Bava Kamma 162

ולא ממקום שהוא רואה את החמה שנאמר (דברים לג, יד) וממגד תבואות שמש:

but not from a spot which does face the sun,<span class="x" onmousemove="('comment',' Such as from the sides of the tree. ');">¹</span>

ומעין היוצא תחילה בני העיר מסתפקין ממנו אמר רבה בר רב הונא ונותן לו דמים ולית הלכתא כוותיה:

for so it says 'And for the precious things of the fruits of the sun'.<span class="x" onmousemove="('comment',' Deut. XXXIII, 14. ');">²</span>

ומחכין בימה של טבריא ובלבד שלא יפרוס קלע ויעמיד את הספינה אבל צד הוא ברשתות ובמכמרות ת"ר בראשונה התנו שבטים זה עם זה שלא יפרוס קליעה ויעמיד את הספינה אבל צד הוא ברשתות ובמכמרות

'That a spring emerging [even] for the first time may be used by the townspeople.' Rabbah son of R. Huna said that the owner<span class="x" onmousemove="('comment',' Of the ground where the spring emerged. ');">³</span>

תנו רבנן ימה של טבריא בחלקו של נפתלי היתה ולא עוד אלא שנטל מלא חבל חרם בדרומה לקיים מה שנאמר (דברים לג, כג) ים ודרום ירשה

is [still] entitled to be paid for its value. The law, however, is not in accordance with this view.

תניא רבי שמעון בן אלעזר אומר תלושין שבהרים בחזקת כל השבטים הן עומדים ומחוברים בחזקת אותו השבט

'That it be permitted to fish with an angle in the Sea of Tiberias provided that no sail is spread, as this would detain boats.' It is, however, permitted to fish by means of nets and traps. Our Rabbis taught: 'The tribes stipulated with one another at the very outset that nobody should spread a sail and thus detain boats. It is, however, permitted to fish by means of nets and traps.'<span class="x" onmousemove="('comment',' Tosef. B.K. VIII. ');">⁴</span>

ואין לך כל שבט ושבט מישראל שאין לו בהר ובשפלה ובנגב ובעמק שנאמר (דברים א, ז) פנו וסעו לכם ובאו הר האמורי ואל כל שכניו בערבה בהר בשפלה ובנגב ובחוף הים וגו' וכן אתה מוצא בכנענים ובפריזים ובאמוריים שלפניהם שנאמר ואל כל שכניו אלמא שכניו הכי הוו:

Our Rabbis taught: The Sea of Tiberias was included in the portion of Naphtali. In addition, he received a rope's length of dry land on the southern side to keep nets on, in fulfilment of the verse, Possess thou the sea and the South.<span class="x" onmousemove="('comment',' Deut. XXXIII. 23. ');">⁵</span>

ונפנין לאחורי הגדר ואפילו בשדה שהיא מלאה כרכום אמר רב אחא בר יעקב לא נצרכה אלא ליטול הימנו צרור אמר רב חסדא ואפילו בשבת מר זוטרא חסידא שקיל ומהדר וא"ל לשמעיה (למחר) זיל שירקיה:

It was taught: R. Simeon b. Eleazar said: Anything found on the mountains detached from the soil was considered as belonging to all the tribes,<span class="x" onmousemove="('comment',' who had an equal right to the spoil. ');">⁶</span>

ומהלכין בשבילי הרשות עד שתרד רביעה שניה אמר רב פפא והאי דידן אפילו טל קשי לה:

but if still attached [to the ground] as belonging to the particular tribe [in whose territory it was found]. There was, however, no tribe in Israel which had not land<span class="x" onmousemove="('comment',' Cf. B.B. 122a. ');">⁷</span>

ומסלקין לצידי הדרכים מפני יתידות הדרכים שמואל ורב יהודה הוו שקלי ואזלי באורחא הוה מסתלק שמואל לצידי הדרכים א"ל רב יהודה תנאין שהתנה יהושע אפילו בבבל א"ל שאני אומר אפילו בחוצה לארץ

both on the hills and in the vale, in the South and in the valley. as stated: <i>Turn you and take your journey and go to the hill — country of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills and in the vale, and in the South, and by the sea side</i><span class="x" onmousemove="('comment',' In Deut. 1, 7. ');">⁸</span>

