Bava Metzia 62

אבל הני תרתי דאיתא למרה בהדה אימא לא צריכא

but as for these two, seeing that their master is with them, [the law would] not [apply]: thus both are necessary. <i>He that smote him shall surely be put to death</i>:<span class="x" onmousemove="('comment',' Num. XXXV, 21. ');">¹</span>

(במדבר לה, כא) מות יומת המכה אין לי אלא במיתה הכתובה בו מנין שאם אי אתה יכול להמיתו במיתה הכתובה בו שאתה רשאי להמיתו בכל מיתה שאתה יכול להמיתו ת"ל מות יומת מ"מ

I know only [that he is to be executed] by the mode of death prescribed in his case: whence do I know that if you cannot execute him with the death prescribed for him, you may slay him with any death you are able? From the verse, 'He shall surely be put to death', meaning under all circumstances. <i>Thou shalt surely smite [the inhabitants of that city with the edge of the sword]</i>:<span class="x" onmousemove="('comment',' With reference to an idolatrous city. Deut. XIII, 16. ');">²</span>

(דברים יג, טז) הכה תכה אין לי אלא בהכאה הכתובה בהן מנין שאם אי אתה יכול להמיתן בהכאה הכתובה בהן שאתה רשאי להכותן בכל הכאה שאתה יכול ת"ל הכה תכה מ"מ

I know only [that you may execute them] with the death<span class="x" onmousemove="('comment',' Lit., 'smiting'. ');">³</span> that is prescribed in their case. Whence do I know that if you cannot slay them with the death that is prescribed in their case, you may smite them in any manner you are able? From the verse, 'Thou shalt surely smite', implying under all circumstances.

(דברים כד, יג) השב תשיב אין לי אלא שמשכנו ברשות ב"ד משכנו שלא ברשות ב"ד מנין ת"ל השב תשיב מ"מ

<i>Thou shalt surely return [the pledge unto him when the sun goeth down]</i>:<span class="x" onmousemove="('comment',' Ibid. XXIV, 13. ');">⁴</span> from this I know it [sc. that the pledge must be returned] only if he [the creditor] distrained with the sanction of the court;<span class="x" onmousemove="('comment',' V. infra 113a. ');">⁵</span>

(שמות כב, כה) חבל תחבול אין לי אלא שמשכנו ברשות משכנו שלא ברשות מנין ת"ל חבל תחבול מ"מ

whence do we know if of one who distrained without the sanction of the court? From the verse, Thou shalt surely return it — implying in all cases. <i>If thou at all<span class="x" onmousemove="('comment',' This also is expressed in the Hebrew by the inf. ');">⁶</span></i>

והני תרי קראי למה לי חד לכסות יום וחד לכסות לילה

take to pledge [thy neighbour's raiment, thou shall deliver it to him by that the sun goeth down]:<span class="x" onmousemove="('comment',' Ex. XXII. 25. ');">⁷</span> from that I know it [sc. that the pledge must be returned] only if he [the creditor] distrained with sanction [of the court]; whence do we know it of one who distrained without sanction [of the court]? Because it is stated, If thou at all take to pledge, implying in all cases. And for what purpose are both of these verses necessary?<span class="x" onmousemove="('comment',' Since they both state the same law. ');">⁸</span>

(דברים טו, ח) פתח תפתח אין לי אלא לעניי עירך לעניי עיר אחרת מנין ת"ל פתח תפתח מכל מקום

— One refers to day raiment, the other to night clothes.<span class="x" onmousemove="('comment',' Deut. XXIV, 13 to the former; Ex. XXII, 25 to the latter. Cf. infra 114b. ');">⁹</span> <i>Thou shalt surely open [thy hand unto thy brother, to thy poor</i>, etc.].<span class="x" onmousemove="('comment',' Deut. XV, 11. ');">¹⁰</span>

(דברים טו, י) נתן תתן אין לי אלא מתנה מרובה מתנה מועטת מנין ת"ל נתן תתן מ"מ

I know this only of the poor of thine own city:<span class="x" onmousemove="('comment',' As implied by thy poor. ');">¹¹</span> whence do I know it of the poor of another city? — From the expression, '<i>Thou shalt surely open'</i>, implying, in all cases.

(דברים טו, יד) הענק תעניק אין לי אלא שנתברך הבית בגללו מעניקים לא נתברך הבית בגללו מנין ת"ל הענק תעניק מ"מ

<i>Thou shalt surely give [him]</i>:<span class="x" onmousemove="('comment',' Ibid. 10. The reference is to money lent before the year of release. ');">¹²</span> I know only that a large sum must be given;<span class="x" onmousemove="('comment',' Maharsha: because 'give' connotes something of value ');">¹³</span>

ולר' אלעזר בן עזריה דאמר נתברך הבית בגללו מעניקין לו לא נתברך הבית בגללו אין מעניקין תעניק למה לי דברה תורה כלשון בני אדם

whence do I know that a small sum too must be given?<span class="x" onmousemove="('comment',' If one cannot lend much. ');">¹⁴</span> From the expression, Thou shalt surely give — in all circumstances.

