Bava Metzia 65

(שמות כג, ה) רובץ ולא רבצן רובץ ולא עומד תחת משאו ולא מפורק תחת משאו משאוי שיכול לעמוד בו ואי אמרת צער בעלי חיים דאורייתא מה לי רובץ ומה לי רבצן ומה לי עומד

[<i>If thou seest the ass of him that hateth thee lying under its burden</i> etc.:] <i>'lying'</i> [just now], but not an animal that habitually lies down [under his burden]; 'lying,' but not standing;<span class="x" onmousemove="('comment',' I.e., one is obliged to help to unload an animal that has fallen under its load, but not one that still stands under it. ');">¹</span>

הא מני ר' יוסי הגלילי היא דאמר צער בעלי חיים דרבנן

<i>'under its burden'</i>, but not if it is unloaded;<span class="x" onmousemove="('comment',' One is not obliged to help in loading it up again. The Gemara objects further in that this is explicitly ordered in Deut. XXII, 4. ');">²</span>

ה"נ מסתברא דקתני תחת משאו משאוי שיכול לעמוד בו מאן שמעת ליה דאית ליה האי סברא רבי יוסי הגלילי ש"מ

<i>'under its burden'</i> — a burden under which it can stand. Now, if you say that [relieving the suffering of an animal] is Biblically [enjoined], what does it matter whether it was lying [this once only], habitually lay down, or was standing? — The authority of this is R. Jose the Galilean, who maintained that [relieving] the suffering of an animal is [enjoined merely] by Rabbinical law. Reason supports this too. For it is taught: 'under its burden' — a burden under which it can stand. Now, whom do you know to hold this view? R. Jose the Galilean:<span class="x" onmousemove="('comment',' In the Mishnah supra 32a. ');">³</span>

ומי מצית מוקמת לה כרבי יוסי הגלילי והא קתני סיפא תחת משאו ולא מפורק מאי לא מפורק אילימא לא מפורק כלל הא כתיב (דברים כב, ד) הקם תקים עמו אלא פשיטא לא מפורק בחנם אלא בשכר מאן שמעת ליה דאית ליה האי סברא רבנן לעולם ר' יוסי הגלילי היא ובטעינה סבר לה כרבנן

this proves it. But can you assign it to R. Jose the Galilean? Does not the second clause teach: <i>'under its burden'</i> but not if it is unloaded. What is meant by 'not if it is unloaded?' Shall we say, if it is unloaded, there is no obligation at all?<span class="x" onmousemove="('comment',' Lit., 'it is not unloaded at all'. ');">⁴</span>

ת"ר (שמות כג, ה) כי תראה יכול אפי' מרחוק ת"ל כי תפגע אי כי תפגע יכול פגיעה ממש ת"ל כי תראה ואיזו היא ראייה שיש בה פגיעה שיערו חכמים אחד משבע ומחצה במיל וזה הוא ריס

But it is written, Thou shalt surely help to lift them up again!<span class="x" onmousemove="('comment',' Deut. XXII. 4: this is interpreted as referring to reloading. ');">⁵</span>

תנא ומדדה עמו עד פרסה אמר רבה בר בר חנה ונוטל שכר:

Hence it is obvious [that it means]. If unloaded, there is no obligation [to help to load it] without payment, but for remuneration. Now, whom do you know to hold this view? The Rabbis!<span class="x" onmousemove="('comment',' Mishnah supra 32a. as interpreted in the Gemara. ');">⁶</span>

<big><strong>מתני׳</strong></big> אבדתו ואבדת אביו אבדתו קודמת אבדתו ואבדת רבו שלו קודם

— In truth, it is R. Jose the Galilean, yet in the matter of loading he agrees with the Rabbis.<span class="x" onmousemove="('comment',' That it must be remunerated. ');">⁷</span>

אבדת אביו ואבדת רבו של רבו קודמת שאביו הביאו לעולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא ואם אביו חכם של אביו קודמת

Our Rabbis taught: If thou see [the ass of him etc.]:<span class="x" onmousemove="('comment',' Ex. XXIII, 5. ');">⁸</span>

היה אביו ורבו נושאין משאוי מניח את של רבו ואחר כך מניח את של אביו היה אביו ורבו בבית השבי פודה את רבו ואחר כך פודה את אביו ואם אביו חכם פודה את אביו ואח"כ פודה את רבו:

I might think; even in the distance;<span class="x" onmousemove="('comment',' And one is bound to go there to help. ');">⁹</span>

<big><strong>גמ׳</strong></big> מנא הני מילי אמר רב יהודה אמר רב אמר קרא (דברים טו, ד) אפס כי לא יהיה בך אביון שלך קודם לשל כל אדם

therefore it is taught. If thou meet [thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again].<span class="x" onmousemove="('comment',' Ibid. 4. ');">¹⁰</span>

