שבועות ח׳Shevuot 8

Mishnah

משנה: אַרְבָּעָה שׁוֹמְרִין הֵן שׁוֹמֵר חִנָּם וְהַשּׁוֹאֵל נוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. שׁוֹמֵר חִנָּם נִשְׁבָּע עַל הַכֹּל וְהַשּׁוֹאֵל מְשַׁלֵּם אֶת הַכֹּל. נוֹשֵׂא שָׂכָר וְהַשֹּוֹכֵר נִשְׁבָּעִים עַל הַשֶּׁבֶר וְעַל הַשְּׁבוּיָה וְעַל הַמִּיתָה וּמְשַׁלְּמִין אֶת הָאֲבֵידָה וְאֶת הַגְּנֵיבָה:

MISHNAH: There are four kinds of keepers: The unpaid trustee and the borrower, the paid keeper, and the renter. The unpaid trustee swears about everything; the borrower pays for everything; the paid keeper and the renter swear about breakage, abduction, and death, but pay for the lost and the stolen.

Halakhah

הלכה: אַרְבָּעָה שׁוֹמְרִין הֵן כול׳. אָמַר רִבִּי יוֹחָנָן. אַרְבָּעָה שׁוֹמְרִין הֵן וְאֵין חַיָיבִין אֶלָּא דֶּרֶךְ קִינְיָין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. אַף לְעִנְיָין גְּזֵילָה אֵין חַיָיבִין אֶלָּא דֶּרֶךְ קִינְיָין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּמַתְנִיתָא אָמְרָה כֵן. הַמְקַבֵּל שָׂדֶה מֵחֲבֵירוֹ כול׳. רִבִּי חֲנַנְיָה אָמַר רִבִּי בּוּן. אַף בִּגְנֵיבָה אֵין חַיָיבִין אֶלָּא דֶּרֶךְ קִינְיָין. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס. וּמַתְנִיתָא אָמְרָה כֵן. הָיָה מוֹשְׁכוֹ וְיוֹצֵא וּמֵת בִּרְשׁוּת הַבְּעָלִים פָּטוּר. הִגְבִּיהוֹ אוֹ הוֹצִיאוֹ מֵרְשׁוּת הַבְּעָלִים וָמֵת חַיָיב. הִגְבִּיהוֹ בִרְשׁוּת הַבְּעָלִים כְּמִי שֶׁיָּצָא כָל רְשׁוּת הַבְּעָלִים. הָיָה מוֹשְׁכוֹ וְיוֹצֵא עַד שֶׁיָּצָא כָל רְשׁוּת הַבְּעָלִים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בְּעוֹמֶדֶת בַּאֲבוּסוֹ. רִבִּי בּוּן בַּר חִיָיה בָעֵי. אִם בְּעוֹמֶדֶת בָּאֲבוּסוֹ אֲפִילוּ לֹא מָשַׁךְ. אֶלָּא כִי נָן קַיָימִין בְּעוֹמֶדֶת בִּרְשׁוּת הָרַבִּים. מַה. רִבִּי בּוּן בַּר חִיָיה כְבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. יִלְקֶה בְּחָסֵר וְיָתֵר. מָה נָן קַיָימִין. אִם בְּעוֹמֶדֶת בִּרְשׁוּת הָרַבִּים וְחָשַׁב לְגוֹזְלָהּ וָמֵתָה בְּאוֹתָהּ הַמַּחֲשָׁבָה דִּבְרֵי הַכֹּל חַיָיב. אִם עַד שֶׁלֹּא מָשַׁךְ דִּבְרֵי הַכֹּל פָּטוּר. אֶלָּא כִי נָן קַיָימִין בְּעוֹמֶדֶת בַּאֲבוּסוֹ. כִּדְאָמַר רִבִּי בּוּן בַּר חִיָיה כְבֵית שַׁמַּי. אָמַר רִבִּי בּוּן. תַּמָּן בְּקוֹנֶה שֶׁלֹּא מִדַּעַת הַבְּעָלִים. בְּרַם הָכָא בְּקוֹנֶה מִדַּעַת הַבְּעָלִים.

