בבא קמא ט׳Bava Kamma 9

Mishnah

משנה: הַגּוֹזֵל עֵצִים וַעֲשָׂאָן כֵּלִים צֶמֶר וַעֲשָׂאוֹ בְגָדִים מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. גָּזַל פָּרָה מְעוֹבֶּרֶת וְיָלְדָה רָחֵל טְעוּנָה וּגְזָזָהּ מְשַׁלֵּם דְּמֵי פָרָה מְעוּבֶּרֶת לֵילֵד דְּמֵי רָחֵל טְעוּנָה לִיגָּזֵז. גָּזַל פָּרָה וְעִיבְּרָה אֶצְלוֹ וְיָלְדָה רָחֵל וְנִטְעֲנָה עִמּוֹ וּגְזָזָהּ מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. זֶה הַכְּלָל כָּל הַגַּזְלָנִין מְשַׁלְּמִין כְּשָׁעַת הַגְּזֵילָה.

MISHNAH: One who robbed wood and turned it into utensils, wool and turned it into garments, pays their value at the time of the robbery. If he robbed a pregnant cow and it calved, a sheep in its wool and he shore it, he pays the price of a pregnant cow ready to calve, or a sheep in its wool ready to be shorn. If he robbed a cow which became pregnant in his possession and it calved, or a sheep which grew wool with him and he shore it, he pays their value at the time of the robbery. This is the principle: All robbers pay for value at the time of the robbery.

Halakhah

הלכה: הַגּוֹזֵל עֵצִים וַעֲשָׂאָן כֵּלִים כול׳. הָכָא אַתָּ מַר. לִיבּוּן כְּשִׁינּוּי. וְהָכָא אַתָּ מַר. אֵין לִיבּוּן כְּשִׁינּוּי. הֵן דְּתֵימַר. לִיבּוּן כְּשִׁינּוּי. בְּשֶׁעֲשָׂאוֹ צוּפִים. וְהֵן דְּתֵימַר. אֵין לִיבּוּן כְּשִׁינּוּי. בְּשֶׁהִנִּיחוֹ כְּמוֹת שֶׁהוּא. מָצִינוּ לִיבּוּן בְּלֹא צוּפִים. שֶׁמָּא יֵשׁ צוּפִים בְּלֹא לִיבּוּן. אָמַר רִבִּי יוּדָן. קַל הוּא שֶׁהֵיקֵלוּ בְגַזְלָן שֶׁיְּשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. גָּזַל שֶׁלַח וְלִיבְּנוֹ. אִית לָךְ מֵימַר בְּשֶׁעֲשָׂאוֹ צוּפִים. עוֹד קַל הוּא שֶׁהֵיקֵלוּ בְגַזְלָן שֶׁיְּהֵא מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה.

HALAKHAH: “One who robbed wood and turned it into utensils,” etc. Here, you say that bleaching is a change, and there you say that bleaching is not a change. If you say that bleaching is a change, if he made it into wool flakes. If you say that bleaching is not a change, if he left it unchanged. We find bleaching without flakes. Are there flakes without bleaching? Rebbi Yudan said, it is a leniency instituted for the robber that he pay their value at the time of the robbery. If somebody robbed raw hide and cleaned it, can you say that he turned it into flakes? Again it is a leniency instituted for the robber that he pay the value at the time of the robbery.

גָּזַל מָרִישׁ וּבְנָאוֹ בַבִּירָה. בֵּית שַׁמַּי אוֹמְרִים. יְקַעְקֵעַ כָּל הַבִּירָה כוּלָּהּ וְיִתְּנֶינּוּ לוֹ. וּבֵית הִלֵּל אוֹמְרִים. יִתֵּן לוֹ דָמָיו מִפְּנֵי תַקָּנַת שָׁבִים. יָרַד לְחֻרְבָּה וּבְנָיָיהּ שֶׁלֹּא בִרְשׁוּת שָׁמִין לוֹ וְיָדוֹ עַל הַתַּחְתּוֹנָה. בְּנָיָיהּ בִּרְשׁוּת שָׁמִין לוֹ וְיָדוֹ עַל הָעֶלְיוֹנָה. בִּיקֵּשׁ לִיטּוֹל אֲבָנָיו וְעֵצָיו אֵין שׁוֹמְעִין לוֹ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִשּׁוֹם יִישׁוּב אֶרֶץ יִשְׂרָאֵל. רַב נַחְמָן בַּר יִצְחָק שָׁאַל. אִילּוּ מִי שֶׁנִּכְנַס לְחוֹרְבָתוֹ שֶׁלַּחֲבֵירוֹ וּפִירֵק חֲבִילָתוֹ לְשָׁעָה וּבִיקֵּשׁ לִיטְּלוֹ שֶׁמָּא אֵין שׁוֹמְעִין לוֹ. כֵּיוָן דְּשָׁמַע דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא. מִשּׁוֹם יִישׁוּב אֶרֶץ יִשְׂרָאֵל. אָמַר. הָאֲמִירָה. אֶלָּא בָּנָה בְמָקוֹם שֶׁאֵין רָאוּי לִבְנוֹת וְנָטַע בְּמָקוֹם שֶׁאֵינוֹ רָאוּי לִיטַּע. רַב אָמַר. שָׁמִין לוֹ אֶלָּא שֶׁמַּעֲרִימִין עָלָיו לִיכָּנֵס לְשָׁם בִּימוֹת הַחַמָּה וּבִימוֹת הַגְּשָׁמִים. אָמַר לוֹ. הָא תַנִּיתָהּ. שָׁמִין לוֹ וְיָדוֹ לַתַּחְתּוֹנָה.

