Bava Batra 335

כיון שהגיד שוב אינו חוזר ומגיד צורבא מרבנן לאו אורחיה למידק

'Once a statement has been made it cannot be withdrawn',<span class="x" onmousemove="('comment',' Lit., 'since he said, he cannot say again'. Ket. 18b, Sanh. 44b, Mak. 3a. ');">¹</span> it is not the nature of a scholar to take particular note [of a woman's face].<span class="x" onmousemove="('comment',' Hence R. Jeremiah's first statement may be assumed to have been made under a misapprehension, while his second statement, made after due consideration, is accepted. ');">²</span> A certain receipt<span class="x" onmousemove="('comment',' For a kethubah. ');">³</span>

ההוא תברא דהוה חתים עליה רב ירמיה בר אבא אמרה ליה לאו אנא הואי אמר לה איברא אנת הות אמר אביי אע"ג דצורבא מרבנן לאו אורחיה למידק כיון דדק דק

on which the signature of R. Jeremiah b. Abba appeared [was produced, but the woman] said to him, 'It was not I'.<span class="x" onmousemove="('comment',' But another woman whose name happened to be the same as hers. ');">⁴</span> 'I am sure',<span class="x" onmousemove="('comment',' Lit., 'indeed'. ');">⁵</span> he insisted,<span class="x" onmousemove="('comment',' Lit., 'said to her'. ');">⁶</span>

אמר אביי האי צורבא מרבנן דאזיל לקדושי איתתא נידבר עם הארץ בהדיה דלמא מחלפו לה מיניה:

'it was you'. Said Abaye: Although a scholar is not in the habit of taking note [of a woman's appearance], when [however] he does take notice he is relied upon.<span class="x" onmousemove="('comment',' Lit., 'he took note'. Hence R. Jeremiah's statement is to be accepted. ');">⁷</span> Abaye said: A scholar who desires<span class="x" onmousemove="('comment',' Lit., 'goes'. ');">⁸</span> to betroth a woman should take with him a layman<span class="x" onmousemove="('comment',' Heb. Am-ha-arez, v. Glos. ');">⁹</span>

והבעל נותן שכר וכו': מאי טעמא דאמר קרא (דברים כד, א) וכתב ונתן והאידנא דלא עבדינן הכי שדיוהו רבנן אאשה כי היכי דלא לשהייה:

[so that another woman] might [not] be substituted for her [who would be taken away] from him.<span class="x" onmousemove="('comment',' Since he does not observe and recognise women. ');">¹⁰</span> AND THE HUSBAND PAYS THE FEE etc. What is the reason? — Because Scripture says: And he shall write&nbsp;… and give.<span class="x" onmousemove="('comment',' Deut. XXIV, 3. ');">¹¹</span> And why is this not done<span class="x" onmousemove="('comment',' Lit., 'that we do not do so', that the husband is made to pay the fee ');">¹²</span>

כותבין שטר ללוה אף על פי שאין מלוה עמו וכו': פשיטא לא צריכא בעיסקא:

at the present time? — The Rabbis have imposed it<span class="x" onmousemove="('comment',' The payment of the fee. ');">¹³</span> upon the woman to order that he might not cause her [undue] delay.<span class="x" onmousemove="('comment',' By refusing, or delaying the payment of the scribe's fee, as the scribe would hardly part with the deed before his fee had been paid, the husband is able to postpone also the paying of the kethubah which does not become due until after the divorce had taken place. (Cf. R. Gersh., a.l.). Furthermore, the husband, in order to avoid payment, might desert her altogether and she would thus remain separated from him and prevented from ever marrying again. (Rashb.). ');">¹⁴</span> A BOND MAY BE WRITTEN FOR A BORROWER THOUGH THE LENDER IS NOT PRESENT etc. [Is not this] obvious?<span class="x" onmousemove="('comment',' That the borrower, in whose interest the loan is made, must pay the fee of the scribe. ');">¹⁵</span>

כותבין שטר למוכר אף על פי שאין לוקח וכו': פשיטא לא צריכא במוכר שדהו מפני רעתה:

— [This<span class="x" onmousemove="('comment',' That the borrower, in whose interest the loan is made, must pay the fee of the scribe. ');">¹⁵</span> would] not [have been] required [except] in [the case of a loan for] merchandise on shares.<span class="x" onmousemove="('comment',' [H] a loan for trading purposes the profits of which are shared by the borrower and lender, (v. supra 70b). Though the latter also benefits from the profits, the fee, as in the case of any ordinary loan, must be paid by the borrower. ');">¹⁶</span> A DEED [OF SALE] MAYBE WRITTEN FOR THE SELLER IN THE ABSENCE OF THE BUYER etc. [Is not this] obvious?<span class="x" onmousemove="('comment',' That the buyer is to pay the scribe's fee. ');">¹⁷</span>

אין כותבין שטרי אירוסין וכו': פשיטא לא צריכא דאפילו צורבא מרבנן דניחא ליה לחמוה לקרוביה:

— [This would] not [have been] required [except in the case] where one sells his field on account of its inferiority.<span class="x" onmousemove="('comment',' Though the seller may be more anxious to sell than the other to buy, the latter, as is the case with an ordinary buyer, must pay for the preparation of the deed. ');">¹⁸</span> DEEDS OF BETROTHAL AND MARRIAGE ARE NOT WRITTEN etc. [Is this not] obvious?<span class="x" onmousemove="('comment',' That the bridegroom is to pay the fee. ');">¹⁹</span> — [This would] not [have been] required [except for the fact] that even a scholar [has to pay the fee] though it is a satisfaction to his father-in-law to bring him into his family.<span class="x" onmousemove="('comment',' It is a source of deep satisfaction for one to be able to secure a scholar for a son-in-law. This, however, is no reason why the bridegroom, though a scholar, should not pay the fees that are paid by other bridegrooms. ');">²⁰</span>

אין כותבין שטר אריסות וקבלנות וכו': פשיטא לא צריכא בבורה:

A CONTRACT OF TENANCY ON SHARES OR ON A FIXED RENTAL IS NOT WRITTEN etc. [Is not this] obvious? — [It would] not [have been] required [except for the case] where [the land is to lie] fallow.<span class="x" onmousemove="('comment',' Though the tenant would for a year or two, while the land is to lie fallow, derive no benefit from the purchase, he has nevertheless, like an ordinary buyer, to pay the fee ');">²¹</span> DEEDS OF ARBITRATION&nbsp;… ARE NOT WRITTEN EXCEPT WITH THE APPROVAL OF BOTH PARTIES etc. What [is meant by] <i>shetare berurin</i>?<span class="x" onmousemove="('comment',' V., supra p. 729. n. 8. ');">²²</span> — Here<span class="x" onmousemove="('comment',' In Babylon. ');">²³</span>

אין כותבין שטרי בירורין אלא מדעת שניהם וכו': מאי שטרי בירורין הכא תרגימו שטרי טענתא רב ירמיה בר אבא אמר זה בורר לו אחד וזה בורר לו אחד:

it was explained [as] 'records of the pleas'.<span class="x" onmousemove="('comment',' Of the litigants. Those were recorded by the court scribes, and the decision of the judges was based on the pleas thus recorded. ');">²⁴</span> R. Jeremiah b. Abba explained: One<span class="x" onmousemove="('comment',' Lit., 'this'. ');">²⁵</span> [of the litigants] chooses one and the other chooses another.<span class="x" onmousemove="('comment',' Lit., 'One'. An agreement was then signed in which the names of the litigants and the respective arbitrators they have chosen were duly entered. ');">²⁶</span>

ר"ש בן גמליאל אומר לשניהם כותבין שנים לזה בעצמו ולזה בעצמו: לימא בכופין על מדת סדום קא מיפלגי

RABBAN SIMEON B. GAMALIEL SAID: TWO [DEEDS] MAY BE WRITTEN FOR THE TWO PARTIES, ONE FOR EACH. May it be suggested [that] they are in dispute on [the principle of] exercising force against a Sodomite character;<span class="x" onmousemove="('comment',' V. supra p. 62, n. 3. ');">²⁷</span> for [one] Master<span class="x" onmousemove="('comment',' The first Tanna. ');">²⁸</span> is of the opinion [that] force is exercised<span class="x" onmousemove="('comment',' Hence if one of the litigants demands a separate copy of the document for himself for which he offers to pay, and expects the other to pay for another copy, he, acting in the 'character of Sodom', is forced by the court to content himself with one common document towards the cost of which both parties contribute in equal shares. ');">²⁹</span>

דמר סבר כופין ומר סבר אין כופין

and the [other] Master<span class="x" onmousemove="('comment',' R. Simeon b. Gamaliel. ');">³⁰</span> is of the opinion that force is not exercised!<span class="x" onmousemove="('comment',' Consequently he maintains that a separate copy of the document may be prepared for each of the litigants if one of them so desires it. Now, since the principle of exercising force against a 'Sodomite character' has been disputed elsewhere, why should it be re-argued here again? ');">³¹</span> — No; both<span class="x" onmousemove="('comment',' Lit., 'that all the world'. ');">³²</span>

לא דכולי עלמא כופין והכא היינו טעמא דר"ש בן גמליאל דאמר ליה לא ניחא לי דתהוי זכותך גבי זכותי דדמית עלאי כי אריא ארבא:

[agree that] force is exercised, but the reason of Rabban Simeon b. Gamaliel here<span class="x" onmousemove="('comment',' Against the use of force in this case. ');">³³</span> is this: Because [one can] say to the other,<span class="x" onmousemove="('comment',' Lit., 'to him'. ');">³⁴</span> 'I do not like your rights to be at the side of my rights, for you appear to me as a lurking lion'.<span class="x" onmousemove="('comment',' Since a common document might lead to new arguments and quarrels. R. Simeon b. Gamaliel's view is that, in such a case, it is better to allow separate copies for each of the litigants if one of them had expressed a desire to have a copy of his own. ');">³⁵</span>

<big><strong>מתני׳</strong></big> מי שפרע מקצת חובו והשליש את שטרו ואמר לו אם לא (נתתי) לך מכאן ועד יום פלוני תן לו שטרו הגיע זמן ולא נתן רבי יוסי אומר יתן רבי יהודה אומר לא יתן:

<b><i>MISHNAH</i></b>. [IN THE CASE] WHERE [A PERSON] PAID A PART OF HIS DEBT AND THE BOND WAS DEPOSITED WITH A THIRD PARTY TO WHOM [THE BORROWER SAID]. 'IF I WILL NOT PAY YOU [THE BALANCE] BETWEEN NOW AND<span class="x" onmousemove="('comment',' Lit., 'from here and until'. ');">³⁶</span> A CERTAIN DATE, GIVE HIM<span class="x" onmousemove="('comment',' The creditor. ');">³⁷</span> HIS BOND', [AND] THE DATE ARRIVED AND HE DID NOT PAY, R. JOSE SAID: HE<span class="x" onmousemove="('comment',' The trustee. ');">³⁸</span>

<big><strong>גמ׳</strong></big> במאי קמיפלגי ר' יוסי סבר אסמכתא קניא ורבי יהודה סבר אסמכתא לא קניא

SHALL GIVE [IT];<span class="x" onmousemove="('comment',' To the creditor, who can consequently claim the payment of the full debt. ');">³⁹</span> R. JUDAH SAID, HE SHALL NOT GIVE [IT]. <b><i>GEMARA</i></b>. Wherein<span class="x" onmousemove="('comment',' On what principle. ');">⁴⁰</span>

אמר רב נחמן אמר רבה בר אבוה אמר רב הלכה כרבי יוסי כי אתו לקמיה דרבי אמי אמר להו וכי מאחר שרבי יוחנן מלמדנו פעם ראשונה ושניה הלכה כרבי יוסי אני מה אעשה

[lies] the difference between them? — R. Jose holds [that] <i>asmakta</i><span class="x" onmousemove="('comment',' [H] (lit.. 'reliance'), an undertaking to pay or to forfeit something without receiving for it sufficient consideration, which is dependent on the non-fulfilment of a certain condition given by a person in the hope (reliance) that he would be able to fulfil the condition and would not in consequence have to carry out the undertaking. ');">⁴¹</span> conveys possession.<span class="x" onmousemove="('comment',' Though the undertaking to pay the full debt was given in the hope and expectation that it would never have to be carried out, it is nevertheless legally binding, since the condition on which it was dependent was not in fact fulfilled. ');">⁴²</span> and R. Judah holds [that] an <i>asmakta</i> does not convey possession.<span class="x" onmousemove="('comment',' It is obvious that the borrower never intended to pay the full debt after he had already paid an instalment. His undertaking to pay the full debt if the balance were not paid by a certain date must have been in the nature of an expression of good faith, in his desire to show that it was his earnest hope and intention to pay the balance before that date arrived. ');">⁴³</span>

ואין הלכה כרבי יוסי:

R. Nahman in the name of Rabbah b. Abbuha in the name of Rab said: The <i>halachah</i> is according to R. Jose. When [such cases]<span class="x" onmousemove="('comment',' Relating to the laws of asmakta. ');">⁴⁴</span> came before R Ammi, he said: 'Since R. Johanan has taught us again and again<span class="x" onmousemove="('comment',' Lit., 'a first, and second time'. ');">⁴⁵</span> [that] the <i>halachah</i> is according to R. Jose, what can I do?' The <i>halachah</i>, however, is not according to R. Jose.

<big><strong>מתני׳</strong></big> מי שנמחק שטר חובו מעמיד עליו עדים ובא לפני בית דין ועושין לו קיום איש פלוני בן פלוני נמחק שטרו ביום פלוני

<b><i>MISHNAH</i></b>. IF A MAN'S BOND OF INDEBTEDNESS WAS EFFACED, HE MUST SECURE<span class="x" onmousemove="('comment',' Lit., 'causes to stand concerning it'. ');">⁴⁶</span> WITNESSES,<span class="x" onmousemove="('comment',' Who remember the contents of the bond. ');">⁴⁷</span> AND APPEAR BEFORE A COURT OF LAW WHERE HE IS SUPPLIED WITH [THE FOLLOWING] ATTESTATION: 'THE BOND OF X SON OF Y WAS FADED ON SUCH AND SUCH A DATE,