Bava Batra 156

מלתא אחריתי קאמר

speaks of a different case.<span class="x" onmousemove="('comment',' While the dispute between the first Tanna and Nahum the Mede may still relate to the case when the ass does not wear its equipment and both of them may be in agreement in the case when the ass does wear it, R. Judah may yet differ from them and hold that the equipment. even if worn by the ass, is sometimes not included in the sale. ');">¹</span> Rabina said to R. Ashi: Come and hear! [We learnt:] He who sold a waggon has not sold the mules.<span class="x" onmousemove="('comment',' V. Mishnah, supra 77b. ');">²</span> And R. Tahlifa the Palestinian recited in the presence of R. Abbahu: He who sold the waggon has sold the mules; and [the master] said unto him: Surely we have learned that he has not sold! And he replied. Shall I cancel it? And [the master] said to him: No; your teaching may be interpreted [as dealing with the case] where [the mules] were harnessed to it. From this it must be inferred that the Mishnah [speaks of the case] where [the mules] are not harnessed [to the waggon]; and since the first part<span class="x" onmousemove="('comment',' V. Mishnah, supra 77b. ');">²</span>

א"ל רבינא לרב אשי ת"ש מכר את הקרון לא מכר את הפרדות ותני רב תחליפא בר מערבא קמיה דרבי אבהו מכר את הקרון מכר את הפרדות וא"ל והא אנן לא מכר תנן ואמר ליה איסמייה ואמר ליה לא תתרגם מתניתך באדוקים בו

[is concerned with the case] when they are absent from it,<span class="x" onmousemove="('comment',' I.e., the mules are not attached to the waggon. ');">³</span> the latter part<span class="x" onmousemove="('comment',' The Mishnah, supra 78a, dealing with the case of an ass and its equipment. ');">⁴</span> also [must be dealing with the case] when they<span class="x" onmousemove="('comment',' The saddle and packsaddle. ');">⁵</span>

מכלל דמתני' בשאין אדוקים בו ומדרישא בשאין עודן עליו סיפא נמי בשאין עודן עליו

are absent from it!<span class="x" onmousemove="('comment',' The ass; which solves the query of the students. ');">⁶</span> — On the contrary, consider the [very] first part [which reads]: But he does not sell the crew nor the Enteke;<span class="x" onmousemove="('comment',' The Mishnah, supra 731. ');">⁷</span> and it has been stated: What is the meaning of Enteke? R. Papa said: The merchandise which it contains.<span class="x" onmousemove="('comment',' Supra 77b. ');">⁸</span>

אדרבה אימא רישא אבל לא מכר לא את העבדים ולא את האנתיקי ואמרינן מאי אנתיקי אמר רב פפא עיסקא דבגוה ומדרישא בעודן עליו סיפא נמי בעודן עליו אלא תנא מילי מילי קתני

Now, since the first part [deals with the case] when it [the merchandise] is in it [the ship], the latter part<span class="x" onmousemove="('comment',' The Mishnah, supra 78a. ');">⁹</span> also [must deal with a similar case, which is] when it [the equipment] is upon it [the ass]!<span class="x" onmousemove="('comment',' But this assumption is in direct contradiction to the previous assumption; which is impossible! ');">¹⁰</span> But [the only way out of the difficulty is to conclude that] the Tanna dealt with different cases in the different parts of the Mishnah.<span class="x" onmousemove="('comment',' [H], 'words, words'. ');">¹¹</span>

[סימן זגם נסן] אמר אביי ר"א ורשב"ג ור' מאיר ורבי נתן וסומכוס ונחום המדי כולהו סבירא להו כי מזבין איניש מידי איהו וכל תשמישתיה מזבין