“One who robbed a beam and built it into a large building. The House of Shammai say, he has to tear down the entire building and return it. But the House of Hillel say, he has to pay its worth to support the penitents. If he went into another person’s ruined building and rebuilt it without permission, one estimates for him and his hand is disadvantaged. If he rebuilt it with permission, one estimates for him and his hand is advantaged. If he wanted to take his wood and stones, one does not listen to him.” Rebbi Jacob bar Aḥa in the name of Rebbi Joshua ben Levi: Because of the settlement in the Land of Israel. Rav Naḥman bar Isaac asked: If somebody temporarily entered another person’s ruin to put down his bundle, when he wanted to take it up again does one not listen to him? When he heard what Rebbi Jacob bar Aḥa had said, because of the settlement in the Land of Israel, he said: That is a statement. But if he built at a place unfit for building, or planted trees at a place unfit for planting, Rav said one estimates for him but one tricks him to permit entry both in summer and in winter. One said to him: Was that not already stated: “One estimates for him and his hand is disadvantaged?”

אָמַר רִבִּי זֵירָא. הָדָא אָמְרָה. גָּזַל שְׁמֵינָה וְהִכְחִישָׁה מַחֲזִיר לוֹ אֶת הַשּׁוּמָּן. אָמַר רַב חִסְדָּא. הָדָא אָמְרָה. גָּזַל כְּחוּשָׁה וְהִשְׁמִינָה מַחֲזִירָהּ בְּעֵיינָהּ.

Rebbi Ze‘ira said, this implies that if he robbed a fattened animal and it became thin, he has to replace the fat. Rav Ḥisda said, this implies that if he robbed a thin animal and fattened it, he has to return it as is.

מִפְּנֵי שֶׁעִיבְּרָה אֶצְלוֹ וְיָלְדָה. מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. מָאן תַּנִּיתָהּ. רִבִּי יַעֲקֹב. דְּתַנֵּי. זֶה הַכְּלָל. שֶׁהָיָה רִבִּי יַעֲקֹב אוֹמֵר. כָּל גְּזֵילָה שֶׁהִיא קַיֶימֶת בְּעֵינֶיהָ וְלֹא נִשְׁתַּנֵּית מִבְּרִיָיתָהּ אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. וְהַגַּנָּב לְעוֹלָם מְשַׁלֵּם כְּשָׁעַת הַגְּנֵיבָה.

Because it became pregnant at his place and calved he pays its value at the time of the robbery. Who stated this? Rebbi Jacob, as it was stated: “This is the principle about which Rebbi Jacob said: About any robbed object which exists as before and was not changed from the state in which it was created, he tells him: Here is your property before you. And the thief always pays the value at the time of theft.”

Mishnah

משנה: גָּזַל בְּהֵמָה וְהִזְקִינָה עֲבָדִים וְהִזְקִינוּ מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. רִבִּי מֵאִיר אוֹמֵר יֹאמַר לוֹ בָּעֲבָדִים הֲרֵי שֶׁלָּךְ לְפָנֶיךָ.

MISHNAH: If he robbed an animal and it aged, slaves and they aged, he has to pay their value at the time of the robbery. Rebbi Meīr says, he may say about slaves: Here is your property before you.

Halakhah

הלכה: גָּזַל בְּהֵמָה וְהִזְקִינָה כול׳. רַב הוּנָא אָמַר. בְּשֶׁגָּזַל עֵגֶל וְנַעֲשֶׂה שׁוֹר. אֲבָל גָּזַל שׁוֹר וְהִזְקִין אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. שְׁמוּאֵל אָמַר. אֲפִילוּ גָּזַל עֵגֶל וְנַעֲשֶׂה שׁוֹר אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. תַּנֵּי רַב קַרְנָא. וַאֲפִילוּ גָּזַל עֵגֶל וְנַעֲשֶׂה שׁוֹר וְטָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי ד̇ וְה̇ עֵגֶל. אָמַר אָבוֹי דִשְׁמוּאֵל בַּר אִמִּי בְשֵׁם רַב יְהוּדָה. הֲלָכָה כְּרִבִּי מֵאִיר.

HALAKHAH: “If he robbed an animal and it aged,” etc. Rav Huna said, if he robbed a calf and it became a bull; but if he robbed a bull and it aged, he tells him: Here is your property before you. Samuel said, even if he robbed a calf and it became a bull, he tells him: Here is your property before you. Rav Qarna stated: Even if he robbed a calf and it became a bull before he slaughtered or sold it, he pays quadruple or quintuple the value of a calf. The father of Samuel bar Immi said in the name of Rav Jehudah: Practice follows Rebbi Meïr.

Mishnah

משנה: גָּזַל מַטְבֵּעַ וְנִסְדַּק פֵּירוֹת וְהִרְכִּיבוּ יַיִן וְהֶחֱמִיץ מְשַׁלֵּם כְּשָׁעַת הַגְּזֵילָה. מַטְבֵּעַ וְנִפְסַל תְּרוּמָה וְנִטְמֵאת חָמֵץ וְעָבַר עָלָיו הַפֶּסַח בְּהֵמָה וְנֶעֶבְדָה בָהּ עֲבֵירֵה אוֹ שֶׁנִּפְסְלָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ אוֹ שֶׁהָיְתָה יוֹצֵאת לִיסָּקֵל אוֹמֵר לוֹ הֲרֵי שֶׁלָּךְ לְפָנֶיךָ.

MISHNAH: If he robbed a coin and it was split, fruits and they rotted, wine and it spoiled, he pays their value at the time of the robbery. A coin and it was declared invalid, heave and it became impure, leavened matter and Passover passed, an animal which was used for sin, or which became disqualified from the altar, or which was taken out to be stoned, he tells him: Here is your property before you.

Halakhah

הלכה: גָּזַל מַטְבֵּעַ וְנִסְדַּק כול׳. רַב הוּנָא אָמַר. בְּשֶׁפְּסָלַתּוּ מַלְכוּת. שְׁמוּאֵל אָמַר בְּשֶׁנִּסְדַּק וַדַּאי. רִבִּי יוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. וְהֵן שֶׁהִרְקִיבוּ מִן הַכְּנִימָה. אֲבָל אִם הִרְקִיבוּ מִתּוֹלַעַת כִּבְרִיאִין הֵן. רַב הוּנָא אָמַר. בְּשֶׁפְּסָלַתּוּ מַלְכוּת. אֲבָל פְּסָלַתּוּ מְדִינָה אוֹמֵר לוֹ הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. שְׁמוּאֵל אָמַר. אֲפִלוּ פְּסָלַתּוּ מַלְכוּת אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ.