HALAKHAH: “There are four kinds of keepers,” etc. Rebbi Joḥanan said, there are four kinds of keepers and they become liable only through acquisition. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Also in matters of robbery they become liable only through acquisition. Rebbi Yose ben Rebbi Bun said, a baraita said so: “one who contracts with another for a field,” etc. Rebbi Ḥananiah said, Rebbi Abun, also in theft cases they become liable only through acquisition. Rebbi Ḥananiah in the name of Rebbi Phineas, our Mishnah said so: “If he was pulling it to lead it out but it died on the owner’s property, he is not liable. If he lifted it or had it led outside the owner’s property when it died, he is liable.” If he lifted it inside the owner’s property it is as if he had taken it out of the entire property of the owner. If he was pulling it and it left, only after it left the entire property of the owner. Rebbi Abbahu in the name of Rebbi Joḥanan: If it was standing at his feeding trough. Rebbi Abun bar Ḥiyya asked: If it was standing at his feeding trough then even if he did not pull it! But we must deal with the case that it was standing in the public domain. Does Rebbi Abun bar Ḥiyya follow the House of Shammai, since the House of Shammai say, “he shall be hit by less or more”? How do we hold? If it was standing in the public domain and he intended to rustle it when it died, according to everybody he became liable by that intention. If he did not start to pull it, according to everybody he is not liable. But we most hold that it was standing at a feeding trough on his property. As Rebbi Abun bar Ḥiyya said, following the House of Shammai. Rebbi Abun said, there he acquired without the knowledge of its owner; but here when he acquires with the knowledge of its owner.

כְּתִיב כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ וגו׳. לִשְׁמוֹר. וְלֹא לִקְרוֹעַ. לִשְׁמוֹר. וְלֹא לְהַשְׁלִיךְ. לִשְׁמוֹר. וְלֹא לִיתֵּן בְּמַתָּנָה. אָמַר רִבִּי יוֹסֵי. וְהוּא שֶׁאָמַר לִיתֵּן מַתָּנָה לְכָל מִי שֶׁיִּרְצֶה. אֲבָל אָמַר. לִפְלֹנִי. מִכֵּיוָן שֶׁשְּׁמִירָתוֹ עָלָיו כְּמִי שֶׁהוּא עָלָיו.

It is written: If a man give to another, etc’, to keep. To keep, not to tear it up. To keep, not to throw it away. To keep, not to give it away as a gift. Rebbi Yose said, only if he said to give it to anyone he likes. But if he said, to X, since he is obligated to keep it is as if he kept it for him.

תַּנֵּי. וְגוּנַּב מִבֵּית הָאִישׁ. לֹא מֵרֹאשׁ גַּגּוֹ. אָמַר רִבִּי לָעְזָר. הָדָא דְתֵימַר בְּגַג שֶׁאֵינוֹ מְבוּצָּר. אֲבָל בְּגַג מְבוּצָּר כְּבַיִת הוּא.

It was stated: If it was stolen from the man’s house. Not from his roof. Rebbi Eleazar said, that means, from an unprotected roof. But a fortified roof is like a house.

תַּנֵּי. וְגוּנַּב מִבֵּית הָאִישׁ. לֹא מִבֵּית הַשּׁוֹאֵל. וָמַר וְגוּנַּב מִבֵּית הָאִישׁ. לֹא מִבֵּית נוֹשֵׂא שָׂכָר וְהַשּׁוֹכֵר. מִכֵּיוָן שֶׁשְּׁמִירָתוֹ עָלָיו כְּמִי שֶׁהוּא עָלָיו. שֶׁתִּימְצָא אוֹמֵר. שָׁלֹשׁ פַּרְשִׁיּוֹת הֵן. הַתַּחְתּוֹנָה בְשׁוֹאֵל. וְהָאֶמְצָעִית בְּנוֹשֵׂא שָׂכָר וְהַשּׁוֹכֵר. וְהָעֶלְיוֹנָה בְשׁוֹמֵר חִנָּם. שׁוֹאֵל לְפִי שֶׁנֶּהֱנֶה אֶת הַכֹּל מְשַׁלֵּם אֶת הַכֹּל. נוֹשֵׂא שָׂכָר וְהַשּׁוֹכֵר לְפִי שֶׁנֶּהֱנֶה מִקְצָת וּמְהַנֶּה מִקְצָת נִשְׁבָּע מִקְצָת וּמְשַׁלֵּם מִקְצָת. שׁוֹמֵר חִנָּם שֶׁאֵין לוֹ הֲנָיָיה נִשְׁבָּע וְיוֹצֵא. מָהוּ נִשְׁבָּע. לֹא פָשַׁעְתִּי. הָיוּ אֲחֵרִים יוֹדְעִין שֶׁלֹּא פָשַׁע מַאי. נִישְׁמְעִינָהּ מֵהָדָא. הֲרֵי שֶׁנִּמְצָא הַגַּנָּב וְאֵין לוֹ לְשַׁלֵּם. מָהוּ שֶׁיֹּאמַר לוֹ. בּוֹא וְהִשָּׁבַע לִי שֶׁלֹּא נָתַתָּ עֵינֶיךָ בָהּ לְגוֹזְלָהּ. נִישְׁמְעִינָהּ מֵהָדָא. וְאִם לֹא יִמָּצֵא הַגַּנָּב. הָא אִם נִמְצָא פָּטוּר.

