Bava Metzia 56

אתיא לאחלופי בראשון הא קא אתי רגל שלישי

one might mistake for the first! — In any case, the third is still to come.<span class="x" onmousemove="('comment',' Even if a mistake is made, no harm is done. ');">¹</span>

ת"ר בראשונה כל מי שמצא אבידה היה מכריז עליה שלשה רגלים ואחר רגל אחרון שבעת ימים כדי שילך שלשה ויחזור שלשה ויכריז יום אחד משחרב בית המקדש שיבנה במהרה בימינו התקינו שיהו מכריזים בבתי כנסיות ובבתי מדרשות ומשרבו האנסים התקינו שיהו מודיעין לשכיניו ולמיודעיו ודיו

Our Rabbis taught: In former times, whoever found a lost article used to proclaim it during the three Festivals and an additional seven days after the last Festival, three days for going home, another three for returning, and one for announcing.<span class="x" onmousemove="('comment',' V. Mishnah. ');">²</span>

מאי משרבו האנסין דאמרי אבידתא למלכא רבי אמי אשכח אודייא דדינרי חזייה ההוא ברנש דקא מירתת א"ל זיל שקול לנפשך דלאו פרסאי אנן דאמרי אבידתא למלכא

After the destruction of the Temple — may it be speedily rebuilt in our own days!<span class="x" onmousemove="('comment',' This phrase has become liturgical. ');">³</span>

ת"ר אבן טוען היתה בירושלים כל מי שאבדה לו אבידה נפנה לשם וכל מי שמוצא אבידה נפנה לשם זה עומד ומכריז וזה עומד ונותן סימנין ונוטלה וזו היא ששנינו צאו וראו אם נמחת אבן הטוען:

— it was enacted that the proclamation should be made in the synagogues and schoolhouses. But when the oppressors increased, it was enacted that one's neighbours and acquaintances should be informed, and that sufficed. What is meant by 'when the oppressors increased'? — They insisted that lost property belonged to the king.<span class="x" onmousemove="('comment',' That was Persian law, which the Jews felt justified in secretly resisting. ');">⁴</span>

<big><strong>מתני׳</strong></big> אמר את האבידה ולא אמר סימניה לא יתן לו והרמאי אע"פ שאמר סימניה לא יתן לו שנאמר (דברים כב, ב) עד דרוש אחיך אותו עד שתדרוש את אחיך אם רמאי הוא אם אינו רמאי:

R. Ammi found a purse of <i>denarii</i>. Now, a certain man saw him displaying fear, whereupon he reassured him, 'Go, take it for thyself: we are not persians who rule that lost property belongs to the king.'

<big><strong>גמ׳</strong></big> אתמר רב יהודה אמר אבידתא מכריז ור"נ אמר גלימא מכריז

Our Rabbis taught: There was a Stone of Claims<span class="x" onmousemove="('comment',' [Var. lec., 'Stone of the erring (losses).' On the attempt to localize the stone, v. J. N. Sepp. ZDPV, II, 49.] ');">⁵</span>

רב יהודה אמר אבידתא מכריז דאי אמרת גלימא מכריז חיישינן לרמאי

in Jerusalem: whoever lost an article repaired thither, and whoever found an article did likewise. The latter stood and proclaimed, and the former submitted his identification marks and received it back. And in reference to this we learnt: Go forth and see whether the Stone of Claims is covered.<span class="x" onmousemove="('comment',' So Rashi. Lit., 'is dissolving.' The story is related in Ta'an. 19a of a certain Honi who prayed for rain so successfully that he was asked to reverse his prayer, more than enough having fallen. To which he answered, 'Go forth and see whether the Claimants' Stone is already covered with water, in which case I will pray for the rain to cease.' ');">⁶</span>

ר"נ אמר גלימא מכריז לרמאי לא חיישינן דא"כ אין לדבר סוף

<b><i>MISHNAH</i></b>. IF HE [THE CLAIMANT] STATES THE ARTICLE LOST, BUT NOT ITS IDENTIFICATION MARKS, IT MUST NOT BE SURRENDERED TO HIM. BUT IF HE IS A CHEAT,<span class="x" onmousemove="('comment',' I.e., where the claimant is known to be one in general, but v. Gemara on this. ');">⁷</span>

תנן אמר את האבידה ולא אמר את סימניה ה"ז לא יתן לו אי אמרת בשלמא אבידתא מכריז הא קמ"ל אע"ג דאמר גלימא כי לא אמר סימנין לא מהדרינן ליה אלא אי אמרת גלימא מכריז אמר איהו גלימא ואמר איהו גלימא צריכא למימר כי לא אמר סימנין לא מהדרינן ליה

EVEN IF HE STATES ITS MARKS OF IDENTIFICATION, IT MUST NOT BE GIVEN UP TO HIM, BECAUSE IT IS WRITTEN [AND IT SHALL BE WITH THEE] UNTIL THE SEEKING OF THY BROTHER AFTER IT,<span class="x" onmousemove="('comment',' Deut. XXII, 2. ');">⁸</span>