HALAKHAH: “If he robbed a coin and it was split,” etc. Rav Huna said, if the government invalidated it. Samuel said, if really it was split. Rebbi Jehudah ben Pazi in the name of Rebbi Yose ben Ḥanina: Only if they rotted because of maggots but if they rotted because of worms they are like healthy ones. Rav Huna said, if the government invalidated it, but if the country invalidated it, he may say to him: Here is your property before you. Samuel said, even if the government invalidated it, he may say to him: Here is your property before you.

רִבִּי יוּדָן לָא נְחִית לְבֵית וַועֲדָא. קָם עִם רִבִּי מָנָא. אֲמַר לֵיהּ. מַה חִידּוּת הֲוָה לְכוֹן בְּבֵי מִדְרָשָׁא יוֹמָא דֵין. אֲמַר לֵיהּ. מִילָּה פַלָּן. אָמַר לֵיהּ. וְלֹא מַתְנִיתָא הִיא. תְּרוּמָה וְנִטְמֵאת. אָמַר לֵיהּ. תִּיפְתָּר בְּשֶׁנִּיטְמֵאת מֵאֵילֶיהָ וְלֵית שְׁמַע מִינָּהּ כְּלוּם.

Rebbi Yudan did not go to the house of assembly. He met Rebbi Mana and asked him, what was new for you in the house of study today? He told him, such and such a subject. He replied, is that not a Mishnah, “heave and it became impure”? He replied, explain it if it became impure by itself and you cannot infer anything.

חִילְפַיי אָמַר. נִשְׁבַּע לוֹ קוֹדֶם הַפֶּסַח. אַחַר הַפֶּסַח מְשַׁלֵּם לוֹ חָמֵץ יָפֶה. אָמַר רִבִּי מָנָא. אָזְלִית לְקַיְסָרִין וְאַשְׁכְּחִית לְרִבִּי חִזְקִיָּה דְּדָרִיש לָהּ מִשּׁוֹם דְּרִבִּי יַעֲקֹב בַּר אָחָא. אִין אִית בַּר נַשׁ פְּלִיג עַל חִילְפַיי שֶׁאֵין מְשַׁלֵּם חָמֵץ יָפֶה. הַכֹּל מוֹדִין בְּחָמֵץ שֶׁמְשַׁלֵּם חָמֵץ יָפֶה.

Ḥilfai said, if he swore to him before Passover, then after Passover he pays him for fully useable leavened matter. Rebbi Mana said, I went to Caesarea and asked Rebbi Ḥizqiah, who quoted this in the name of Rebbi Jacob bar Aḥa, is there anybody who disagrees with Ḥilfai so that he would not have to pay for fully useable leavened matter? Everybody agrees about leavened matter that he has to pay for fully useable leavened matter.

Mishnah

משנה: נָתַן לְאוּמָּנִין לְתַקֵּן וְקִילְקְלוּ חַיָיבִין לְשַׁלֵּם. נָתַן לְחָרָשׁ שִׁידָּה תֵּיבָה וּמִגְדָּל לְתַקֵּן וְקִילְקֵל חַיָיב לְשַׁלֵּם. וְהַבַּנַּאי שֶׁקִּיבֵּל עָלָיו אֶת הַכּוֹתֶל לְסוֹתְרוֹ וְשִׁיבַּר אֶת הָאֲבָנִים אוֹ שֶׁהִזִּיק חַיָיב לְשַׁלֵּם. הָיָה סוֹתֵר מִצַּד זֶה וְנָפַל מִצַּד אַחֵר פָּטוּר וְאִם מַחֲמַת הַמַּכָּה חַיָיב.

MISHNAH: If one gave something to artisans to repair and they broke it, they are liable. If one gave a chest, a box, or a cupboard to a woodworker to repair and he broke it, he is liable. And the builder who contracted to take down a wall is liable to pay if he ruined the stones or caused damage. If he was taking it down on one side when if collapsed on the other side he is not liable, but when it happened because of the pounding he is liable.

Halakhah

הלכה: נָתַן לְאוּמָּנִין לְתַקֵּן וְקִילְקְלוּ כול׳. רַב הוּנָא אָמַר. וְהוּא שֶׁקָּבַע בּוֹ מַסְמֵר הָאַחֲרוֹן כְּדֵי לְזַכּוֹת לְכֵלָיו.

HALAKHAH: “If one gave something to artisans to repair and they broke it,” etc. Rav Huna said, only if he put in the last nail to acquire the rights to his utensils.

Mishnah

משנה: נָתַן צֶמֶר לַצַּבָּע וְהִקְדִּיחֳהּ הַיּוֹרָה נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָאוּר אִם הַשְּׁבָח יֶתֶר עַל הַהוֹצָאָה נוֹתֵן לוֹ אֶת הַיְצִיאָה וְאִם הַיְצִיאָה יְתֵירָה עַל הַשְּׁבָח נוֹתֵן לוֹ אֶת הַשְּׁבָח. לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָאוֹ שָׁחוֹר שָׁחוֹר וּצְבָאוֹ אָדוֹם רִבִּי מֵאִיר אוֹמֵר נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רִבִּי יְהוּדָה אוֹמֵר אִם הַשְּׁבָח יֶתֶר עַל הַיְצִיאָה נוֹתֵן לוֹ אֶת הַיְצִיאָה וְאִם הַיְצִיאָה יְתֵירָה עַל הַשְּׁבָח נוֹתֵן לוֹ אֶת הַשְּׁבָח.

MISHNAH: If one gave wool to the dyer and the vat burned it, he gives him the value of his wool. If he dyed it poorly, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value. To dye it red and he dyed it black, black and he dyed it red, Rebbi Meïr says, he gives him the value of his wool. Rebbi Jehudah says, if the increased value is more than the expenses, he gives him his expenses; if the expenses are more than the increased value he gives him the increased value.