(Mnemonic <i>ZeGeM NeSeN</i>.)<span class="x" onmousemove="('comment',' This mnemonic is an aid to the memorization of the names of the Rabbis mentioned in the following passage: Z =Eliezer, G = b. Gamaliel, M =Meir, N=Nathan, S =Symmachus, N = Nahum. ');">¹²</span> Abaye said: R. Eliezer and R. Simeon b. Gamaliel and R. Meir and R. Nathan and Symmachus and Nahum the Mede are all of the opinion that when a man sells an object he sells it and all its accessories. [As to] R. Eliezer, we learnt: R. Eliezer says: He who sells the building of an olive-press has also sold the beam. [As to] R. Simeon b. Gamaliel, we learnt:<span class="x" onmousemove="('comment',' Supra 67b. ');">¹³</span> R. Simeon b. Gamaliel says: He who sells a town has also sold the Santer.<span class="x" onmousemove="('comment',' Supra p. 270. ');">¹⁴</span>

ר"א דתנן ר"א אומר המוכר את בית הבד מכר את הקורה רשב"ג דתנן רשב"ג אומר המוכר את העיר מכר את הסנטר ר' מאיר דתניא ר' מאיר אומר מכר את הכרם מכר תשמישי הכרם רבי נתן וסומכוס ביצית ודוגית נחום המדי הא דאמרן:

[As to] R. Meir, it has been taught: R. Meir says: He who sells a vineyard has sold the vineyard tools. [As to] R. Nathan and Symmachus, [the case of] the small boat and the fishing boat.<span class="x" onmousemove="('comment',' Supra 73a. ');">¹⁵</span> Nahum the Mede, in the case just mentioned.<span class="x" onmousemove="('comment',' In the Mishnah, supra 78a. ');">¹⁶</span> R. JUDAH SAYS: SOMETIMES IT IS SOLD, etc. What is the difference between THIS ASS OF YOURS and IS THE ASS YOURS? — Raba said: [When the buyer used the expression,] THIS ASS OF YOURS, he was aware that the ass was his,<span class="x" onmousemove="('comment',' The seller's. ');">¹⁷</span>

רבי יהודה אומר פעמים מכורין וכו': מאי שנא חמורך זו ומאי שנא חמורך הוא

and the reason, therefore, why he said unto him, 'THIS',<span class="x" onmousemove="('comment',' Heb. [H], implies the ass as it stands, viz., with all its equipment. ');">¹⁸</span> [must have been] on account of its equipment. [But when he asked], 'IS THE ASS YOURS?' [he did so] because he was not aware that the ass was his, and this was [the implication of] his inquiry: 'is the ass yours? Sell it to me.'<span class="x" onmousemove="('comment',' Here, no emphasis was laid on 'this ass' (cf. previous note). The equipment therefore is excluded from the sale. ');">¹⁹</span> <b><i>MISHNAH</i></b>. HE WHO SOLD AN ASS HAS [ALSO] SOLD<span class="x" onmousemove="('comment',' Throughout this Mishnah 'also sold' means, 'sold implicitly at the same time'. ');">²⁰</span>

אמר רבא חמורך זו ידע דחמרא דידיה הוא והאי דקא א"ל זו משום כליו קא"ל חמורך הוא דלא ידע דחמרא דידיה הוא והכי קא"ל חמורך הוא שתמכרנה לי:

[ITS] FOAL. HE WHO SOLD A COW HAS NOT SOLD ITS CALF [ALSO]. HE WHO SOLD A DUNGHILL HAS [ALSO] SOLD THE MANURE IN IT. HE WHO SOLD A CISTERN HAS [ALSO] SOLD ITS WATER. HE WHO SOLD A BEE-HIVE HAS [ALSO] SOLD THE BEES. HE WHO SOLD A DOVE-COTE HAS [ALSO] SOLD THE DOVES. <b><i>GEMARA</i></b>. Of what case [does the first part of the Mishnah speak]? If [it is] that the [seller] said unto him, '[I sell you] it and its young', then even [in the case of the] cow and its young the same [law should apply].<span class="x" onmousemove="('comment',' I.e., that the calf should he sold implicitly together with the cow. ');">²¹</span> If, [however], he did not specify, 'it and its young', [then] even [in the case of the] ass also [the foal should] not [be included in the sale]? — R. Papa answered: [The Mishnah speaks of a case] where [the seller] said unto him, 'I sell you a milch-ass or a milch-cow'. [Consequently in the case of the] cow, it may properly be assumed [that the seller<span class="x" onmousemove="('comment',' Who mentioned 'milch'. ');">²²</span>