It was stated, if it was stolen from the man’s house; not from the borrower’s house. If it was stolen from the man’s house; not from the house of the paid keeper or the renter? Since he is obligated to watch it, it is as if it referred to him; for you may say that there are three paragraphs. The last one about the borrower, the middle one about the paid keeper and the renter, the first one about the unpaid keeper. The borrower who profits from all pays everything. The paid keeper or the renter, because he profits partially and gives partial profit, swears about part and pays part. The unpaid keeper who does not profit at all swears and leaves. What does he swear? I did not commit anything. What is the situation if others know that he did not commit anything? Let us hear from the following: If the thief was found but has nothing with which to pay, may he say to him, swear to me that you were not thinking to take it? Let us hear from the following: If the thief was not found. Therefore, it he was found he is not liable.

כְּתִיב כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ חֲמוֹר אוֹ שׁוֹר אוֹ שֶׂה וגו׳. שְׁבוּעַת יְי תִּהְיֶה בֵּין שְׁנֵיהֶם. גְּנוּבָה. אִם גָּנוֹב יִגָּנֵב מֵעִמּוֹ. אֲבֵידָה. וְאִם. לְרַבּוֹת הָאֲבֵידָה. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. מָה אִם גְּנֵיבָה שֶׁקְּרוֹבָה לְאוֹנְסִין אַתְּ אָמַר מְשַׁלֵּם. אֲבֵידָה שֶׁאֵינָהּ קְרוֹבָה לְאוֹנְסִין לֹא כָל שֶׁכֵּן.

It is written, if a man give to his neighbor a donkey, or an ox, or a sheep etc. An oath before the Eternal shall be between the two of them. Stolen, if it was stolen stealing from him. Lost, and if, to include the lost one. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: Since you say that he pays for theft which is close to duress, for loss which is not close to duress not so much more?

אֵין כָּתוּב בְּשׁוֹאֵל אֶלָּא שְׁבוּרָה. אֲבֵידָה וּגְנֵיבָה מְנַיִין. וְדִין הוּא. מָה אִם נוֹשֵׂא שָׂכָר וְהַשּׁוֹכֵר שֶׁאֵין מְשַׁלְּמִין שְׁבוּרָה וּמֵתָה מְשַׁלְּמִין גְּנֵיבָה וָאֲבֵידָה. שׁוֹאֵל שֶׁמְשַׁלֵּם שְׁבוּרָה וּמֵתָה אֵינוֹ דִין שֶׁיְּשַׁלֵּם אֲבֵידָה וּגְנֵיבָה. וְתַנֵּי עֲלָהּ. הֲרֵי זֶה קַל וָחוֹמֶר שֶׁאֵין עָלָיו תְּשׁוּבָה. שְׁבוּיָיה מְנַיִין. נֶאֱמַר כָּאן וְנִשְׁבַּר אוֹ מֵת וְנֶאֱמַר לְהַלָּן וּמֵת אוֹ נִשְׁבַּר. מַה לְהַלָּן שְׁבוּיָה עִמָּהֶן אַף כָּאן שְׁבוּיָה עִמָּהֶן. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. רִבִּי יִשְׁמָעֵאל כְּרִבִּי נָתָן. רִבִּי נָתָן אוֹמֵר. אוֹ. לְרַבּוֹת אֶת הַשְּׁבוּיָה. וּכְרִבִּי מֵאִיר דְּאָמַר. גְּזֵרָה שָׁוָה בְמָקוֹם שֶׁבָּאת. מַה לְהַלָּן נִשְׁבָּעִין עַל הָאוֹנְסִין. אַף כָּאן נִשְׁבָּעִין עַל הָאוֹנְסִין. עוּד דְּרִבִּי נָתָן. דְּרִבִּי נָתָן אוֹמֵר. אוֹ מֵת. לְרַבּוֹת אֶת הַשְּׁבוּיָה.