Halakhah

הלכה: נָתַן צֶמֶר לַצַּבָּע כול׳. רַב הוּנָא אָמַר. שֶׁהִקְדִּיחוּ סַמְמָנִין. אֲבָל הִקְדִּיחָה יוֹרָה אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. שְׁמוּאֵל אָמַר. אֲפִילוּ הִקְדִּיחוּ סַמְמָנִין אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ.

HALAKHAH: “If one gave wool to the dyer,” etc. Rav Huna said, if chemicals burned it, but if the vat burned it, he may say to him: Here is your property before you. Samuel said, even if chemicals burned it, he may say to him: Here is your property before you.

מָהוּ אִם הַשְּׁבָח יֶתֶר עַל הַהוֹצָאָה נוֹתֵן לוֹ הַהוֹצָאָה. בַּר נַשׁ דִּיהַב לְחַבְרֵיהּ חֲמִשָּׁה מִינֵי עֲמַר וַחֲמִשָּׁה מִינֵי סַמְמָנִין וָעֲשָׂרָה מָנוֹי אַגְרֵיהּ. אֲמַר לֵיהּ. צִיבְעֵיהּ סוֹמַק וּצְבָעֵיהּ אוּכָּם. אֲמַר לֵיהּ. אִילּוּ צְבַעְתֵּיהּ סוֹמַק הֲוָה טָב עֶשְׂרִים וַחֲמִשָּׁה מָנוֹי וּכְדוּ דִצְבַעְתֵּיהּ אוּכָּם לֵית הוּא טָב אֶלָּא עֶשְׂרִין מָנוֹי. אַתְּ אוֹבַדְתְּ דִּידָךְ. אֲנָא לָא אוֹבֵד דִּידִי. אָמַר רִבִּי יוֹנָה. וְתִשְׁמַע מִינֵּהּ. בַּר נַשׁ דִּיהַב לְחַבְרֵיהּ ח̇ דֵּינָרִין דִּזְבִין לֵיהּ חִיטִּין מִטִּיבֵּרִיָּה וּזְבַן לֵיהּ מִצִּיפּוֹרִי. אֲמַר לֵיהּ. אִילּוּ זְבַנְתְּ לִי מִטִּיבֵּרִיָּא הֲווֹן עֶשְׂרִין וַחֲמִשָּׁה מוֹדִיי. כְּדוֹן דִּזְבַנְתְּ מִצִּיפּוֹרִי לֵיתְנוּן אֶלָּא עֶשְׂרִין מוֹדִיי. אַתְּ אוֹבַדְתְּ דִּידָךְ. אֲנָא לָא אוֹבֵד דִּידִי.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

תַּנֵּי. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח לוֹ חִטִּים וְלָקַח לוֹ שְׂעוֹרִים. אִם פָּחֲתוּ פָּחֲתוּ לוֹ וְאִם הוֹתִירוּ הוֹתִירוּ לוֹ. וְתַנֵּי חוֹרָן. אִם פָּחֲתוּ פָּחֲתוּ לוֹ וְאִם הוֹתִירוּ הוֹתִירוּ לִשְׁנֵיהֶן. [מָן דָּמַר אִם פָּחֲתוּ פָּחֲתוּ לוֹ וְאִם הוֹתִירוּ הוֹתִירוּ לוֹ רִבִּי מֵאִיר. מַה טַעֲמָא דְּרִבִּי מֵאִיר. שֶׁלֹּא נִתְכַּוֵון הַמּוֹכֵר לְזַכּוֹת אֶלָּא לַלּוֹקֵחַ. וּמָן דָּמַר אִם פָּחֲתוּ פָּחֲתוּ לוֹ וְאִם הוֹתִירוּ הוֹתִירוּ לִשְׁנֵיהֶן רִבִּי יְהוּדָה.] מַאי טַעֲמָא דְּרִבִּי יוּדָן. שֶׁלֹּא נִתְכַּוֵון הַמּוֹכֵר לְזַכּוֹת אֶלָּא לְבַעַל הַמָּעוֹת. וְלָמָּה אֵין חוֹלֵק עִמּוֹ. שֶׁאָסוּר לִיהֲנוֹת מֵחֲבֵירוֹ. מֵעַתָּה אֲפִילוּ אָמַר לוֹ לִיקַּח לוֹ חִטִּים וְלָקַח לוֹ חִטִּים. [אָמַר רִבִּי יוֹחָנָן. בְּשָׁעָה שֶׁאָמַר לוֹ לִיקַּח לוֹ בָהֶן חִטִּין וְלָקַח לוֹ חִטִּין] לֹא נִתְכַּוֵון הַמּוֹכֵר לְזַכּוֹת אֶלָּא לְבַעַל הַמָּעוֹת. וּבְשָׁעָה שֶׁאָמַר לוֹ לִיקַּח חִיטִּים וְלָקַח לוֹ שְׂעוֹרִים לֹא נִתְכַּוֵון מוֹכֵר לְזַכּוֹת אֶלָּא לַלּוֹקֵחַ וְקִיֵים מַה בְיָדֵיהּ. אָמַר רִבִּי נָסָא. בְּשָׁעָה שֶׁקִּיֵים שְׁלִיחוּתוֹ לֹא נִתְכַּוֵון הַמּוֹכֵר לְזַכּוֹת לְבַעַל הַמָּעוֹת. לא קִיֵים שְׁלִיחוּתוֹ נִתְכַּוֵון לְזַכּוֹת לַלּוֹקֵחַ. וְלָמָּה חוֹלֵק עִמּוֹ. אָמַר. הוֹאִיל וּבָאָת לוֹ הֲנָיָיה מִתַּחַת יָדוֹ אַף הוּא חוֹלֵק עִמּוֹ.

It was stated: One gives money to another to buy wheat for him, but the man bought barley. If it went down in price, it went down in price for him; if it rose in price, it rose for him. We stated otherwise: “If it went down in price, it went down in price for him; if it rose in price, it rose for both of them.” [He who said if it went down in price, it went down in price for him; if it rose in price, it rose for him, is Rebbi Meïr. What is Rebbi Meïr’s reason? Because the seller intended to transfer ownership only to the buyer. But he who said, if it went down in price, it went down in price for him; if it rose in price, it rose for both of them, is Rebbi Jehudah.] What is Rebbi Jehudah’s reason? Because the seller intended to transfer ownership only to the owner of the money. Why does he (not) split with him? Because it is forbidden to take advantage of another person. Then even if one gave him money to buy wheat and he bought wheat? [Rebbi Joḥanan said, if he had given money to buy wheat and he bought wheat,] the seller intended to transfer ownership only to the owner of the money. If he had given money to buy wheat and he bought barley, the seller intended to transfer ownership only to the buyer, who is stuck with what he has on his hands. Rebbi Nasa said, if he was true to his agency, did the seller not intend to transfer ownership to the owner of the money? If he was not true to his agency, he intended to transfer ownership to the buyer. Then why does he split with him? He said, because he realizes a profit by means of the other man’s money, he splits with him.

הָתִיב רִבִּי שְׁמוּאֵל בַּר בָּא קוֹמֵי רִבִּי יוֹחָנָן. וְהָתַנִּינָן. אֶחָד הַמַּקְדִּישׁ נְכָסָיו וְאֶחֶד הַמַּעֲרִיךְ עַצְמוֹ אֵין לוֹ בִּכְסוּת אִשְׁתּוֹ וּבָנָיו. אָמַר. לֹא עָלַת עַל דַּעְתּוֹ לוֹמַר בִּכְסוּת אִשְׁתּוֹ וּבָנָיו. וְהָתַנִּינָן. עֶרְכִּי עָלַי. כֵּיוָן שֶׁאָמַר עֶרְכִּי עָלַי לֹא קָבַע לְעַצְמוֹ אֶלָּא נ̇ סֶלַע. הָאוֹמֵר. עֶרְכִּי עָלַי עַל מְנָת שֶׁלֹּא לְסַדֵּר מַה שֶׁעַל אִשְתִּי וּבָנַיי. רִבִּי נָסָא בְשֵׁם רִבִּי בּוּן בַּר חִיָיה. הָאוֹמֵר. עֶרְכִּי עָלַי עַל מְנָת שֶׁלֹּא לְסַדֵּר מֵחֶפֶץ פְּלוֹנִי. אֵין מְסַדְּרִין לוֹ מֵאוֹתוֹ הַחֵפֶץ. רַב הוֹשַׁעְיָה בְשֵׁם שְׁמוּאֵל בַּר אַבָּא. זֹאת אוֹמֶרֶת שֶׁאֵין שָׁמִין עֲרָכִין מִן הַמִּטַּלְטְלַין דְּבַר תּוֹרָה אֶלָּא מִדִּבְרֵיהֶן.

Rebbi Samuel bar Abba objected before Rebbi Joḥanan. Did we not state: “Both the person who dedicates and the one who vows his own valuation exclude their wives’ and children’s clothing.” He answered, nobody thought to include their wives’ and children’s clothing. But did we not state: “My valuation on myself”; at the moment when he said, my valuation on myself, he only obligated himself for fifty tetradrachmas. If he says, my valuation on myself on condition not to pledge what is worn by my wife and children? Rebbi Nasa in the name of Samuel bar Abba: One who says, my valuation on myself on condition not to pledge a particular thing, one cannot use that particular thing as a pledge. Rav Hoshaia in the name of Samuel bar Abba: This implies that one does not foreclose valuations from movables by biblical decree but only from the rabbis.

Mishnah

משנה: הַגּוֹזֵל אֶת חֲבֵירוֹ שָׁוֶה פְרוּטָה וְנִשְׁבַּע לוֹ יוֹלִיכֶנּוּ אַחֲרָיו אֲפִילוּ לְמָדַי. לֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ אֲבָל נוֹתֵן לִשְׁלִיחַ בֵּית דִּין. וְאִם מֵת יַחֲזִיר לְיוֹרְשָׁיו. נָתַן לוֹ אֶת הַקֶּרֶן וְלֹא נָתַן לוֹ אֶת הַחוֹמֶשׁ מָחַל לוֹ עַל הַקֶּרֶן וְלֹא מָחַל לוֹ עַל הַחוֹמֶשׁ מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִפָּחוֹת מִשָּׁוֶה פְרוּטָה בַקֶּרֶן אֵינוֹ צָרִיךְ לֵילֵךְ אַחֲרָיו. נָתַן לוֹ אֶת הַחוֹמֶשׁ וְלֹא נָתַן לוֹ אֶת הַקֶּרֶן מָחַל לוֹ עַל הַחוֹמֶשׁ וְלֹא מָחַל לוֹ עַל הַקֶּרֶן מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִשָּׁוֶה פְרוּטָה בַקֶּרֶן צָרִיךְ לֵילֵךְ אַחֲרָיו. נָתַן לוֹ אֶת הַקֶרֶן וְנִשְׁבַּע לוֹ עַל הַחוֹמֶשׁ הֲרֵי זֶה מְשַׁלֵּם חוֹמֶשׁ עַל חוֹמֶשׁ עַד שֶׁיִּתְמָעֵט הַקֶּרֶן פָּחוֹת מִשָּׁוֶה פְרוּטָה. וְכֵן בַּפִּקָּדוֹן אוֹ בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת עֲמִיתוֹ אוֹ מָצָא אֲבֵדָה וְכִחֵשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם.

MISHNAH: He who robbed at least a peruṭa’s worth from a fellow man and swore to him should deliver it to him even in Media. He should deliver neither to [the victim’s] son nor to his agent, but he may deliver to an agent of the court, and if [the victim] had died, he has to make restitution to his heirs. If he had returned the capital but not the fifth, or [the victim] had forgiven him the capital but not the fifth or had forgiven him both except for less than a peruṭa’s worth of the capital, he need not follow him. If he had returned the fifth but not the capital, or [the victim] had forgiven him the fifth but not the capital or had forgiven him both except for a peruṭa’s worth of the capital, he has to follow him. If he paid the capital but swore on the fifth, he pays a fifth for the fifth until the capital becomes less than a peruṭa’s worth. And so “for a deposit, or a partnership, or robbery, or if he oppressed his neighbor, or found lost property and denied it, and swore falsely,” has to pay the capital, and a fifth, and a reparation sacrifice.

Halakhah

הלכה: הַגּוֹזֵל אֶת חֲבֵירוֹ שָׁוֶה פְרוּטָה כול׳. כֵּינִי מַתְנִיתָא. עַד שֶׁיִּתְמָעֵט חוֹמֶשׁ הָאַחֲרוֹן פָּחוֹת מִשָּׁוֶה פְרוּטָה. אָמַר רִבִּי יוֹנָתָן. בִּנְתִינַת הַחוֹמֶשׁ נַעֲשֶׂה חוֹמֶשׁ קֶרֶן. לֹא אַתְיָא אֶלָּא בְשָׁעַת עֵדִים וּבְשָׁעַת הַקָּרְבָּן.

HALAKHAH: “He who robbed at least a peruṭa’s worth from a fellow man,” etc. So is the Mishnah: Until the last fifth becomes less than a peruṭa’s worth. Rebbi Jonathan said: By handing over the fifth, the fifth becomes capital. This only applies with witnesses and at the time of sacrifices.

Mishnah

משנה: אֵיכָן פִּקְדוֹנִי. אָמַר לוֹ אָבַד מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵידִים מֵעִידִין אוֹתוֹ שֶׁאֲכָלוֹ מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. אֵיכָן פִּקְדוֹנִי. אָמַר לוֹ נִגְנַב מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵידִים מֵעִידִין אוֹתוֹ שֶׁגְּנָבוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. הַגּוֹזֵל אֶת אָבִיו וְנִשְׁבַּע לוֹ וָמֵת הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ לְבָנָיו אוֹ לְאֶחָיו וְאִם אֵינוֹ רוֹצֶה אוֹ שֶׁאֵין לוֹ לוֹוֶה וּבַעֲלֵי הַחוֹב בָּאִין וְנִפְרָעִין.

MISHNAH: Where is my deposit? He told him ‘it was lost’. ‘I will make you swear’ and he said ‘amen’. If witnesses testify against him that he ate it, he pays the capital. If he confessed on his own, he has to pay the capital, and a fifth, and a reparation sacrifice. Where is my deposit? He told him ‘it was stolen’. ‘I will make you swear’ and he said ‘amen’. If witnesses testify against him that he stole it, he pays double restitution. If he confessed on his own, he has to pay the capital, and a fifth, and a reparation sacrifice. He who robbed from his father and swore to him when he died has to pay capital and fifth to his sons or brothers. But if he refuses, or does not have the money, he takes a loan and the creditors come and make themselves paid.

Halakhah

הלכה: אֵיכָן פִּקְדוֹנִי. וְאָמַר לוֹ אָבַד כול׳. תַּנֵּי. אֵין מְקַבְּלִין פִּיקָּדוֹן מִנָּשִׁים וַעֲבָדִים וּקְטַנִּים. קִיבֵּל מֵאִשָּׁה יַחֲזִיר לָהּ. מֵתָה יַחֲזִיר לְבַעֲלָהּ. מֵעֶבֶד יַחֲזִיר לוֹ. וְאִם מֵת יַחֲזִיר לְרַבּוֹ. מִקָּטָן יַחֲזִיר לוֹ. מֵת יַחֲזִיר לְאָבִיו. וְעוֹשֶה בָהֶן סְגוּלָּה. וְכוּלָּן שֶׁאָמְרוּ בִשְׁעַת מוֹתָן יִינָתְנוּ לִפְלוֹנִי שֶׁהֵן שֶׁלּוֹ. יַעֲשֶׂה פֵירוּשׁ לְפֵירוּשׁוֹ. רִבִּי זְבִידָא בְשֵׁם רִבִּי בָּא בַּר מָמָל. וּבִלְבַד בְּעֵדִים. כְּהָדָא אִיתַת דְּרִבִּי בָּא בַּר חָנָה מִי דָמְכָא אָמְרָה. אָהֵן קִידּוּשָׁא דִבְרַתִּי. וְהוּא אָמַר. לֵית הוּא אֶלָּא דִידִי. אָתָא עוֹבְדָא קוֹמֵי רַב אָמַר. אֵין אָדָם מָצוּי לְשַׁקֵּר בִּשְׁעַת מִיתָה.

HALAKHAH: “Where is my deposit? He told him ‘it was lost’,” etc. It was stated: “One does not accept deposits from women, or slaves, or underage children. If one accepted from a woman, he should return it to her; if she died, he should return it to her husband. If one accepted from a slave, he should return it to him; if he died, he should return it to his master. From an underage child, he should return it to him, if he died he should return it to his father, and make it a safe investment. If any of these said at the moment of their death, it should be given to X because it is his property, one should follow his interpretation.” Rebbi Zebida in the name of Rebbi Abba bar Mamal: Only before witnesses. As the following: When Rebbi Abba bar Ḥana’s wife was dying, she said, these rings belong to my daughter. But he said no, they are mine. The case came before Rav who said, people are not given to lying at the time of their death.

Mishnah

משנה: הָאוֹמֵר לִבְנוֹ קוֹנָם שֶׁאַתָּה נֶהֱנֶה לִי אִם מֵת יוֹרִישֶׁנּוּ. בְּחַיָּי וּבְמוֹתִי אִם מֵת לֹא יוֹרִישֶׁנּוּ וְיִּתֵּן לְבָנָיו אוֹ לְאֶחָיו וְאִם אֵין לוֹ לוֹוֶה וּבַעֲלֵי הַחוֹב בָּאִין וְנִפְרָעִין.

MISHNAH: If somebody says to his son: A qônām that you cannot enjoy anything from me, when he dies he can inherit from him. During my lifetime and after my death, when he dies he cannot inherit from him but should give it to his sons or his brothers, and if he has nothing he may take a loan; the creditors come and make themselves paid.

Halakhah

הלכה: הָאוֹמֵר לִבְנוֹ קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי כול׳. אָמַר רִבִּי יִרְמְיָה. חֲמִי הֵיךְ תַּנִּינָן הָכָא. הָאוֹמֵר לִבְנוֹ. קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי. אִם מֵת יִירָשֶׁנּוּ. בְּחַיָּי וּבְמוֹתִי. אִם מֵת לֹא יִירָשֶׁנּוּ. וְהָתַנֵּי. בְּחַיַּי. אִם מֵת יִירָשֶׁנּוּ. בְּמוֹתִי. אִם מֵת יִירָשֶׁנּוּ. בְּחַיַּי וּבְמוֹתִי. אִם מֵת לֹא יִירָשֶׁנּוּ. מַה בֵין אָהֵן דָּמַר חָדָא חָדָא לָהֵן דָּמַר תַּרְתֵּי תַּרְתֵּי. רַב יִרְמְיָה וְרִבִּי יוֹסֵי בֵּן חֲנִינָה תְּרֵיהוֹן אָמְרִין. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנַס בְחַיַּי וּבְמוֹתִי. כֵּיוָן שֶׁאָמַר. לְבַיִת זֶה. אֲסָרוֹ עָלָיו בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה. אָמַר רִבִּי יוֹסֵי. תַּנִּינָן בִּנְזָקִין מַה דְלֹא תַנִּינָן בִּנְדָרִין. קוֹנָם הֲנָיַית נְכָסַיי אֵילּוּ עָלַי בְּחַיַּי וּבְמוֹתִי. כֵּיוָן שֶׁאָמִר. אֵילּוּ. אֲסָרָן עָלָיו בֵּין בַּחַיִּים בֵּין לְאַחַר מִיתָה.

HALAKHAH: “If somebody says to his son: A qônām that you cannot enjoy anything from me,” etc. Rebbi Jeremiah said, look what we did state here: “If somebody says to his son, ‘a qônām that you can not enjoy anything from me,’ if he dies, the son inherits; ‘during my lifetime and after my death,’ if he dies, he cannot inherit.” Did we not state, ‘during my lifetime’, he inherits; ‘after my death’, he inherits, ‘during my lifetime and after my death’, he cannot inherit? What is the difference between the one who says it one by one and the one who says it by twos? Rav Jeremiah and Rebbi Yose ben Ḥanina both say, ‘a qônām that I shall not enter this house during my lifetime and after my death’, since he said “this house”, he forbade it on himself during lifetime and after death. Rebbi Yose said, we have stated in Neziqin what we did not state in Nedarim: ‘A qônām that I cannot enjoy these my properties during my lifetime and after my death,’ from the moment he said “these” he forbade them to himself during his lifetime and after his death.

Mishnah

משנה: הַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ וָמֵת הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ שֶׁנֶּאֱמַר וְאִם אֵין לָאִישׁ גּוֹאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם וגו׳. הָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם וָמֵת הַכֶּסֶף יִינָּתֵן לְבָנָיו וְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה. נָתַן אֶת הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר וָמֵת אֵין הַיּוֹרְשִׁין יְכוֹלִין לְהוֹצִיא מִיָּדָם שֶׁנֶּאֱמַר אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֶן לוֹ יִהְיֶה.

MISHNAH: One who robbed from a proselyte, swore to him, and [the proselyte] died, has to pay the capital and the fifth to the priests and the reparation offering to the altar as it is said: “If the man has no heirs to give the reparation to, the reparation etc.” If he was bringing the money and the reparation offering when he died, the money should be given to his sons and the reparation offering shall graze until it becomes disqualified, then be sold, and the amount be given for voluntary offerings. If he had given the money to the men of the watch when he died, the heirs cannot ask it back from them since it is said: “What a man give to a Cohen shall be the latter’s.”

Halakhah

הלכה: הַגּוֹזֵל אֶת הַגֵּר כול׳. חִילְפַיי וְרִבִּי יוֹסֵי בַּר חֲנִינָה אָמְרֵי. דְּרִבִּי יוֹסֵי הַגָּלִילִי הִיא. דְּדָרַשׁ רִבִּי יוֹסֵי הַגָּלִילִי. בַּמֶּה הַכָּתוּב מְדַבֵּר. בְּגוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ וָמֵת שֶׁמְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ. וְאִם אֵין לָאִישׁ גּוֹאֵל. הַטָּעוּן כַּפָּרָה חַיָיב. יָצָא זֶה שֶׁאֵין טָעוּן כַּפָּרָה. דָּרַשׁ רִבִּי עֲקִיבָה כְשֶׁבָּא מִזּוּפְרִין. בַּמֶּה הַכָּתוּב מְדַבֵּר. בְּגוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ וָמֵת שֶׁמְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ. שֶׁנֶּאֱמַר וְאִם אֵין לָאִישׁ גּוֹאֵל וגו׳. אֵין לָךְ אָדָם בְּיִשְׂרָאֵל שֶׁאֵין לוֹ גוֹאֵל אֶלָּא זֶה הַגֵּר. רַב וְרֵישׁ לָקִישׁ אָמְרֵי. רִבִּי עֲקִיבָה הִיא. דְּאָמַר תּוּשָׁב אַשְׁמָה בְּכָל מָקוֹם.

HALAKHAH: “One who robbed from a proselyte,” etc. Ḥilfai and Rebbi Yose bar Ḥanina said, this is Rebbi Yose the Galilean’s, as Rebbi Yose the Galiean explained: Of what does the verse speak? About one who robbed from a proselyte, swore to him, who then died, that he would pay the capital and the fifth to the priests and the reparation offering to the altar. “If the man have no relative,” he who needs atonement is obligated; this excludes the one who does not need atonement. Rebbi Aqiba explained when he came from Zephyrium: About one who robbed from a proselyte, swore to him, who then died, that he would pay the capital and the fifth to the priests and the reparation offering to the altar, as it is said: “If the man have no relative,” etc. The only person in Israel who has no relative is the proselyte. Rav and Rebbi Simeon ben Laqish said, it is Rebbi Aqiba’s who said that the wrongly acquired property has to be returned in any case.

Mishnah

משנה: נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה אִם קַיָים הָאָשָׁם יַקְרִיבוּהוּ בְנֵי יְדַעְיָה וְאִם לָאו יַחֲזוֹר וְיָבִיא אָשָׁם אֲחֵר שֶׁהַמֵּבִיא גְזֵילוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ יָצָא. אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵילוֹ לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחוֹמֶשׁ אֵין חוֹמֶשׁ מְעַכֵּב.

MISHNAH: If he gave the money to Yehoiarib and the reparation offering to Yedaiah, he has fulfilled his obligation. The reparation offering to Yehoiarib and the money to Yedaiah, if the offering still is alive it should be brought by Yedaiah; otherwise he was to come back and bring another reparation offering; for he who brings the robbed item before he brings the reparation offering has fulfilled his obligation, but he who brings the reparation offering before he brings the robbed item has not fulfilled his obligation. If he paid the capital but not the fifth, the fifth is no obstacle.

Halakhah

הלכה: נָתַן אֶת הַכֶּסֶף לִיהוֹיָרִיב כול׳. רִבִּי חִזְקִיָּה אָמַר. בִּשְׁתֵּי שַׁבָּתוֹת פְּלִיגִין. רִבִּי יוֹסֵי אָמַר. בְּשַׁבָּת אַחַת. מָאן דָּמַר. בִּשְׁתֵּי שַׁבָּתוֹת. נָתַן אֶת הַכֶּסֶף לִיהוֹיָרַיב בְּמִשְׁמָר יְדַעְיָה וְאָשָׁם לִידַעְיָה בְמִשְׁמָר יְהוֹיָרִיב יָצָא. רִבִּי אוֹמֵר. אִם כְדִבְרֵי רִבִּי יוּדָן אִם הִקְרִיבוּ בְנֵי יְהוֹיָרִיב אֶת הָאָשָׁם לֹא נִתְכַּפֵּר לָהֶן אֶלָּא יוֹלִיךְ אֶת הַכֶּסֶף מִבְּנֵי יְדַעְיָה אֶל בְּנֵי יְהוֹיָרִיב. וְיַקְרִיבוּ בְּנֵי יְהוֹיָרִיב אֶת הָאָשָׁם וְיִתְכַּפֵּר לָהֶן. זֹאת אוֹמֶרֶת. אַנְשֵׁי מִשְׁמָר שֶׁזָּכוּ בַּמִּשְׁמָר שֶׁלֹּא בְשַׁבָּתָן מוֹצִיאִין אוֹתוֹ מִיָּדָן. מָאן דָּמַר. בְּשַׁבָּת אַחַת פְּלִיגִין. נָתַן אֶת הַכֶּסֶף לִיהוֹיָרִיב בְּמִשְׁמָר יְדַעְיָה אָשָׁם לִידַעְיָה בְמִשְׁמָר יְהוֹיָרִיב לֹא יָצָא כול׳. זֹאת אוֹמֶרֶת. אַנְשֵׁי מִשְׁמָר שֶׁזָּכוּ בְקָרְבַּן בְּשַׁבָּתָן אֵין מוֹצִיאִין אוֹתָן מִיָּדָן. וְאִם עִיבֵּר מִשְׁמָר בְּנֵי יְהוֹיָרִיב. כֵּינִי מַתְנִיתָא. וְאִם הָיָה שֶׁעִיבֵּר לְאַחַר יָמִים זָכוּ בְּנֵי יְהוֹיָרִיב אֶת הָאָשָׁם לֹא נִתְכַּפֵּר לָהֶן. אֶלָּא יוֹלִיךְ אֶת הַכֶּסֶף מִבְּנֵי יְדַעְיָה אֶצֶל בְּנֵי יְהוֹיָרִיב וְיַקְרִיבוּ בְנֵי [יְדַעְיָה] אֶת הָאָשָׁם וְיִתְכַּפֵּר לָהֶם. זֹאת אוֹמֶרֶת. אַנְשֵׁי מִשְׁמָר שֶׁזָּכוּ בְקָרְבַּן בְּשַׁבָּתָן. נִתְעַצְּלוּ ולֹא הִקְרִיבוּהוּ מוֹצִיאִין אוֹתָן מִיָּדוֹ.

HALAKHAH: “If he gave the money to Yehoiarib,” etc. Rebbi Ḥizqiah said, they disagree about two weeks, Rebbi Yose said about one week. He who said about two weeks, “if he gave the money to Yehoiarib on Yedaiah’s watch and the reparation offering to Yedaiah on Yehoiarib’s watch, he has fulfilled his obligation. Rebbi said, following Rebbi Jehudah’s words if the men from Yehoiarib offered the reparation offering there was no atonement; but the money should be transferred from the men of Yedaiah to the men of Yehoiarib; the men from Yehoiarib then shall offer the reparation offering for atonement.” This implies that one removes the money given to men of a watch not during their week. He who said that they disagree about one week, if he gave the money to Yehoiarib on Yedaiah’s watch and the reparation offering to Yedaiah on Yehoiarib’s watch, means that he did not fulfill his obligation, etc. This implies that one does not remove a sacrifice which men of a watch received during their week. But if the watch of the men of Yehoiarib dragged their feet, then the baraita implies that they dragged their feet after the men of Yehoiarib received the reparation offering after days, and there is no atonement. But one has to transfer the money from the men of Yedaiah to the men of Yehoiarib, the men of Yedaiah shall offer the reparation offering, and there will be atonement. This implies that if men of a watch received a sacrifice during their week but were lazy and did not offer it, one removes it from their hand.