Bava Batra 145

ולימא מחלוקת רבי שמעון ורבנן הא קמ"ל דרבי מנחם בר' יוסי כר' שמעון סבירא ליה:

Why does he not say: Between R. Simeon<span class="x" onmousemove="('comment',' Who also, according to the final conclusion arrived at, holds that they are not sanctified. ');">¹</span> and the Rabbis? — He intimates in this way that R. Menahem b. Jose was of the same opinion as R. Simeon.<span class="x" onmousemove="('comment',' Resh Lakish had this on tradition from his teacher. ');">²</span> <b><i>MISHNAH</i></b>. HE WHO SELLS A SHIP SELLS [IMPLICITLY] ITS MAST, SAIL, ANCHOR AND ALL THE IMPLEMENTS NEEDED FOR DIRECTING IT, BUT HE DOES NOT SELL THE CREW,<span class="x" onmousemove="('comment',' Lit., 'the slaves'. ');">³</span>

<br><br><big><strong>הדרן עלך המוכר את הבית: </strong></big><br><br>

NOR THE PACKING-BAGS,<span class="x" onmousemove="('comment',' [H] Cf. [G]. ');">⁴</span> NOR THE STORES. IF, HOWEVER, HE SAID TO HIM:<span class="x" onmousemove="('comment',' To the buyer. ');">⁵</span> 'IT<span class="x" onmousemove="('comment',' The ship. ');">⁶</span>

מתני׳ <big><strong>המוכר</strong></big> את הספינה מכר את התורן ואת הנס ואת העוגין ואת כל המנהיגין אותה אבל לא מכר לא את העבדים ולא את המרצופין ולא את האנתיקי ובזמן שאמר לו היא וכל מה שבתוכה הרי כולן מכורין:

AND ALL THAT IT CONTAINS', THEN ALL THESE ARE INCLUDED IN THE SALE. <b><i>GEMARA</i></b>. TOREN<span class="x" onmousemove="('comment',' The Gemara now proceeds to explain [H] and [H] the Hebrew terms used in the Mishnah. ');">⁷</span> is the mast; for so it is written: They have taken cedars<span class="x" onmousemove="('comment',' Lit., 'cedar'. ');">⁸</span>

<big><strong>גמ׳</strong></big> תורן איסקריא וכן הוא אומר (יחזקאל כז, ה) ארז מלבנון לקחו לעשות תורן עליך: נס אדרא וכן הוא אומר (יחזקאל כז, ז) שש ברקמה ממצרים היה מפרשך להיות לך לנס: עוגין תני רבי חייא אלו עוגינין שלה וכן הוא אומר (רות א, יג) הלהן תשברנה עד אשר יגדלו הלהן תעגנה לבלתי היות לאיש:

from Lebanon to make masts<span class="x" onmousemove="('comment',' [H] 'mast'. The proof that toren means mast lies in the fact that masts are made from cedars or trees of similar height. ');">⁹</span> for thee.<span class="x" onmousemove="('comment',' Ezek. XXVII, 5. ');">¹⁰</span> NES<span class="x" onmousemove="('comment',' The Gemara now proceeds to explain [H] and [H] the Hebrew terms used in the Mishnah. ');">⁷</span>

מנהיגין א"ר אבא אלו המשוטין שלה וכן הוא אומר (יחזקאל כז, ו) אלונים מבשן עשו משוטיך ואבע"א מהכא (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט

is the sail; for so it is written: Of fine linen with richly woven work from Egypt was thy sail, that it might be to thee for an ensign.<span class="x" onmousemove="('comment',' Ibid. v. 7. Ensign. Heb. [H] The Gemara regards [H] Ezek. as parallel to [H] hence sail. ');">¹¹</span> [As to] OGEN,<span class="x" onmousemove="('comment',' The Gemara now proceeds to explain [H] and [H] the Hebrew terms used in the Mishnah. ');">⁷</span> R. Hiyya taught: These are its anchors; for so it is written: Would ye tarry for them till they were grown? Would ye shut yourselves off<span class="x" onmousemove="('comment',' [H] from [H] same root as that of [H] meaning in Niph. to be shut up, to be held fast. The anchor holds the ship fast in the water. ');">¹²</span>

תנו רבנן המוכר את הספינה מכר את האיסכלה ואת בור המים שבתוכה רבי נתן אומר המוכר את הספינה מכר את הביצית סומכוס אומר המוכר את הספינה מכר את הדוגית

for them and have no husbands?<span class="x" onmousemove="('comment',' Ruth I, 13. ');">¹³</span> AND ALL THE IMPLEMENTS NEEDED FOR DIRECTING IT — R. Abba said: This refers to the oars;<span class="x" onmousemove="('comment',' I.e., the oars are implicitly sold together with the ship. ');">¹⁴</span> for so it is written: Of the oaks of Bashan have they made thine oars.<span class="x" onmousemove="('comment',' Ezek. XXVII, 6. The Scriptural text is describing a ship and gives details of its equipment. Since oars are included in the description they must be regarded as part of the ship's equipment and are, therefore, implicitly sold together with the ship. ');">¹⁵</span>

אמר רבא ביצית היינו דוגית רבי נתן בבלאה הוה קארי לה בוצית כדאמרי אינשי בוציאתא דמיאשן סומכוס דבר ארץ ישראל קארי לה דוגית כדכתיב (עמוס ד, ב) ואחריתכן בסירות דוגה:

And if you desire, you may infer it<span class="x" onmousemove="('comment',' To the buyer. ');">⁵</span> from the following text: And all that handle the oar shall come down from their ships.<span class="x" onmousemove="('comment',' Ezek. XXVII, 29. This verse shows the close connection between the oars and the ship. Cf. previous note. ');">¹⁶</span> Our Rabbis taught: He who sells a ship sells [implicitly] its wooden implements<span class="x" onmousemove="('comment',' Viz., its oars, poles, ladders, etc. Heb. Iskela, [H] ([G]); Rashb. ladders (scalae). ');">¹⁷</span>

אמר רבה אשתעו לי נחותי ימא האי גלא דמטבע לספינה מיתחזי כי צוציתא דנורא חיוורתא ברישא ומחינן ליה באלוותא דחקיק עליה אהיה אשר אהיה יה ה' צבאות אמן אמן סלה ונייח

and its [sweet water] tank. R. Nathan says: He who sells a ship sells implicitly its buzith.<span class="x" onmousemove="('comment',' Heb. Buzith, [H] from [H] egg shaped, oval (or [H] marsh), which is attached to the bigger ship, [and into which passengers disembark on nearing the (marshy) shallows (v. Obermeyer. op. cit. pag. 201)]. ');">¹⁸</span> Symmachus says: He who sells a ship sells [implicitly] its dugith.<span class="x" onmousemove="('comment',' Heb. Dugith, [H] (from [H] to fish), which forms part of the equipment of the bigger ship. ');">¹⁹</span> Raba said: Buzith and dugith are the same: R. Nathan, the Babylonian, called it Buzith, as they say [in Babylon]' the Buziatha<span class="x" onmousemove="('comment',' Pl. of Buzith ');">²⁰</span>

אמר רבה אשתעו לי נחותי ימא בין גלא לגלא תלת מאה פרסי ורומא דגלא תלת מאה פרסי זימנא חדא הוה אזלינן באורחא ודלינן גלא עד דחזינן בי מרבעתיה דכוכבא זוטא והויא לי כמבזר ארבעין גריוי בזרא דחרדלא ואי דלינן טפי הוה מקלינן מהבליה

of Maisan';<span class="x" onmousemove="('comment',' [ Maisan (Mesene) the marshland S.E, of Babylonia intersected with shallow streams (v. Obermeyer. ibid.)]. ');">²¹</span> while Symmachus. who was a Palestinian, called it Dugith, for so it is written: And your residue [shall be taken away] in fishing boats.<span class="x" onmousemove="('comment',' Amos IV, 2. Fishing boats, [H] 'small boats like pots' (Rashb.). ');">²²</span> Rabbah said: Seafarers told me:<span class="x" onmousemove="('comment',' The following apparent hyperboles are probably allegories on the political and social conditions of the time. ');">²³</span>

ורמי לה גלא קלא לחברתה חבירתי שבקת מידי בעלמא דלא שטפתיה דניתי אנא ונאבדיה א"ל פוק חזי גבורתא דמריך מלא חוטא חלא ולא עברי שנאמר (ירמיהו ה, כב) האותי לא תיראו נאם ה' אם מפני לא תחילו אשר שמתי חול גבול לים חוק עולם ולא יעברנהו

The wave that sinks a ship appears with a white fringe of fire at its crest, and when stricken with clubs on which is engraven. 'I am that I am,<span class="x" onmousemove="('comment',' Cf. Ex. III, 14. ');">²⁴</span> Yah, the Lord of Hosts, Amen, Amen, Selah', it subsides, Rabbah said: Seafarers told me: There is a distance of three hundred parasangs<span class="x" onmousemove="('comment',' V. Glos. ');">²⁵</span>

אמר רבה לדידי חזי לי הורמין בר לילית כי קא רהיט אקופיא דשורא דמחוזא ורהיט פרשא כי רכיב חיותא מתתאיה ולא יכיל ליה זמנא חדא הוה מסרגאן ליה תרתי כודנייתי וקיימן

between one wave and the other, and the height of the wave is [also] three hundred parasangs. 'Once,' [they related], 'we were on a voyage, and the wave lifted us up so high that we saw the resting place of the smallest star, and there was a flash as if one shot forty arrows of iron;<span class="x" onmousemove="('comment',' Cf. Kohut, Aruch. s. v. [H]. Current editions read, 'And it was like one scattering forty measures of mustard seeds', or 'and it was of the size of a field needed for forty measures etc. ');">²⁶</span> and if it had lifted us up still higher. We would have been burned by its heat. And one wave called to the other: "My friend, have you left anything in the world that you did not wash away? I will go and destroy it." The other replied: "Go and see the power of the master [by whose command] I must not pass the sand'[of the shore even as much as] the breadth of a thread"; as it is written: <i>Fear ye not me? saith the Lord; will ye not tremble at my presence? who have placed the sand for the bound of the sea, an everlasting ordinance, which it cannot pass</i>.<span class="x" onmousemove="('comment',' Jer. V, 22. ');">²⁷</span> Rabbah<span class="x" onmousemove="('comment',' Munich MS. and others read, Rabbah b. Bar Hana. ');">²⁸</span> said: I saw how <i>Hormin</i><span class="x" onmousemove="('comment',' Hamburg MS. and others read Hormiz (Ormuzd). Hormin is the name of a demon. Ormuzd, according to Zend Avesta, is the impersonation of the light or the good principle in nature. From the present context it appears that an evil demon is meant. ');">²⁹</span> the son of <i>Lilith</i><span class="x" onmousemove="('comment',' Lilith, a female night demon. ');">³⁰</span> was running on the parapet<span class="x" onmousemove="('comment',' [H] Rashb. reads [H], 'on the pinnacles'. ');">³¹</span> of the wall of Mahuza, and a rider, galloping below on horseback<span class="x" onmousemove="('comment',' Lit., horse, [H] Current editions read [H] animal. ');">³²</span> could not overtake him. Once they saddled for him two mules which stood