<big><strong>מתני׳</strong></big> המוכר את החמור מכר את הסיח מכר את הפרה לא מכר את בנה מכר אשפה מכר זבלה מכר בור מכר מימיה מכר כוורת מכר דבורים מכר שובך מכר יונים:

thought the buyer] would require the cow for the sake of its milk, but [in the case of an] ass, what could he have meant [by mentioning 'milch']?<span class="x" onmousemove="('comment',' Surely an ass is not required for milk. ');">²³</span> It must [therefore] be concluded that he [meant] to say, '[I sell you] it [the cow] and its calf'. Why is [the foal] called Sayyah?<span class="x" onmousemove="('comment',' [H] is the term used in the Mishnah for 'foal'. ');">²⁴</span> Because it follows gentle talk.<span class="x" onmousemove="('comment',' From the root [H] = [H], talk; i.e., the gentle (lit.. the beautiful), the persuasive words of its driver. An older ass must be driven by force. ');">²⁵</span>

<big><strong>גמ׳</strong></big> היכי דמי אי דאמר ליה היא ובנה אפילו פרה ובנה נמי אי דלא א"ל היא ובנה אפילו חמור נמי לא

R. Samuel b. Nahman said in the name of R. Johanan:<span class="x" onmousemove="('comment',' [Some texts read, R. Samuel b. Nahmani in the name of R. Jonathan.] ');">²⁶</span> What is the meaning of the verse: <i>Wherefore</i> hamoshelim [<i>they that speak in parables</i>] <i>say</i>, etc.?<span class="x" onmousemove="('comment',' Num. XXI, 27. ');">²⁷</span> — <i>Hamoshelim</i>,<span class="x" onmousemove="('comment',' The Heb. root [H] means 'to speak in parables' and also 'to rule', 'to master'. ');">²⁸</span>

אמר רב פפא דאמר ליה חמור מניקה ופרה מניקה אני מוכר לך בשלמא פרה איכא למימר לחלבה בעי לה אלא חמור מאי קא"ל שמע מינה היא ובנה קאמר ליה ואמאי קרי ליה סיח שמהלך אחר סיחה נאה

[means] those who rule their evil inclinations. <i>Come Heshbon</i>,<span class="x" onmousemove="('comment',' Ibid. [H] is rendered reckoning' from [H]. ');">²⁹</span> [means,] come, let us consider the account of the world; the loss incurred by the fulfilment of a precept against the reward secured by its observance, and the gain gotten by a transgression against the loss it involves.<span class="x" onmousemove="('comment',' Cf. Aboth, II, 2. ');">³⁰</span> <i>Thou shalt be built and thou shalt be established</i><span class="x" onmousemove="('comment',' Ibid. [H] may be taken as second person singular masc. (as interpreted here) as well as third pers. sing. fem. (as E.V.). ');">³¹</span>

א"ר שמואל בר נחמן א"ר יוחנן מאי דכתיב (במדבר כא, כז) על כן יאמרו המושלים וגו'

