Bava Kamma 237

מדאמר בכל מקום ש"מ אסיפא קאי ולקולא ש"מ:

Now since he says 'in all places' we may conclude that he referred to the concluding clause<span class="x" onmousemove="('comment',' V. p. 711, n. 8. ');">¹</span> and took the lenient view. This proves it.

ולא משומרי פירות כו': רב זבין שבישתא מאריסא א"ל אביי והא תנן ולא משומרי פירות עצים ופירות א"ל ה"מ בשומר דלית ליה בגופא דארעא מידי אבל אריס דאית ליה בגוויה אימא מדנפשיה קא מזבין

NOR WOOD NOR FRUITS FROM THOSE IN CHARGE OF FRUITS. Rab<span class="x" onmousemove="('comment',' 'Raba' according to MS.M.; Alfasi: 'Rabbah'. ');">²</span> bought bundles of twigs from an <i>aris</i>.<span class="x" onmousemove="('comment',' I.e., a tenant who tills the owner's ground for a certain share in the produce. ');">³</span>

ת"ר שומרי פירות לוקחין מהן כשהן יושבין ומוכרין והסלין לפניהם וטורטני לפניהם וכולן שאמרו הטמן אסור לוקחין מהן מפתח הגינה אבל לא מאחורי הגינה

Abaye thereupon said to him: Did we not learn, NOR WOOD NOR FRUITS FROM THOSE IN CHARGE OF FRUITS? — He replied: This ruling applies only to a keeper in charge who has no ownership whatsoever in the substance of the land, whereas in the case of an <i>aris</i> who has a part in it,<span class="x" onmousemove="('comment',' I.e., in the produce. ');">⁴</span> I can say that he is selling his own goods.

איתמר גזלן מאימת מותר לקנות הימנו רב אמר עד שתהא רוב משלו ושמואל אמר אפילו מיעוט שלו

Our Rabbis taught: It is allowed to buy from those in charge of fruits while they are seated and offering their wares, having the baskets before them and the scales<span class="x" onmousemove="('comment',' [G] 'trutina'. ');">⁵</span> in front of them, though in all cases if they tell the purchaser to hide [the goods purchased], it is forbidden. So also it is allowed to buy from them at the entrance of the garden though not at the back of the garden.

אורי ליה רב יהודה לאדא דיילא כדברי האומר אפילו מיעוט שלו

It was stated: In the case of a robber, when would it be allowed to buy<span class="x" onmousemove="('comment',' Var. lec. 'to collect a debt' or 'to derive a benefit'. ');">⁶</span> [goods] from him? — Rab said: Only when the majority [of his possessions] is his, but Samuel said: Even when only the minority [of them] is his. Rab Judah instructed Adda the attendant<span class="x" onmousemove="('comment',' Lit., 'one who pours water over another person's hands' (Jast.). ');">⁷</span>

ממון מסור רב הונא ורב יהודה חד אמר מותר לאבדו ביד וח"א אסור לאבדו ביד

[of the Rabbis] to act in accordance with the view that even where [only] a smaller part [of his possessions] is his [it is already permitted to deal with him]. Regarding the property of an informer, R. Huna and Rab Judah are divided: One said that it is permitted to destroy it directly<span class="x" onmousemove="('comment',' Lit., 'with the hand'. ');">⁸</span>

מ"ד מותר לאבדו ביד לא יהא ממונו חמור מגופו ומ"ד אסור לאבדו דלמא הוה ליה זרעא מעליא וכתיב (איוב כז, יז) יכין רשע וצדיק ילבש:

whereas the other one said that it is forbidden to destroy it directly. The one who stated that it is permitted to destroy it directly [maintains that an offence against] the property of an informer could surely not be worse than [one against] his body,<span class="x" onmousemove="('comment',' Which may be incapacitated to any extent for the sake of public safety; v. A.Z. 26b, also Sanh. 74a and supra p. 703. ');">⁹</span> whereas the one who held that it is forbidden to destroy it maintains that the informer might perhaps have good children, as written, He, the wicked, may prepare it but the just shall put it on.<span class="x" onmousemove="('comment',' Job XXVII, 17. [The words 'the wicked' do not occur in the Massoretic texts. It is more than probable that it is an explanatory gloss inserted by the Talmud; v. marginal glosses and cf. Sanh. (Sonc. ed.) p. 698, n. 8.] ');">¹⁰</span>