רבי ורבי חייא הוו שקלי ואזלי באורחא אסתלקו לצידי הדרכים הוה קא מפסיע ואזיל ר' יהודה בן קנוסא קמייהו א"ל רבי לרבי חייא מי הוא זה שמראה גדולה בפנינו

etc., for you can similarly find the same regarding the Canaanites, perizites and Ammonites who were before them, as stated: <i>'and unto all nigh thereunto'</i>,<span class="x" onmousemove="('comment',' In Deut. 1, 7. ');">⁸</span>

א"ל ר' חייא שמא ר' יהודה בן קנוסא תלמידי הוא וכל מעשיו לשם שמים כי מטו לגביה חזייה א"ל אי לאו יהודה בן קנוסא את גזרתינהו לשקך בגיזרא דפרזלא:

proving that the same applied to those who were nigh thereunto.

התועה בין הכרמים מפסיג ויורד מפסיג ועולה: ת"ר הרואה חבירו תועה בין הכרמים מפסיג ועולה מפסיג ויורד עד שמעלהו לעיר או לדרך וכן הוא שתועה בין הכרמים מפסיג ועולה מפסיג ויורד עד שיעלה לעיר או לדרך

'That it be permitted to ease one's self at the back of a fence even though in a field full of saffron.' R. Aha b. Jacob said: This permission was required only for the taking of a pebble from the fence.<span class="x" onmousemove="('comment',' Though it would thereby become impaired. ');">⁹</span>

מאי וכן מהו דתימא חבירו הוא דידע להיכא מסלק דניפסוג אבל הוא דלא ידע להיכא קא סליק לא ניפסוג נהדריה נהדר בי מיצרי קמ"ל

R. Hisda said: This may be done even on the Sabbath.<span class="x" onmousemove="('comment',' Cf. Shab. 81. ');">¹⁰</span>

הא דאורייתא הוא דתניא השבת גופו מניין ת"ל (דברים כב, ב) והשבותו

Mar Zutra the Pious used to take a pebble from a fence and put it back there and tell his servant<span class="x" onmousemove="('comment',' On a weekday. ');">¹¹</span>

דאורייתא הוא דקאי בי מיצרי אתא הוא תקין דמפסיג ועולה מפסיג ויורד:

to go and make it good again.

ומת מצוה קנה מקומו: ורמינהי המוצא מת מוטל באיסרטיא מפנהו לימין איסרטיא או לשמאל איסרטיא שדה בור ושדה ניר מפנהו לשדה בור

'That it be permitted to use the paths in private fields until the time when the second rain is expected.' R. papa said that regarding our land [here in Babylon], even after the fall of [mere] dew this would be harmful.

שדה ניר ושדה זרע מפנהו לשדה ניר היו שתיהן בורות שתיהן נירות שתיהן זרועות מפנהו למקום שירצה

'That it be permitted to turn aside to [private] sidewalks in order to avoid road pegs.' As Samuel and Rab Judah were once walking on the road, Samuel turned aside to the private sidewalk. Rab Judah thereupon said to him: Do the stipulations laid down by Joshua hold good even in Babylon? — He answered him: I say that it applies even outside Eretz Yisrael. As Rabbi and R. Hiyya were once walking on the road they turned aside to the private sidewalks, while R. Judah b. Kenosa went striding<span class="x" onmousemove="('comment',' Upon the road pegs. ');">¹²</span>

אמר רב ביבי במוטל על המיצר מתוך שניתן לפנותו מפנהו לכל מקום שירצה

along the main road in front of them. Rabbi thereupon said to R. Hiyya. 'Who is that man who wants to show off<span class="x" onmousemove="('comment',' By not taking advantage of the stipulation of Joshua and thus showing himself more scrupulous than required by strict law. ');">¹³</span>

אמרי עשרה הני חד סרי הויין מהלכין בשבילי הרשות שלמה אמרה

in front of us?' R. Hiyya answered him: 'He might perhaps be R. Judah b. Kenosa who is my disciple and who does all his deeds out of pure piety.'<span class="x" onmousemove="('comment',' Lit., 'in the name of Heaven', and not to show off. ');">¹⁴</span>