— if thou dost so, thou shalt be built in this world and thou shalt be established in the world to come. <i>'Ayyar Sihon</i>:<span class="x" onmousemove="('comment',' Ibid. [H] punctuated as in M.T. gives the meaning 'city of Sihon'. But it may also be punctuated [H] in accordance with the interpretation here given. [H] 'young ass'; [H] of the same root as [H] 'talk'. ');">³²</span> if a man makes himself like a young ass that follows the gentle talk [of sin]; what comes next?<span class="x" onmousemove="('comment',' Lit., 'what is written after it'. ');">³³</span> <i>For a fire goes out Meheshbon</i><span class="x" onmousemove="('comment',' Ibid. v. 28. Heb. [H] may mean 'from the city of Heshbon' (as E.V.). and may also be taken as coming from the root [H], 'to reckon', 'to consider', V. p. 317, n. 9. ');">³⁴</span>

המושלים אלו המושלים ביצרם בואו חשבון בואו ונחשב חשבונו של עולם הפסד מצוה כנגד שכרה ושכר עבירה כנגד הפסדה

etc.: A fire will go out from those who calculate [the account of the world]<span class="x" onmousemove="('comment',' Viz., The righteous, v. supra. ');">³⁵</span> and consume those who do not calculate.<span class="x" onmousemove="('comment',' The wicked. ');">³⁶</span> <i>And a flame from the city of Sihon:</i><span class="x" onmousemove="('comment',' Ibid. ');">³⁷</span>

תבנה ותכונן אם אתה עושה כן תבנה בעולם הזה ותכונן לעולם הבא עיר סיחון אם משים אדם עצמו כעיר זה שמהלך אחר סיחה נאה מה כתיב אחריו כי אש יצאה מחשבון וגו' תצא אש ממחשבין ותאכל את שאינן מחשבין

From the city of the righteous who are called trees.<span class="x" onmousemove="('comment',' [H] is taken to mean trees, [H] The righteous are compared to trees. Cf. Ps. XCII, 13; Zech. I, 8, 10, 11. and Sanh. 93a. ');">³⁸</span> <i>It has devoured 'Ar Mo'ab</i>:<span class="x" onmousemove="('comment',' Ibid. ');">³⁹</span> This refers to one who follows his evil inclination like a young ass<span class="x" onmousemove="('comment',' [H] taken to have the same meaning as [H] 'young ass', 'foal'. ');">⁴⁰</span>

ולהבה מקרית סיחון מקרית צדיקים שנקראו שיחין אכלה ער מואב זה המהלך אחר יצרו כעיר זה שמהלך אחר סיחה נאה בעלי במות ארנון אלו גסי הרוח דאמר מר כל אדם שיש בו גסות הרוח נופל בגיהנם

that follows gentle talk.<span class="x" onmousemove="('comment',' Allows himself to be enticed by the attractions of sin. ');">⁴¹</span> <i>The high places of Arnon</i>,<span class="x" onmousemove="('comment',' Ibid. Heb., [H] is rendered men of haughtiness. ');">⁴²</span> refers to the arrogant; for it has been said: Whosoever is arrogant falls into Gehenna.<span class="x" onmousemove="('comment',' Supra 10b. A.Z. 18b. ');">⁴³</span>

ונירם אמר רשע אין רם אבד חשבון אבד חשבונו של עולם עד דיבון אמר הקב"ה המתן עד שיבא דין ונשים

<i>Wanniram</i><span class="x" onmousemove="('comment',' Ibid. v. 30. [H] E.V. 'we shot at them'. Here taken as an abbreviation of [H] 'no High One'. ');">⁴⁴</span> — the wicked says: There is no High One;<span class="x" onmousemove="('comment',' Ibid. ');">⁴⁵</span> <i>Heshbon is perished</i><span class="x" onmousemove="('comment',' Ibid. ');">⁴⁵</span> — the account of the world is perished.<span class="x" onmousemove="('comment',' There will be no day of judgment. ');">⁴⁶</span> <i>Unto Dibon</i> — the Holy One, blessed be He, said: 'Wait until judgment cometh';<span class="x" onmousemove="('comment',' Heb. [H] (E.V. Dibon) is taken as an abbreviation of [H]. ');">⁴⁷</span> and we have laid waste