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

רִבִּי יוּדָן בָּעֵי. טְעָנוֹ טַעֲנַת גַּנָּב שֶׁלְּאוֹנְסִין. אָמַר לוֹ. בָּא לֵיסְטֵיס מְזוּיָין וּנְטָלָהּ. מָהוּ שֶׁיְּשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל שֶׁלְּאוֹנְסִין. אָמַר רִבִּי יוֹסֵי. אִין כֵּינִי נִיתְנֵי. שׁוֹמֵר שָׂכָר וְהַשּׂוֹכֵר. דְּתַנֵּי. לֹא מָצִינוּ בְּנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר שֶׁמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל שֶׁלְּאוֹנְסִין. וְתַנֵּי עֲלָהּ. זֶהוּ קַל וָחוֹמֵר שֶׁיֵּשׁ עָלָיו תְּשׁוּבָה. אָמַר רִבִּי חֲנִינָה. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ אוֹמֵר. הֲרֵי זֶה קַל וָחוֹמֵר שֶׁיֵּשׁ עָלָיו תְּשׁוּבָה. דּוּ יְכִיל מֵימַר לֵיהּ. מָצִינוּ בְּנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר שֶׁאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. תֹּאמַר בְּשׁוֹאֵל שֶׁמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל מִכָּל מָקוֹם. וְתַנֵּי עֲלָּהּ. הֲרֵי זֶה קַל וָחוֹמֵר שֶׁאֵין עָלָיו תְּשׁוּבָה.

Rebbi Yudan asked: If he claimed the claim of a thief and duress? He told him, an armed robber came and took it; does he have to pay double restitution of duress? Rebbi Yose said, if it were so one should state “the paid keeper and the renter;” but we have stated: We do not find that the paid keeper and the renter pay double restitution of duress. On this we have stated, “this is an argument de minore ad majus which is questionable”. Rebbi Ḥanina said, if you say so, should you say, this is an argument de minore ad majus which is questionable, for he can tell him, let us say that the borrower pays double restitution. On this it was stated, this is an argument de minore ad majus which cannot be challenged.

אִתֲּ מַר. אִם בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם. מָהוּ שֶׁיִּשְׁבַּע. רִבִּי זֵירָא אָמַר. נִשְׁבָּע. רִבִּי חֲנִינָה וְרִבִּי לָא תְּרֵיהוֹן אָמְרִין. אֵינוֹ נִשְׁבָּע. מַתְנִיתָא מְסַיְיעָה לְרִבִּי חֲנִינָה וּלְרִבִּי לָא. שֶׁבֶר שְׁבוּיָה וָמֵתָה שֶׁהֵן פְּטוּרִין בְּנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. וְהַשּׁוֹאֵל בִּבְעָלִין פָּטוּר שֶׁלֹּא בִבְעָלִים חַיָיב. אֲבֵידָה וּגְנֵיבָה שֶׁהֵן חַיָיבִין בְּנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. לֹא כָּל שֶׁכֵּן בְּשׁוֹאֵל בִּבְעָלִין פָּטוּר שֶׁלֹּא בִבְעָלִים חַיָיב. מָאן דָּמַר. פְּשִׁיטָא שֶׁהוּא נִשְׁבָּע צְרִיכָה לֵיהּ שֶׁיְּשַׁלֵּם. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יוּדָן. מַתְנִיתָא מְסַיְיעָה לְרִבִּי זֵירָא. שׁוֹאֵל שֶׁהֶחֱמִירָה הַתּוֹרָה עָלָיו בִּבְעָלִין פָּטוּר שֶׁלֹּא בִבְעָלִים חַיָיב. נוֹשֵׂא שָׂכָר שֶׁהִיקִילָה הַתּוֹרָה עָלָיו לֹא כָּל שֶׁכֵּן בִּבְעָלִים פָּטוּר שֶׁלֹּא בִבְעָלִים חַיָיב. אִין תֵּימַר לִשְׁבוֹעָה אִיצְטְרִכָת לֵיהּ. נִיתְנֵי בְּנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. הֲוֵוי לָא צוֹרְכָה דְלָא לְתַשְׁלוּמִין. וְקַשְׁיָא עַל הָדָא דְרִבִּי זֵירָא. שׁוֹאֵל אִם בְּעָלָיו עִמּוֹ נִשְׁבָּע. אֵין בָּעָלָיו עִמּוֹ יְשַׁלֵּם. נוֹשֵׂא שָׂכָר אִם בְּעָלָיו עִמּוֹ נִשְׁבָּע. אֵין בָּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם. שׁוֹמֵר חִנָּם בֵּין שֶׁהַבְּעָלִין עִמּוֹ בֵּין שֶׁאֵין הַבְּעָלִים עִמּוֹ נִשְׁבָּע. אָמַרְתָּ. דְּבָרִים שֶׁהַשּׁוֹאֵל מְשַׁלֵּם נוֹשֵׂא שָׂכָר נִשְׁבָּע. דְּבָרִים שֶׁנּוֹשֵׂא שָׂכָר נִשְׁבָּע שׁוֹמֵר חִנָּם יְהֵא פָטוּר. דְּבָרִים שֶׁנּוֹשֵׂא שָׂכָר מְשַׁלֵּם שׁוֹמֵר חִנָּם נִשְׁבָּע. מָה אַתְּ מַתְנֵי בְּשׁוֹמֵר חִנָּם. בְּשֶׁהַבְּעָלִים עִמּוֹ. וְאִית דְּבָעֵי. מָה אַתְּ מַתְנֵי בְּשׁוֹמֵר חִנָּם וְנוֹשֵׂא שָׂכָר. בֵּין שֶׁהַבְּעָלִים עִמּוֹ בֵּין שֶׁאֵין הַבְּעָלִים עִמּוֹ. אָמַר רִבִּי אַבִּין. עַל כָּל דְּבַר פֶּשַׁע. אָמַר רִבִּי מָנָא. לֹא מָצִינוּ שֶׁהִשְׁוָות הַתּוֹרָה בִּגְנֵיבָה וַאֲבֵידָה בְשׁוֹאֵל. לָכֵן נְשַׁוֶּה שׁוֹמֵר חִנָּם וְנוֹשֵׂא שָׂכָר שֶׁבֶר שְׁבוּיָה וָמֵתָה.