כדתניא הרי שכלו פירותיו מן השדה ואינו מניח בני אדם ליכנס בתוך שדהו מה הבריות אומרות עליו מה הנאה יש לפלוני ומה הבריות מזיקות לו עליו הכתוב אומר מהיות טוב אל תקרי רע ומי כתיב מהיות טוב אל תקרי רע אין כתיב כי האי גוונא (משלי ג, כז) אל תמנע טוב מבעליו בהיות לאל ידך לעשות

When they drew near to him they saw him and R. Hiyya said to him: 'Had you not been Judah b. Kenosa, I would have sawed your joints with an iron saw.'<span class="x" onmousemove="('comment',' A metaphor for excommunication. ');">¹⁵</span>

ותו ליכא והא איכא דרבי יהודה דתניא רבי יהודה אומר בשעת הוצאת זבלים אדם מוציא זבלו לרה"ר וצוברו כל שלשים כדי שיהא נישוף ברגלי אדם וברגלי בהמה שעל מנת כן הנחיל יהושע לישראל את הארץ

'That one who lost himself in the vineyards should be permitted to cut his way through when going up and cut his way through when coming down.' Our Rabbis taught: He who sees his fellow wandering in the vineyards is permitted to cut his way through when going up and to cut his way through when coming down until he brings him into the town or on to the road; so also one who is lost in the vineyards may cut his way through when going up and cut his way through when coming down until he reaches the town or the road.<span class="x" onmousemove="('comment',' Tosef. B.M. II. ');">¹⁶</span>

והא איכא דר' ישמעאל בנו של ר' יוחנן בן ברוקה דתניא רבי ישמעאל בנו של ר' יוחנן בן ברוקה אומר תנאי ב"ד הוא שיהא זה יורד לתוך שדה חבירו וקוצץ שוכו של חבירו להציל נחיל שלו ונותן לו דמי שוכו של חבירו

What is the meaning of 'so also'? [Is the latter case not obvious?]<span class="x" onmousemove="('comment',' As it is surely covered by the ruling in the former case. ');">¹⁷</span>

ותנאי ב"ד הוא שיהא זה שופך יינו ומציל דובשנו של חבירו ונוטל דמי יינו מתוך דובשנו של חבירו ותנאי ב"ד הוא שיהא זה מפרק את עציו וטוען פשתנו של חבירו ונוטל דמי עציו מתוך פשתנו של חבירו שעל מנת כן הנחיל יהושע לישראל את הארץ

— You might think that it is only in the case of a fellow-man wandering, in which case he<span class="x" onmousemove="('comment',' I.e., the guide. ');">¹⁸</span>