רב חסדא הוה ליה ההוא אריסא דהוה תקיל ויהיב תקיל ושקיל סלקיה קרא אנפשיה (משלי יג, כב) וצפון לצדיק חיל חוטא

R. Hisda had [among his employees] a certain <i>aris</i><span class="x" onmousemove="('comment',' V. Glos. ');">¹¹</span> who weighed and gave,<span class="x" onmousemove="('comment',' To R. Hisda half of the produce instead of two-thirds. ');">¹²</span>

(איוב כז, ח) כי מה תקות חנף כי יבצע כי ישל אלוה נפשו רב הונא ורב חסדא חד אמר נפשו דנגזל וח"א נפשו של גזלן

weighed and took<span class="x" onmousemove="('comment',' For himself half of the produce instead of a third; or he was over-careful in weighing. ');">¹³</span> [the produce of the field]. He thereupon dismissed him and quoted regarding himself: <i>And the wealth of the sinner is laid tip for the just</i>.<span class="x" onmousemove="('comment',' Prov. XIII, 22. [He felt glad that he got rid of him.] ');">¹⁴</span>

מ"ד נפשו של נגזל דכתיב (משלי א, יט) כן ארחות כל בוצע בצע את נפש בעליו יקח מ"ד נפשו של גזלן דכתיב (משלי כב, כב) אל תגזול דל כי דל הוא ואל תדכא עני בשער כי ה' יריב ריבם וקבע את קובעיהם נפש

<i>For what is the hope of the hypocrite though he hath gained when God taketh away his soul</i>.<span class="x" onmousemove="('comment',' Job XXVII, 8. ');">¹⁵</span> R. Huna and R. Hisda differed as to the interpretation of this verse; One said that it referred to the soul of the robbed person, the other one said that it referred to the soul of the robber: The one said that it referred to the soul of the robbed person, for it is written: <i>So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof</i>,<span class="x" onmousemove="('comment',' Prov. 1, 19. ');">¹⁶</span>

ואידך נמי הכתיב נפש בעליו יקח מאי בעליו בעליו דהשתא

whereas the other said that it referred to the soul of the robber because it is written: <i>Rob not the poor, because he is poor; neither oppress the afflicted in the gate. For the Lord will plead their cause and spoil the soul of those that spoiled then</i>.<span class="x" onmousemove="('comment',' Ibid. XXII, 22-23. ');">¹⁷</span> But what then does the other make of the words: <i>Which taketh away the life of the owners thereof</i>? — By <i>'the owners thereof'</i> is meant the present possessors thereof.<span class="x" onmousemove="('comment',' I.e., the robber. ');">¹⁸</span>

ואידך נמי הכתיב וקבע את קובעיהם נפש מה טעם קאמר מה טעם וקבע את קובעיהם משום דקבעי נפש

But what then does the other make of the words: <i>And [he will] spoil the soul of those that spoiled them</i>? — The reason [of the punishment] is here given: The reason that He will spoil those that spoiled them is because they had spoiled life.<span class="x" onmousemove="('comment',' I.e., the life of those who were robbed by them. ');">¹⁹</span> R. Johanan said: To rob a fellow-man even of the value of a <i>perutah</i><span class="x" onmousemove="('comment',' Which is the minimum of legal value; v. Glos. ');">²⁰</span>

א"ר יוחנן כל הגוזל את חבירו שוה פרוטה כאילו נוטל נשמתו ממנו שנאמר כן ארחות כל בוצע בצע את נפש בעליו יקח ואומר (ירמיהו ה, יז) ואכל קצירך ולחמך בניך ובנותיך

is like taking away his life<span class="x" onmousemove="('comment',' Lit., 'Soul'. ');">²¹</span> from him, as it says: So cite the ways of every one that is greedy of gain; which taketh away the life of the owners thereof, and it is also written: And he shall eat up thine harvest and thy bread [which] thy sons and thy daughters [should eat],<span class="x" onmousemove="('comment',' Jer. V, 17. ');">²²</span>

ואומר (יואל ד, יט) מחמס בני יהודה אשר שפכו דם נקי בארצם ואומר (שמואל ב כא, א) אל שאול ואל בית הדמים על אשר המית את הגבעונים

and it is again said: For hamas [the violence] against the children of Judah because they have shed innocent blood in their land,<span class="x" onmousemove="('comment',' Joel IV, 19. ');">²³</span> and it is said further: It is for Saul and for his bloody house because he slew the Gibeonites.<span class="x" onmousemove="('comment',' II Sam. XXI, 1. ');">²⁴</span>

מאי ואומר וכ"ת נפש דידיה אבל נפש בניו ובנותיו לא ת"ש בשר בניו ובנותיו

But why cite the further statements? Because you might say that this applies only to his own soul but not to the soul of his sons and daughters. Therefore come and hear: The flesh of his sons and his daughters. So also if you say that these statements apply only where no money was given<span class="x" onmousemove="('comment',' By the robber for the misappropriated article. ');">²⁵</span> whereas where money was given, this would not be so,<span class="x" onmousemove="('comment',' Though the whole transaction was by threats and violence. ');">²⁶</span>

וכ"ת הני מילי היכא דלא יהיב דמי אבל היכא דיהיב דמי לא ת"ש מחמס בני יהודה אשר שפכו דם נקי (בארצכם) [בארצם]

come and hear: 'For hamas<span class="x" onmousemove="('comment',' Implying a purchase by threats and violence as supra p. 361. ');">²⁷</span> [the violence] against the children of Judah because they have shed innocent blood in their land.' Again, should you say that these statements refer only to a case where a robbery was directly committed by hand whereas where it was merely caused indirectly this would not be so, come and hear: 'It is for Saul and for his bloody house because he slew the Gibeonites'; for indeed where do we find that Saul slew the Gibeonites? It must therefore be because he slew Nob,<span class="x" onmousemove="('comment',' I.e., its inhabitants; v. I Sam. XXII, 11-19. ');">²⁸</span>

וכ"ת ה"מ היכא דקעביד בידים אבל גרמא לא ת"ש אל שאול ואל בית הדמים [על] אשר המית את הגבעונים וכי היכן מצינו שהרג שאול את הגבעונים אלא מתוך שהרג נוב עיר הכהנים שהיו מספיקין להן מים ומזון מעלה עליו הכתוב כאילו הרגן:

the city of the priests, who used to supply them with water and food,'<span class="x" onmousemove="('comment',' For the Gibeonites were employed there by the priests as hewers of wood and drawers of water; v. Josh. IX, 27. ');">²⁹</span> Scripture considers it as though he had slain them.

אבל לוקחין מן הנשים: ת"ר לוקחין מן הנשים כלי צמר ביהודה וכלי פשתן בגליל אבל לא יינות ושמנים וסלתות ולא מן העבדים ולא מן התינוקות אבא שאול אומר מוכרת אשה בארבעה וחמשה דינר כדי לעשות כפה לראשה וכולן שאמרו להטמין אסור

IT IS HOWEVER PERMITTED TO BUY FROM HOUSEWIVES. Our Rabbis taught:<span class="x" onmousemove="('comment',' Cf. Tosef. B.K. XI. ');">³⁰</span> It is permitted to buy from housewives woollen goods in Judea and flaxen goods in Galilee, but neither wine nor oil nor flour; nor from slaves nor from children. Abba Saul says that a housewife may sell the worth of four or five<span class="x" onmousemove="('comment',' 'Foot or' missing in Tosef. ');">³¹</span>

גבאי צדקה לוקחין מהן דבר מועט אבל לא דבר מרובה

<i>denarii</i> for the purpose of making a hat for her head. But in all these cases if it was stipulated that the goods should be hidden it is forbidden [to buy them]. Charity collectors may accept from them small donations but not big amounts. In the case of oil pressers it is permitted to buy from them [their housewives]<span class="x" onmousemove="('comment',' [So Rashi, supported by reading in MSS.: others; one may buy from oilpressers.] ');">³²</span> olives by measure and oil by measure,<span class="x" onmousemove="('comment',' For since it is done publicly and in a big way they were surely authorised to do so. ');">³³</span>

והבדדין לוקחין מהן זיתים במידה ושמן במידה אבל לא זיתים במועט ושמן במועט רשב"ג אומר לוקחין מנשים זיתים במועד בגליל העליון שפעמים אדם בוש למכור על פתח ביתו ונותן לאשתו ומוכרת

but neither olives in a small quantity nor oil in a small quantity. R. Simeon b. Gamaliel however says: In Upper Galilee<span class="x" onmousemove="('comment',' Where oil was expensive (Rashi). ');">³⁴</span> it is permitted to buy from housewives olives [even] in small quantities,<span class="x" onmousemove="('comment',' 'In small quantities' is missing in Tosef. ibid. ');">³⁵</span>