אמר רב ספרא לעולם גלימא מכריז אמר איהו גלימא ואמר איהו סימנין ומאי לא אמר את סימניה לא אמר סימנין מובהקין דידה:

MEANING, UNTIL THOU HAST EXAMINED THY BROTHER WHETHER HE BE A CHEAT OR NOT.<span class="x" onmousemove="('comment',' V. p. 169, n. 6. ');">⁹</span>

והרמאי אע"פ שאמר את סימניה ה"ז לא יתן לו: ת"ר בראשונה כל מי שאבדה לו אבידה היה נותן סימנין ונוטלה משרבו הרמאין התקינו שיהו אומרים לו צא והבא עדים דלאו רמאי את וטול

<b><i>GEMARA</i></b>. It has been stated: Rab Judah said: He proclaims. '[I have found] a lost article.' R. Nahman said: He proclaims, '[I have found] a garment'. 'Rab Judah said: He proclaims a lost article,' for should you say that he proclaims a garment, we are afraid of cheats. 'R. Nahman said: He proclaims. a garment'; for 'we do not fear cheats, as otherwise the matter is endless'.<span class="x" onmousemove="('comment',' Even if no particular article is announced, a fraud may claim a certain article at a venture. ');">¹⁰</span>

כי הא דאבוה דרב פפא אירכס ליה חמרא ואשכחוה אתא לקמיה דרבה בר רב הונא אמר ליה זיל אייתי סהדי דלאו רמאי את וטול אזל אייתי סהדי אמר להו ידעיתון ביה דרמאי הוא אמרו ליה אין אמר להו אנא רמאה אנא אמרו ליה אנן לאו רמאי את קאמרינן אמר רבה בר רב הונא מסתברא לא מייתי איניש חובתא לנפשיה:

We learnt: IF HE STATES THE ARTICLE LOST, BUT NOT ITS IDENTIFICATION MARKS, IT MUST NOT BE SURRENDERED TO HIM. Now, if you say that he proclaims a loss, it is well; we are thus informed that though he states that it was a garment, yet since he does not submit its identification marks, it is not returned to him. But if you say that he proclaims a garment, then if one [the finder] states that it was a garment, and the other [the claimant] states likewise, a garment, is it necessary to teach that it is not returned to him unless he declares its marks of identification? — Said R. Safra: After all, he proclaims a garment. [The Mishnah means that] he [the finder] stated [that he had found] a garment, whilst the other [the claimant] submitted identification marks. What then is meant by 'HE DID NOT STATE ITS IDENTIFICATION MARKS'? — He did not state its perfect identification marks.<span class="x" onmousemove="('comment',' I.e., he gave general marks which would cover many garments. [The term 'perfect' is used by R. Safra in a loose sense, cf. supra p. 171. n. 9.] ');">¹¹</span>

<big><strong>מתני׳</strong></big> כל דבר שעושה ואוכל יעשה ויאכל ודבר שאין עושה ואוכל ימכר שנאמר (דברים כב, ב) והשבותו לו ראה היאך תשיבנו לו

BUT IF HE IS A CHEAT, IF HE STATES ITS IDENTIFICATION MARKS, IT MUST NOT BE GIVEN UP TO HIM. Our Rabbis taught: At first, whoever lost an article used to state its marks of identification and take it. When deceivers increased in number, it was enacted that he should be told, 'Go forth and bring witnesses that thou art not a deceiver; then take it'. Even as it once happened that R. papa's father lost an ass, which others found. When he came before Rabbah son of R. Huna, he directed him, 'Go and bring witnesses that you are not a fraud, and take it.' So he went and brought witnesses. Said he to them, 'Do you know him to be a deceiver?' — 'Yes', they replied. 'I, a deceiver!' he exclaimed to them. 'We meant that you are not a fraud,' they answered him. 'It stands to reason that one does not bring [witnesses] to his disadvantage.' said Rabbah son of R. Huna.<span class="x" onmousemove="('comment',' Therefore the witnesses can withdraw their testimony, though normally this is forbidden. But in this case it is evident that they thought that he had asked, 'Do ye know that he is not a deceiver?' which was the usual form of the question. ');">¹²</span>

מה יהא בדמים ר"ט אומר ישתמש בהן לפיכך אם אבדו חייב באחריותן ר"ע אומר לא ישתמש בהן לפיכך אם אבדו אין חייב באחריותן:

<b><i>MISHNAH</i></b>. EVERYTHING [SC. AN ANIMAL] WHICH WORKS FOR ITS KEEP<span class="x" onmousemove="('comment',' Lit., 'does and eats.' ');">¹³</span>

<big><strong>גמ׳</strong></big> ולעולם אמר רב נחמן אמר שמואל עד י"ב חדש תניא נמי הכי כל דבר שעושה ואוכל כגון פרה וחמור מטפל בהן עד י"ב חדש מכאן ואילך שם דמיהן ומניחן

MUST [BE KEPT BY THE FINDER AND] EARN ITS KEEP. BUT AN ANIMAL WHICH DOES NOT WORK FOR ITS KEEP MUST BE SOLD, FOR IT IS SAID, AND THOU SHALT RETURN IT UNTO HIM,<span class="x" onmousemove="('comment',' Ibid. ');">¹⁴</span>

עגלים וסייחין מטפל בהן שלשה חדשים מכאן ואילך שם דמיהן ומניחן אווזין ותרנגולין מטפל בהם שלשים יום מכאן ואילך שם דמיהן ומניחן

[WHICH MEANS], CONSIDER HOW TO RETURN IT UNTO HIM.<span class="x" onmousemove="('comment',' But if the finder keeps it and then charges the loser with its keep, it may exceed its actual worth, and so the return will be a loss. ');">¹⁵</span>

אמר רב נחמן בר יצחק תרנגולת כבהמה גסה תניא נמי הכי תרנגולת ובהמה גסה מטפל בהן שנים עשר חודש מכאן ואילך שם דמיהן ומניחן עגלים וסייחין מטפל בהן ל' יום מכאן ואילך שם דמיהן ומניחן אווזין ותרנגולין וכל דבר שטיפולו מרובה משכרו מטפל בהן שלשה ימים מכאן ואילך שם דמיהן ומניחן

WHAT HAPPENS WITH THE MONEY? R. TARFON SAID: HE MAY USE IT; THEREFORE IF IT IS LOST, HE BEARS RESPONSIBILITY FOR IT.<span class="x" onmousemove="('comment',' The advantage that he enjoys in that he may use it makes him a paid bailee. ');">¹⁶</span>

קשיא עגלים וסייחין אעגלים וסייחין אווזין ותרנגולין אאווזין ותרנגולין

R. AKIBA MAINTAINED: HE MUST NOT USE IT; THEREFORE IF IT IS LOST, HE BEARS NO RESPONSIBILITY.

עגלים וסייחין אעגלים וסייחין לא קשיא הא דרעיא והא דפטומא

<b><i>GEMARA</i></b>. For ever!<span class="x" onmousemove="('comment',' Surely the finder need not keep the animal indefinitely, even if it does earn its keep! ');">¹⁷</span>

אווזין ותרנגולין אאווזין ותרנגולין נמי לא קשיא הא ברברבי הא בזוטרי:

— Said R. Nahman in Samuel's name: Until twelve months [have elapsed]. It has been taught likewise: As for all animals which earn their keep. e.g., a cow or an ass, he [the finder] must take care of them for twelve months; after that he turns them into money, which he lays by. He must take care of calves and foals three months, sell them and lay the money by. He must look after geese and cocks for thirty days, sell them and put the money by. R. Nahman b. Isaac observed: A fowl ranks as large cattle.<span class="x" onmousemove="('comment',' And must be kept a twelvemonth. ');">¹⁸</span>

ושאינו עושה ואוכל: תנו רבנן והשבותו לו ראה היאך תשיבנו לו שלא יאכיל עגל לעגלים וסיח לסייחין אווזא לאווזין ותרנגול לתרנגולין:

It has been taught likewise: As for a fowl and large cattle.<span class="x" onmousemove="('comment',' I.e., cows and oxen. ');">¹⁹</span>

מה יהא בדמים רבי טרפון אומר ישתמש וכו': עד כאן לא פליגי

he must take care of them twelve months, then sell them and put the money by. For calves and foals the period is<span class="x" onmousemove="('comment',' Lit., 'he must take care of them.' ');">²⁰</span> thirty days, after which he sells them and lays the money by. Geese and cocks, and all which demand more attention than their profit is worth, he must take care of for three days, after which he sells them and lays the money by. Now this ruling on calves and foals contradicts the former one, and likewise the rulings on geese and cocks are contradictory? — The rulings on calves and foals are not contradictory: the former refers to grazing animals; the latter to those that require feeding stuffs.<span class="x" onmousemove="('comment',' In spring and summer, when the animals graze on natural pasture, they are to be kept three months; but in winter, when feeding stuffs must be bought for them, thirty days are sufficient. ');">²¹</span> The rulings on geese and cocks are likewise not contradictory: the former refers to large ones, the latter to small.<span class="x" onmousemove="('comment',' Small ones need more attention, and therefore they are kept only three days. — The translation follows Maim. and R. Han., and is also adopted by the Codes; v. H.M. 267, 24. Rashi reverses it. ');">²²</span> BUT AN ANIMAL WHICH DOES NOT WORK FOR ITS KEEP. Our Rabbis taught: And thou shalt return it unto him: deliberate how to return it unto him, so that a calf may not be given as food to other calves, a foal to other foals, a goose to other geese, or a cock to other cocks.<span class="x" onmousemove="('comment',' I.e., if a number of these is found, it should not be necessary to sell one to provide food for the others, but as soon as they cease to earn their keep they must all be sold. ');">²³</span> WHAT HAPPENS WITH THE MONEY? R. TARFON SAID: HE MAY USE IT etc. Now. this dispute is