] to either of them? Does one need them to use as a stopper for one's bottle?<span class="x" onmousemove="('comment',' A familiar expression used in connection with a document which has no value and can only be used as paper. ');"><sup>21</sup></span> — He [Rabina] answered him: [It is] the estimated value thereof [that has to be considered]. We estimate how much a dated document is worth as compared with one undated: with a dated document a debt may be collected from mortgaged property, but with the other [document] no debt can be collected from mortgaged property<span class="x" onmousemove="('comment',' The absence of a date makes it impossible for a Court to say whether the debt recorded in the document was contracted before or after the mortgage was taken on the property. As the date is given in the operative part only, it enhances the value of that part. ');"><sup>22</sup></span> — and one gives the other the difference [in the value of the two documents]. Also [the decision previously given in the words], 'They shall divide,' as quoted,<span class="x" onmousemove="('comment',' The decision of R. Simeon b. Gamaliel; v. supra p. 32. ');"><sup>23</sup></span> refers to the value [of the bill]. For if you do not assume this, [how explain:] 'TWO HOLD A GARMENT' [etc.]? Would you say that here also they divide [the garment] in halves? They would surely render it useless! — This presents no difficulty,