ואמר רב יהודה אמר רב כל המקיים בעצמו כך סוף בא לידי כך:

If, 'when thou meet', I might think that meet is literally meant; therefore it is written. 'If thou seest', Now, what 'seeing' is the equivalent of 'meeting?' The Sages estimated this as two fifteenths<span class="x" onmousemove="('comment',' Lit., 'one in seven and a half.' ');">¹¹</span>

היה אביו ורבו נושאין משאוי וכו': תנו רבנן רבו שאמרו רבו שלמדו חכמה ולא רבו שלמדו מקרא ומשנה דברי ר"מ רבי יהודה אומר כל שרוב חכמתו הימנו רבי יוסי אומר אפילו לא האיר עיניו אלא במשנה אחת זה הוא רבו

of a <i>mil</i>,<span class="x" onmousemove="('comment',' A mil = 1000 cubits. ');">¹²</span>

אמר רבא כגון רב סחורה דאסברן זוהמא ליסטרון שמואל קרע מאניה עליה ההוא מרבנן דאסבריה אחד יורד לאמת השחי ואחד פותח כיון

which is a <i>ris</i>.<span class="x" onmousemove="('comment',' A Persian measure. ');">¹³</span>

אמר עולא תלמידי חכמים שבבבל עומדין זה מפני זה וקורעין זה על זה ולענין אבדה במקום אביו אינן חוזרין אלא לרבו מובהק

A Tanna taught: And he must accompany it as far as a parsang.<span class="x" onmousemove="('comment',' The passer-by, having helped to raise up the animal and replace its burden, must accompany it for a parasang, in case it falls again. ');">¹⁴</span>

קבעי מיניה רב חסדא מרב הונא תלמיד וצריך לו רבו מאי אמר ליה חסדא חסדא לא צריכנא לך את צריכת לי עד ארבעין שנין איקפדי אהדדי ולא עיילי לגבי הדדי יתיב רב חסדא ארבעין תעניתא משום דחלש דעתיה דרב הונא יתיב רב הונא ארבעין תעניתא משום דחשדיה לרב חסדא

Rabbah b. Bar Hana observed: Yet he receives payment [for this].

איתמר רב יצחק בר יוסף אמר ר' יוחנן הלכה כרבי יהודה רב אחא בר רב הונא אמר רב ששת הלכה כרבי יוסי

<b><i>MISHNAH</i></b>. IF [A MAN'S] OWN LOST ARTICLE AND HIS FATHER'S LOST ARTICLE [NEED ATTENTION], HIS OWN TAKES PRECEDENCE. HIS OWN AND HIS TEACHER'S — HIS OWN TAKES PRECEDENCE; HIS FATHER' S AND HIS TEACHER'S — HIS TEACHER'S TAKES PRECEDENCE, BECAUSE HIS FATHER BROUGHT HIM INTO THIS WORLD, WHEREAS HIS TEACHER. 'WHO INSTRUCTED HIM IN WISDOM, BRINGS HIM TO THE FUTURE WORLD. BUT IF HIS FATHER IS A SAGE,<span class="x" onmousemove="('comment',' [MS.M. adds: 'equal (in wisdom) to his teacher.'] ');">¹⁵</span>

ומי אמר רבי יוחנן הכי והאמר רבי יוחנן הלכה כסתם משנה ותנן רבו שלמדו חכמה מאי חכמה רוב חכמתו

HIS FATHER'S TAKES PRECEDENCE. IF HIS FATHER AND HIS TEACHER WERE [EACH] CARRYING A BURDEN, HE MUST [FIRST] ASSIST HIS TEACHER TO LAY IT DOWN,<span class="x" onmousemove="('comment',' Lit., 'put down his teacher's.' ');">¹⁶</span>

ת"ר העוסקין במקרא מדה ואינה מדה במשנה מדה ונוטלין עליה שכר גמרא אין לך מדה גדולה מזו ולעולם הוי רץ למשנה יותר מן גמרא

AND THEN ASSIST HIS FATHER. IF HIS FATHER AND HIS TEACHER ARE IN CAPTIVITY, HE MUST [FIRST] REDEEM HIS TEACHER AND THEN HIS FATHER. BUT IF HIS FATHER IS A SAGE, HE MUST [FIRST] REDEEM HIS FATHER AND THEN HIS TEACHER.