It was said, if its owners were with him, he does not have to pay. Does he have to swear? Rebbi Ze`ira said, he swears. Rebbi Ḥanina and Rebbi La both are saying, he does not swear. A baraita supports Rebbi Ḥanina and Rebbi La: “Breakage, abduction, and death for which he is not liable in the cases of the paid keeper and the renter, and the borrower with the owner is not liable, without the owner is liable; loss and theft where the paid keeper and the renter are liable, is it not that a fortiori the borrower be not liable with the owner but liable without the owner?” For him who says it is obvious that he swears, should he not have to pay? Rebbi Ḥanina in the name of Rebbi Yudan: A baraita supports Rebbi Ze`ira. “The borrower, for whom the Torah was restrictive, with the owner is not liable, without the owner is liable; the paid keeper, for whom the Torah was lenient, a fortiori with the owner should not be liable, without the owner should be liable.” If you are saying, his problem was swearing, he should have stated “the paid keeper and the renter.” That means he only needs it for payment. It is difficult for Rebbi Ze`ira: the borrower swears if the owner was with him; if the owner was not with him he must pay. The unpaid keeper swears, whether the owner was with him or was not with him. You are saying that where the borrower pays the paid keeper swears. Where the paid keeper swears, the unpaid keeper should not be liable. Where the paid keeper pays, the unpaid keeper swears. What do you state about an unpaid keeper when the owner be with him? But some are asking, what do you state about an unpaid and a paid keeper, whether or not the owner be with him? Rebbi Abin said, any word of criminality. Rebbi Mana said, do we not find that the Torah treated loss and theft equally for the borrower? Therefore, we shall treat breakage, abduction, and death equally both for the unpaid and the paid keepers.

וּמַה טַעֲמוֹן דְּבֵית שַׁמַּי. עַל כָּל דְּבַר פֶּשַׁע. וּמַה מְקַיְימִין דְּבֵית הִלֵּל טַעֲמוֹן דְּבֵית שַׁמַּי. פֶּשַׁע. עַל כָּל דְּבַר פֶּשַׁע. תִּיפְתָּר שֶׁשָּׁלַח בּוֹ יָד עַל יְדֵי שָׁלִיחַ.

What is the reason of the House of Shammai? Any word of criminality. How do the House of Hillel explain the reason of the House of Shammai? “Criminality,” any word of criminality. Explain it if he appropriated it through an agent.