(דברים טו, ח) העבט תעביטנו אין לי אלא שאין לו ואינו רוצה להתפרנס אמר רחמנא תן לו דרך הלואה יש לו ואינו רוצה להתפרנס מנין ת"ל תעביטנו מ"מ

<i>Thou shalt furnish him liberally</i>.<span class="x" onmousemove="('comment',' Ibid. 24; this refers to the parting gifts made to a slave on his attaining his freedom. ');">¹⁵</span> I know only that if the house [of the master] was blessed for his [the slave's] sake,<span class="x" onmousemove="('comment',' Because the verse ends: as the Lord thy God hath blessed thee thou shalt give unto him. ');">¹⁶</span>

ולר"ש דאמר יש לו ואינו רוצה להתפרנס אין נזקקין לו תעביטנו למה לי דברה תורה כלשון בני אדם:

a present must be made. Whence do we know it even if the house was not blessed for his sake? Scripture teaches, <i>'Thou shalt furnish him liberally'</i><span class="x" onmousemove="('comment',' V. supra note 2. ');">¹⁷</span> under all circumstances. But according to R. Eleazar b. 'Azariah, who maintained: If the house was blessed for his sake, a present is made to him, but not otherwise; what is the purpose of '<i>ta'anik</i>'?<span class="x" onmousemove="('comment',' 'Thou shalt furnish', i.e., the repetition of the verb. ');">¹⁸</span>

היה בטל מן הסלע לא יאמר לו תן לי סלע אלא נותן לו שכרו כפועל (בטל): (תנן) נותן לו שכרו כפועל בטל

— The Torah employs<span class="x" onmousemove="('comment',' Lit., 'speaks with'. ');">¹⁹</span> human phraseology.<span class="x" onmousemove="('comment',' And that repetition is normal. ');">²⁰</span>

מאי כפועל בטל אמר אביי כפועל בטל של אותה מלאכה דבטל מינה:

<i>And thou shalt surely lend him [sufficient for his need]</i>.<span class="x" onmousemove="('comment',' Ibid. 8: i.e., one must lend a poor man for his requirements. ');">²¹</span> I know this only of one [a poor man] who has nought and does not wish to maintain himself [at your expense];<span class="x" onmousemove="('comment',' I.e., he does not want charity; hence Scripture orders that a loan shall be made to him. ');">²²</span>

אם יש שם ב"ד מתנה בפניהם: איסור ורב ספרא עביד עיסקא בהדי הדדי אזל רב ספרא פלג ליה בלא דעתיה דאיסור באפי בי תרי אתא לקמי' דרבה בר רב הונא א"ל זיל אייתי תלתא דפלגת קמייהו אי נמי

then Scripture saith. Give him by way of a loan. Whence do I know it if he possesses his own but does not desire to maintain himself [at his own cost]? From the verse, <i>'Thou shalt surely lend him'</i>.<span class="x" onmousemove="('comment',' Even then one must lend, and claim the return of his money after the borrower's death. This is the explanation in Keth. 67b. ');">²³</span> But according to R. Simeon, who maintained: If he has his own but refuses to maintain himself [therewith], we are under no obligation toward him, why state 'surely?'<span class="x" onmousemove="('comment',' v. p. 195. n. 2. ');">²⁴</span> — The Torah employs human phraseology. IF HIS LOST TIME IS WORTH A <i>SELA'</i>, HE MUST NOT DEMAND, GIVE ME A <i>SELA'</i>,' BUT IS PAID AS A LABOURER. A Tanna taught: He must pay him as an unemployed labourer. What is meant by 'an unemployed labourer?' — As a labourer unemployed in his particular occupation.<span class="x" onmousemove="('comment',' Lit., 'as a labourer unemployed in that work from which he was disturbed' (by having to return the lost article) and willing to take less for the lighter task of restoring lost property than for his usual more arduous occupation; cf. p. 398. n. 2. ');">²⁵</span> 'IF A <i>BETH DIN</i> IS PRESENT, HE MAY STIPULATE IN THEIR PRESENCE. Issur and R. Safra entered into a business partnership. Then R. Safra went and divided it [the stock] without Issur's knowledge in the presence of two people. When he came before Rabbah son of R. Huna,<span class="x" onmousemove="('comment',' For confirmation of his division, which was in order to dissolve their partnership. ');">²⁶</span> he said to him, 'Go and produce the three people in whose presence you made the division; or else