רבינא איקלע לבי מחוזא אתו נשי דבי מחוזא רמו קמיה כבלי ושירי קביל מינייהו א"ל רבה תוספאה לרבינא והתניא גבאי צדקה מקבלין מהן דבר מועט אבל לא דבר מרובה א"ל הני לבני מחוזא דבר מועט נינהו:

for sometimes a man is ashamed to sell them at the door of his house and so gives them to his wife to sell. Rabina came once to the city of Mahuza,<span class="x" onmousemove="('comment',' A large trading town on the Tigris. ');">³⁶</span>

<big><strong>מתני׳</strong></big> מוכין שהכובס מוציא הרי אלו שלו והסורק מוציא הרי אלו של בעה"ב כובס נוטל ג' חוטין והן שלו יתר מכן הרי אלו של בעה"ב אם היה שחור ע"ג הלבן נוטל את הכל והן שלו

and the housewives of Mahuza came and threw before him chains and bracelets, which he accepted from them.<span class="x" onmousemove="('comment',' For charity purposes. ');">³⁷</span> Said Rabbah<span class="x" onmousemove="('comment',' MS.M.; 'Raba'. ');">³⁸</span>

החייט ששייר את החוט כדי לתפור בו ומטלית שהיא ג' על ג' הרי אלו של בעה"ב מה שהחרש מוציא במעצד הרי אלו שלו ובכשיל של בעל הבית ואם היה עושה אצל בעה"ב אף הנסרים של בעה"ב:

Tosfa'ah to Rabina: Was it not taught: Charity collectors may accept from them small donations but not big amounts? He, however, said to him: These things are considered with the people of Mahuza<span class="x" onmousemove="('comment',' Who were of substantial means; cf. Ta'an. 26a. ');">³⁹</span> as small amounts.

<big><strong>גמ׳</strong></big> ת"ר לוקחין מוכין מן הכובס מפני שהן שלו הכובס נוטל שני חוטין העליונים והן שלו

<b><i>MISHNAH</i></b>. SHREDS [OF WOOL] WHICH ARE TAKEN OUT BY THE WASHER BELONG TO HIM<span class="x" onmousemove="('comment',' As the proprietor does surely not care about them. ');">⁴⁰</span> BUT THOSE WHICH THE CARDER REMOVES BELONG TO THE PROPRIETOR.<span class="x" onmousemove="('comment',' As they are of some importance to him. ');">⁴¹</span> THE WASHER MAY REMOVE THE THREE THREADS AT THE EDGE] AND THEY WILL BELONG TO HIM, BUT ALL OVER AND ABOVE THAT WILL BELONG TO THE PROPRIETOR, THOUGH IF THEY WERE BLACK UPON A WHITE SURFACE, HE MAY REMOVE THEM ALL<span class="x" onmousemove="('comment',' As they spoil the appearance of the garment. ');">⁴²</span> AND THEY WILL BELONG TO HIM. IF A TAILOR LEFT A THREAD SUFFICIENT TO SEW WITH, OR A PATCH OF THE WIDTH OF THREE [FINGERS] BY THREE [FINGERS], IT WILL BELONG TO THE PROPRIETOR.<span class="x" onmousemove="('comment',' As they are of some importance to him. ');">⁴¹</span> WHATEVER A CARPENTER REMOVES WITH THE ADZE BELONGS TO HIM,<span class="x" onmousemove="('comment',' V. p. 715, n. 9. ');">⁴³</span> BUT THAT WHICH HE REMOVES BY THE AXE BELONGS TO THE PROPRIETOR.<span class="x" onmousemove="('comment',' V. p. 715, n. 10. ');">⁴⁴</span> IF, HOWEVER, HE WAS WORKING ON THE PROPRIETOR'S PREMISES,<span class="x" onmousemove="('comment',' As a daily employee. ');">⁴⁵</span> EVEN THE SAWDUST BELONGS TO THE PROPRIETOR. <b><i>GEMARA</i></b>. Our Rabbis taught:<span class="x" onmousemove="('comment',' Cf. Tosef. XI. ');">⁴⁶</span> It is allowed to buy shreds [of wool] from the washer, as they are his.<span class="x" onmousemove="('comment',' V. p. 715, n. 9. ');">⁴³</span> The washer may remove the two upper threads and they will belong to him.