ביחידאי לא קאמרינן

knows where he is going to, that he may cut his way through, whereas in the case of being lost himself, when he does not know where he is going to, he should not be permitted to cut his way through but should have to walk round about the boundaries. We are therefore told that this is not so — Cannot this permission be derived from the Pentateuch? For it was taught: 'Whence can it be derived that it is obligatory to restore the body of a fellow-man?<span class="x" onmousemove="('comment',' When in danger, just as it is obligatory to restore him his lost chattels. ');">¹⁹</span> Because it is said: And thou shalt restore it to him<span class="x" onmousemove="('comment',' Deut. XXII. 2. ');">²⁰</span> [implying him himself, i.e., his person.'<span class="x" onmousemove="('comment',' Cf. Sanh. 73a. ');">²¹</span> Why then was it necessary for Joshua to stipulate this?]<span class="x" onmousemove="('comment',' Seeing that it can be derived from the Pentateuch. ');">²²</span> — As far as the Pentateuch goes, he<span class="x" onmousemove="('comment',' The one who lost his way. ');">²³</span> would have to remain standing between the boundaries [and walk round about]; it was therefore necessary for Joshua to come and ordain that he be permitted to cut his way through when going up and cut his way through when coming down. 'That a dead body, which anyone finding has to bury, should acquire the [right to be buried on the] spot [where found].' A contradiction could be pointed out [from the following:] If one finds a dead person lying on the road, he may remove him to the right side of the road or to the left side of the road. If on the one side of the road there is an uncultivated field and on the other a fallow field, he should remove him to the uncultivated field;<span class="x" onmousemove="('comment',' So as to interfere as little as possible with agriculture. ');">²⁴</span> so also where on the one side there is a fallow field but on the other a field with seeds he should remove him to the fallow field.<span class="x" onmousemove="('comment',' V. p. 463, n. 9. ');">²⁵</span> But if both of them are uncultivated, or both of them fallow, or both of them sown he may remove him to any place he likes.<span class="x" onmousemove="('comment',' 'Er. 17b. ');">²⁶</span> [Does this not contradict your statement that a dead person acquires the right to be buried on the spot where he was found?] — Said R. Bibi: The dead person [in the latter case] was lying broadways across the boundary so that since permission had to be given to remove him from that spot<span class="x" onmousemove="('comment',' So as not to cause defilement to all those who pass that way. ');">²⁷</span> he may be removed to any place he prefers. I would here ask: Are these stipulations<span class="x" onmousemove="('comment',' Enumerated in the cited Baraitha supra p. 459. ');">²⁸</span> only ten [in number?] Are they not eleven? — [The permission] to use the paths in private fields is [implied in] a statement made by Solomon, as taught: If a man's produce has already been removed entirely from the field, and nevertheless he does not allow persons to enter his field, what would people say of him if not, 'What [real] benefit has that owner from his field, for in what way would people do him any harm?' It was regarding such a person that the verse says: While you can be good do not call yourself bad.<span class="x" onmousemove="('comment',' Cf. Ber. 30a. ');">²⁹</span> But is it [anywhere] written:<span class="x" onmousemove="('comment',' In Scripture. ');">³⁰</span> 'While you can be good do not call yourself bad'? — Yes, it is written to a similar effect: <i>Withhold not good from him to whom it is due, when it is in the power of thy hand to do it</i>.<span class="x" onmousemove="('comment',' Prov. III, 27. ');">³¹</span> But were there no more stipulations?<span class="x" onmousemove="('comment',' Made by Joshua. ');">³²</span> Was there not the one mentioned by R. Judah? For it was taught: 'When it is the season of removing dung, everybody is entitled to remove his dung into the public ground and heap it up there for the whole period of thirty days so that it may be trodden upon by the feet of men and by the feet of animals; for upon this condition did Joshua transfer the land to Israel as an inheritance.<span class="x" onmousemove="('comment',' Tosef. B.M. XI; supra 30a. ');">³³</span> Again, was there not also the one referred to by R. Ishmael the son of R. Johanan b. Beroka? For it was taught: R. Ishmael the son of R. Johanan b. Beroka said: It is a stipulation of the Court of Law that the owner of the bees<span class="x" onmousemove="('comment',' Which settled upon a neighbour's tree. ');">³⁴</span> be entitled to go down into his fellow's field and cut off his fellow's bough [upon which his bees have settled] in order to rescue the swarm of his bees while paying only the value of his fellow's bough; it is [similarly] a stipulation of the Court of Law that the owner of wine should pour out his wine [from the flask] so as to save in it the honey of his fellow<span class="x" onmousemove="('comment',' Carried by him in a jug which suddenly gave way, and the contents which were much more valuable than wine thus became in danger if being wasted. ');">³⁵</span> and recover the value of his wine out of the honey of his fellow; it is [again] a stipulation of the Court of Law that [the owner of a bundle of wood] should remove the wood [from his ass] and load [on his ass] the flax of his fellow [from the back of the ass that fell dead]<span class="x" onmousemove="('comment',' And which is thus in danger of being wasted if not rescued in time. ');">³⁶</span> and recover the value of his wood out of the flax of his fellow; for it was upon this stipulation that Joshua transferred the land to Israel for an inheritance.'<span class="x" onmousemove="('comment',' Infra 114b. ');">³⁷</span> [Why then were these stipulations not included?] — Views of individual authorities were not stated [among the stipulations that have unanimous recognition].