הא גופא קשיא אמרת בגמרא אין לך מדה גדולה מזו והדר אמרת ולעולם הוי רץ למשנה יותר מן הגמרא אמר רבי יוחנן

<b><i>GEMARA</i></b>. Whence do we know this? — Rab Judah said in Rab's name: Scripture saith, Save that there shall be no poor among you<span class="x" onmousemove="('comment',' Deut. XV. 4. ');">¹⁷</span> yours takes precedence over all others.<span class="x" onmousemove="('comment',' V. p. 187. n. 1. ');">¹⁸</span> But Rab Judah also said in Rab's name: He who [strictly] observes this, will eventually be brought to it.<span class="x" onmousemove="('comment',' He who always takes the greatest care to safeguard his own first, so as not to become impoverished, will eventually be brought to poverty. ');">¹⁹</span> IF HIS FATHER AND HIS TEACHER WERE [EACH] CARRYING A BURDEN etc. Our Rabbis taught: The teacher referred to is he who instructed him in wisdom, not he who taught him Bible and Mishnah:<span class="x" onmousemove="('comment',' 'Wisdom' means the intelligent understanding of the Mishnah, the grounds of its statements, which are frequently made without giving the reasons, and ability to reconcile opposing Mishnahs (Rashi). ');">²⁰</span> this is R. Meir's view. R. Judah said: He from whom one has derived the greater part of his knowledge.<span class="x" onmousemove="('comment',' Whether Bible, Mishnah or Gemara. ');">²¹</span> R. Jose said: Even if he enlightened his eyes in a single Mishnah only, he is his teacher. Said Raba: E.g., R. Sehora, who told me the meaning of zohama listron.<span class="x" onmousemove="('comment',' [G]. This is a utensil mentioned in Kel. XIII. 2, in reference to laws of ritual defilement, a soup-ladle with a spoon for removing the scum of soup on one side and a fork on the other. ');">²²</span> Samuel rent his garment for one of the Rabbis who taught him the meaning of 'One was thrust into the duct as far as the arm pit.<span class="x" onmousemove="('comment',' Jast.: 'the duct of the arm-pit.' a sewer in the Temple, so called from its shape. ');">²³</span> and another [key] opened [the door] directly.'<span class="x" onmousemove="('comment',' This is a Mishnah in Tam. 30b, treating of the clearing away of the ashes from the altar. ');">²⁴</span> 'Ulla said: The scholars in Babylon arise before and rend their garment for each other [in mourning]; but with respect to a [colleague's] lost article, when one has his father's [also to attend to,] he returns [a scholar's first] only in the case of his teacher put excellence.<span class="x" onmousemove="('comment',' Though they give each other the respect due to a teacher, e.g., rising and rending the garments, nevertheless, in a question of lost property, only he who has really taught them is regarded as such. ');">²⁵</span> R. Hisda asked R. Huna: 'What of a disciple whom his teacher needs?'<span class="x" onmousemove="('comment',' Because he has traditions from other scholars of which his teacher is ignorant. — R. Hisda was R. Huna's disciple, and the latter regarded the question as having a personal sting. ');">²⁶</span> 'Hisda, Hisda,' he exclaimed; 'I do not need you, but you need me.' Forty years<span class="x" onmousemove="('comment',' [R. Han. renders: You need me till the age of forty; cf. A.Z. 5a: 'A man cannot probe the mind of his master up to the age of forty.'] ');">²⁷</span> they bore resentment against and did not visit each other. R. Hisda kept forty fasts because R. Huna had felt himself humiliated, whilst R. Huna kept forty fasts for having [unjustly] suspected R. Hisda. It has been stated: R. Isaac b. Joseph said in R. Johanan's name: The <i>halachah</i> is as R. Judah. R. Aha son of R. Huna said in R. Shesheth's name: The <i>halachah</i> is as R. Jose.<span class="x" onmousemove="('comment',' V. Baraitha quoted above. ');">²⁸</span> Now, did R. Johanan really say this? But R. Johanan said, The <i>halachah</i> rests with an anonymous Mishnah, and we have learnt, HIS TEACHER, WHO INSTRUCTED HIM IN WISDOM!<span class="x" onmousemove="('comment',' This appears to agree with R. Meir, not R. Judah. ');">²⁹</span> — What is meant by WISDOM? The greater part of one's knowledge. Our Rabbis taught: They who occupy themselves with the Bible [alone] are but of indifferent merit;<span class="x" onmousemove="('comment',' Lit., 'it is meritorious and it is not meritorious.' ');">³⁰</span> with Mishnah, are indeed meritorious, and are rewarded for it; with Gemara<span class="x" onmousemove="('comment',' V. p. 60, n. 7. [Read with all MSS. and older prints: 'Talmud' (the discussions based on the older traditions of the Mishnah), the term 'Gemara', occurring throughout this passage in cur. edd., and denoting the complete mastery of a subject (Bacher, HUCA., 1904, 26-36), or, a summary embodying conclusions arrived at in schools (Kaplan, Redaction of the Talmud, p. 195 ff), having been substituted by the censor.] ');">³¹</span> — there can be nothing more meritorious; yet run always to the Mishnah more than to the Gemara. Now, this is self-contradictory. You say, 'with Gemara — there can be nothing more meritorious;' and then you say, 'Yet run always to the Mishnah more than to the Gemara!' — Said R. Johanan: