Ketubot 82

Chapter 82

א הא מני ר' יוסי הגלילי היא דאמר תם משלם חצי כופר

1 since that [mishnah] may be the view of R. Yose the Galilean who ruled that [in the case of] a tam half ransom is paid.

ב ת"ש המית שורי את פלוני או שורו של פלוני הרי זה משלם על פי עצמו מאי לאו בתם לא במועד

2 Come and hear: [One who said:] “My ox killed so-and-so” or “the ox of so-and-so” must pay compensation based on his own testimony. Does this not refer to a tam? No to a mu’ad.

ג אבל בתם מאי אינו משלם על פי עצמו אדתני סיפא עבדו של פלוני אינו משלם ע"פ עצמו ניפלוג וניתני בדידה במה דברים אמורים במועד אבל תם אינו משלם על פי עצמו כולה במועד קמיירי

3 What [would be the law] in the case of a tam? He would not pay based on his own testimony? Then instead of stating in the final clause, “The slave of so-and-so” he does not pay based on his own evidence,” let it draw a distinction in the same case: “When does this apply? To a mu’ad but in respect of a tam he does not pay based on his own testimony? The entire [mishnah] deals with a mu’ad.

ד ת"ש זה הכלל כל המשלם יתר על מה שהזיק אינו משלם ע"פ עצמו הא פחות ממה שהזיק משלם ע"פ עצמו לא תימא הא פחות ממה שהזיק אלא אימא הא כמה שהזיק משלם ע"פ עצמו

4 Come and hear: This is the general rule: Whoever pays more than the actual cost of the damage he has done does not pay on his own evidence. [We can deduce that if the payment is] less than the cost of the damage, he must pay based on his own testimony? Do not say: “[If payment is] less than the cost of the damage [he pays based on his own testimony],” rather say: “[If payment] corresponds to the actual amount of the damage he pays compensation based on his own testimony.

ה אבל פחות מאי אינו משלם ע"פ עצמו ליתני זה הכלל כל שאינו משלם כמה שהזיק אינו משלם על פי עצמו דמשמע פחות ומשמע יתר תיובתא

5 But what [would be the law if payment were] less than the amount of the damage? He would not pay based on his own testimony? Then let it teach, “This is the general rule: Whoever does not pay an amount corresponding to the actual cost of the damage he has done does not pay based on his own testimony” which implies both more or less? This is indeed a refutation.

ו והלכתא פלגא ניזקא קנסא תיובתא והלכתא אין טעמא מאי איתותב משום דלא קתני כמה שהזיק לא פסיקא ליה כיון דאיכא חצי נזק צרורות דהלכתא גמירי לה דממונא הוא משום הכי לא קתני

6 The law [is that the liability for] half damages is a penalty. “A refutation” [of a ruling] and [yet it is] the law? Yes. Why was the statement refuted? For [the mishnah] does not teach “corresponding to the actual cost of the damage he has done.” [But such a principle] was not absolute [and therefore could not be taught in the mishnah], since there is the liability for half damages [in the case of the damage done by] pebbles. Concerning which there is a halakhic tradition that the liability is compensation. For this reason, it was not taught.

ז והשתא דאמרת פלגא ניזקא קנסא האי כלבא דאכל אימרי ושונרא דאכיל תרנגולי רברבי משונה הוא ולא מגבינן בבבל אבל זוטרי אורחיה הוא ומגבינן

7 Now that you have said that liability for half damage is a fine, the case of a dog that ate lambs or that of a cat that ate big hens is unusual, and payment in such a case is not collected in Babylon. If, however, they were small, it is usual and they are collected.

ח ואי תפס לא מפקינן מיניה ואי אמר אקבעו לי זימנא לארץ ישראל מקבעינן ליה ואי לא אזיל משמתינן ליה

8 If the plaintiff seizes [the property of the defendant] it is not to be taken away from him. And if he says, “Set me a date [by which the defendant must come with me] to the land of Israel,” we set him a date, and if [the defendant] does not go with him he must be placed under the ban.

ט בין כך ובין כך משמתינן ליה דאמרינן ליה סליק הזיקך מדרבי נתן דתניא ר' נתן אומר מנין שלא יגדל אדם כלב רע בתוך ביתו ולא יעמיד סולם רעוע בתוך ביתו שנאמר (דברים כב, ח) ולא תשים דמים בביתך:

9 In any case, however, [the defendant] is to be placed under the ban; for he is told, Go remove the damaging [animals] you own, in accordance with R. Natan. As it was taught, R. Natan said: How do I know that one may not raise a bad dog in his house or place a shaky ladder in his house? As it is said, “Do not bring blood into your house” (Deuteronomy 22:8).

י <big>הדרן עלך אלו נערות</big>

10 May we return to you chapter “These are the young girls.”

יא מתני׳ <big>נערה</big> שנתפתתה בושתה ופגמה וקנסה של אביה והצער בתפוסה עמדה בדין עד שלא מת האב הרי הן של אב מת האב הרי הן של אחין

11 If a young girl was seduced [the compensation for] her embarrassment and blemish and the fine belong to her father; [and the compensation for] pain in the case of one who was raped. If the girl’s case was tried before her father died [all the forms of compensation] are her father’s. If her father [subsequently] died they are her brothers’.

יב לא הספיקה לעמוד בדין עד שמת האב הרי הן של עצמה עמדה בדין עד שלא בגרה הרי הן של אב מת האב הרי הן של אחין לא הספיקה לעמוד בדין עד שבגרה הרי הן של עצמה רבי שמעון אומר אם לא הספיקה לגבות עד שמת האב הרי הן של עצמה

12 If her father died before her case was tried they are hers. If her case was tried before she became of majority age [all forms of compensation] are her father’s. If her father [subsequently] died they are her brothers’. If she became of majority age before her case was tried they are hers. Rabbi Shimon says if her father died before she could collect [the payments] they belong to her.

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