רִבִּי יוֹסֵי בַּר חֲנִינָה בָעֵי. מָה אָמַר. יִטּוֹל. נָטַל. וְהָתַנֵּי רִבִּי הוֹשַׁעְיָה. נִשְׁבְּרָה הֶחֱמִיצָה נוֹתֵן לוֹ דְּמֵי כּוּלָּהּ. כְּלוֹם הֶחֶמִיצָה לֹא מַחְמַת קִילְקוּלָהּ. רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. שְׁלִיחוּת שֶׁנֶּאֱמַר בְּשׁוֹמֵר חִנָּם אֵינוֹ חַיָיב עַד שֶׁיְּחַסֵּר. רִבִּי שְׁמוּאֵל בָּעָא קוֹמֵי רִבִּי אַבָּהוּ. מָה אִיתְאֲמָרַת יְסַב. חִיסֵּר אוֹ אֲפִילוּ לֹא חִיסֵּר. אֲמַר לֵיהּ. לֵית הָדָא שְׁאִילְתָּא דְּרִבִּי יוֹסֵי בַּר חֲנִינָה יִטּוֹל נָטַל. אִין תֵּימַר לִיטּוֹל. אֲפִילוּ לֹא חִיסֵּר. אִין תֵּימַר. עַד שָׁעָה שֶׁיֶּחֱסוֹר. אִין תֵּימַר לִיטּוֹל. הֶחֱזִירָהּ בֵּין לִמְקוֹמוֹ בֵּין לְמָקוֹם אַחֵר פָּטוּר. אִין תֵּימַר נָטַל. הֶחֱזִירָהּ לִמְקוֹמָהּ פָּטוּר. לְמָקוֹם אַחֵר חַיָיב.

Rebbi Yose bar Ḥanina asked, what was said, to take? Took? Did not Rebbi Hoshaia state, “it broke”; if it turned into vinegar he pays for everything? It turned into vinegar only because of its spoilage. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar. “Grabbing” which was mentioned for the unpaid keeper makes him liable only if he diminished. Rebbi Samuel asked before Rebbi Abbahu: What has been said about taking? That he diminished or even if he did not diminish? He said to him, is that not Rebbi Yose bar Ḥanina’s question, to take, took? If you say “to take”, even if he did not diminish. If you say “took,” only when he diminished. If you say “to take”, if he returned it either to its former place or to another place he is not liable. If you say “took,” if he returned it to its former place he is not liable, to another place he is liable.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. נֶאֶמְרָה שְׁמִירָה בְשׁוֹמֵר חִנָּם וְנֶאֶמְרָה שְׁמִירָה בְשׁוֹמֵר שָׂכָר. וְלֹא דַמְיָיא שְׁמִירָה שֶׁנֶּאֶמְרָה בְשׁוֹמֵר חִנָּם לִשְׁמִירָה שֶׁנֶּאֱמַר בְּנוֹשֵׂא שָׂכָר. שְׁמִירָה שֶׁנֶּאֶמְרָה בְּשׁוֹמֵר חִנָּם כֵּיוָן שֶׁשִּׁימֵּר כָּל צוֹרְכוֹ פָּטוּר. שְׁמִירָה שֶׁנֶּאֶמְרָה בְּשׁוֹמֵר שָׂכָר אֵין מְשַׁעֲרִין אוֹתוֹ אֶלָּא בְגוּפוֹ. לְפִיכָךְ רוֹאִין אוֹתוֹ אִם הָיָה רָאוּי לִשְׁמִירָה פָּטוּר. וְאִילֹא חַיָיב. אֵין אוֹמְרִין. אִלּוּ הָיָה אַחֵר שָׁם יָכוֹל לְהַצִּיל הִצִּיל פָּטוּר. שֶׁלֹּא הִצִּיל חַיָיב.

Rebbi Abbahu in the name of Rebbi Joḥanan: “Guarding” is mentioned for the unpaid keeper and “guarding” is mentioned for the paid keeper, but “guarding” mentioned for the unpaid keeper is not similar to “guarding” mentioned for the recipient of a fee. “Guarding” mentioned for the unpaid keeper; if he guarded it sufficiently he is not liable. For a paid keeper one estimates it only relative to his body. Therefore one judges him; if the guarding was appropriate he is not liable, otherwise he is liable. One does not say, if another had been there, he could have saved. If he saved, he is not liable; if he did not save, he is liable.

רִבִּי לָעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. נֶאֶמְרָה שְׁלִיחוּת יָד בְּשׁוֹמֵר חִנָּם וְנֶאֶמְרָה שְׁלִיחוּת יָד בְּשׁוֹמֵר שָׂכָר. וְלֹא דַמְיָיא שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה בְשׁוֹמֵר חִנָּם לִשְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה בְּשׁוֹמֵר שָׂכָר. שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה בְשׁוֹמֵר חִנָּם אֵינוֹ חַיָיב עַד שֶׁיִּמְשׁוֹךְ. שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה בְּשׁוֹמֵר שָׂכָר כֵּיוָן שֶׁהִנִּיחַ מַקְלוֹ וְתַרְמִילוֹ עָלֶיהָ חַיָיב. שָׁמַע רִבִּי יוֹסֵי בַּר נְהוֹרַאי וָמַר. אֲנִי אֵינִי מְקַבֵּל עָלַי אֶת הַדָּבָר הַזֶּה אֶלָּא אֶחָד זֶה וְאֶחָד זֶה אֵינוֹ חַיָיב עַד שֶׁיִּמְשׁוֹךְ. רִבִּי אִמִּי בְשֵׁם רִבִּי לָעְזָר וְתַנֵּי רִבִּי הוֹשַׁעְיָה כֵן. אִילּוּ נֶאֶמְרָה שְׁלִיחוּת יָד בְּשׁוֹמֵר חִנָּם שֶׁאֵינוֹ צָרִיךְ הָיִיתִי לָמֵד מִנּוֹשֵׁא שָׂכָר. מָה אִם נוֹשֵׂא שָׂכָר שֶׁהֶחֱמִירָה הַתּוֹרָה עָלָיו אֵינוֹ חַיָיב עַד שֶׁיִּמְשׁוֹךְ. שׁוֹמֵר חִנָּם שֶׁהִיקִּילָה בוֹ הַתּוֹרָה אֵינוֹ דִין שֶׁלֹּא יְהֵא חַיָיב אֶלָּא עַד שֶׁיִּמְשׁוֹךְ. לְאֵי זֶה דָבָר נֶאֶמְרָה שְׁלִיחוּת יָד בְּשׁוֹמֵר חִנָּם שֶׁאֵינוֹ צָרִיךְ. לְהַחֲמִיר עַל נוֹשֵׂא שָׂכָר. כֵּיוָן שֶׁהִנִּיחַ מַקְלוֹ וְתַרְמִילוֹ עָלֶיהָ חַיָיב. רִבִּי יוֹסֵי אוֹמֵר. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ לָמֵד עַל הַמְלַמֵּד לְהַחֲמִיר עָלָיו. דּוּ יְכִיל מֵימַר לֵיהּ. מָה אִם נוֹשֵׂא שָׂכָר שֶׁהֶחֱמִירָה בוֹ הַתּוֹרָה אֵינוֹ חַיָיב עַד שֶׁיִּמְשׁוֹךְ. שׁוֹמֵר חִנָּם שֶׁהִיקִּילָה בוֹ הַתּוֹרָה אֲפִילוּ מָשַׁךְ יְהֵא פָטוּר. אֶלָּא כֵינִי. לֹא יֵאָמֵר שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה בְּשׁוֹמֵר שָׂכָר שֶׁאֵינוֹ צָרִיךְ. הָיִיתִי לָמֵד מִשּׁוֹמֵר חִנָּם. מָה אִם שׁוֹמֵר חִנָּם שֶׁהִיקִּלָה בוֹ הַתּוֹרָה אֵינוֹ חַיָיב עַד שֶׁיִּמְשׁוֹךְ. נוֹשֵׂא שָׂכָר שֶׁהֶחֱמִירָה בוֹ הַתּוֹרָה כֵּיוָן שֶׁמָּשַׁךְ חַיָיב. לְאֵי זֶה דָבָר נֶאֶמְרָה שְׁלִיחוּת יָד בְּנוֹשֵׂא שָׂכָר שֶׁאֵינוֹ צָרִיךְ. לְהַחֲמִיר עֲלֵיהּ. כֵּיוָן שֶׁהִנִּיחַ מַקְלוֹ וְתַרְמִילוֹ עָלֶיהָ חַיָיב.

Rebbi Eleazar in the name of Rebbi Hoshaia: “Grabbing” is mentioned for the unpaid keeper and “grabbing” is mentioned for the paid keeper, but “grabbing” mentioned for the unpaid keeper is not comparable to “grabbing” mentioned for the paid keeper. “Grabbing” mentioned for the unpaid keeper does not make him liable unless he move it. “Grabbing” mentioned for the paid keeper, he is liable from the moment he puts his staff and his bag on it. Rebbi Yose ben Nehorai heard this and said, I am not accepting this, but in any case he is not liable unless he move it. Rebbi Immi in the name of Rebbi Eleazar: But did not Rebbi Hoshaia state it in this way? If “grabbing” had not been mentioned for the unpaid keeper as unnecessary, I would have inferred from the recipient of a fee. Since the recipient of a fee, with whom the Torah was strict, does not become liable unless he move it, it is only logical that an unpaid keeper, with whom the Torah was lenient, not be liable unless he move it. For which purpose was “grabbing” mentioned for the unpaid keeper since it was unnecessary? To be strict with the recipient of a fee; from the moment he puts his staff or his bag on it he is liable. Rebbi Yose said, if you say so, you infer about the premise to restrict it. For one could say to him, since the recipient of a fee, with whom the Torah was strict, does not become liable unless he move it, the unpaid keeper, with whom the Torah was lenient, should not be liable even if he move it. But it must be the following: “Grabbing” should not have been mentioned for the paid keeper as unnecessary, for I would have inferred from the unpaid keeper. Since the unpaid keeper, with whom the Torah was lenient, is not liable unless he move it, the recipient of a fee, with whom the Torah was strict, becomes liable when he moves it. For which purpose was “grabbing” mentioned for the recipient of a fee since it was unnecessary? To be strict; from the moment he puts his staff or his bag on it he is liable.

Mishnah

משנה: אָמַר לְשׁוֹמֵר חִנָּם אֵיכָן שׁוֹרִי אָמַר לוֹ מֵת וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבַּר וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּה וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִגְנַב אוֹ אָבַד. נִגְנַב וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ אָבַד. אָבַד וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן פָּטוּר:

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

Halakhah

הלכה: אָמַר לְשׁוֹמֵר חִנָּם כול׳. רַב אָמַר. פָּטוּר מִשְּׁבוּעַת פִּיקָּדוֹן וְחַיָיב מִשּׁוּם שְׁבוּעַת בִּיטּוּי. אָמַר רִבִּי יוֹחָנָן. מֵאַחַר שֶׁמִּצְוָה לְהַפִּיסוֹ אֵינוֹ חַיָיב מִשּׁוּם שְׁבוּעַת בִּיטּוּי. עַל דַּעְתֵּיהּ דְּרַב אֵינוֹ מְצֻוֶּה לְהַפִּיסוֹ. מְפַיְיסוֹ עַל הָאֱמֶת. אֵינוֹ מְפַיְיסוֹ עַל הַשֶׁקֶר.

HALAKHAH: “He said to the unpaid keeper,” etc. Rav said, he is not liable for a keeper’s oath but is liable because of a blurted oath. Rebbi Joḥanan said, since it is a religious duty to appease him, he is not liable because of a blurted oath. In Rav’s opinion, is there no religious duty to appease him? One appeases with truthful statements, not with lies.

רִבִּי יוֹחָנָן בָּעֵי. שְׁבוּעַת סוֹטָה מָהוּ שֶׁיְּהוּ חַיָיבִין מִשּׁוּם שְׁבוּעַת בִּיטּוּי. מָה נָן קַיָימִין. אִם בְּשׁוֹגֶגֶת בָּעֲבֵירָה וּבִשְׁבוּעָה אֵין כָּאן סוֹטָה. אִם בָּמֵזִידָה בָּעֲבֵירָה וּבִשְׁבוּעָה אֵין כָּאן קָרְבָּן. אַתְיָא דְרַב כְּרִבִּי עֳקִיבָה. וְאִין יִסְבּוֹר רִבִּי יִשְׁמָעֵאל כְּרִבִּי מֵאִיר אַתְיָא הִיא דְרִבִּי מֵאִיר אָמַר. אָמֵן שֶׁלֹּא נִטְמֵאתִי. אָמֵן שֶׁלֹּא אַטַּמֵּא. וְאַתְּ מַשְׁכַּח מַקְשִׁיָיא.

Rebbi Joḥanan asked: May the oath of a deviant woman be liable for a blurted oath? Where do we hold? If she is in error in sin and oath she is not deviant. If she is intentional in sin and error there is no sacrifice. Rav follows Rebbi Aqiba. If Rebbi Ismael would argue like Rebbi Meïr it would follow, since Rebbi Meïr said: “Amen that I was not defiled, Amen that I shall not be defiled.” But you may question this.

Mishnah

משנה: אֵיכָן שׁוֹרִי אָמַר לוֹ אֵינִי יוֹדֵעַ. מָה אַתָּה שָׂח וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן פָּטוּר. אֵיכָן שׁוֹרִי אָמַר לוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁאֲכָלוֹ מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. אֵיכָן שׁוֹרִי אָמַר לוֹ נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם: אָמַר לְאֶחָד בַּשּׁוּק אֵיכָן שׁוֹרִי שֶׁגָּנַבְתָּ וְהוּא אוֹמֵר לֹא גָנַבְתִּי וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רָאָה עֵדִים שֶׁמְּמַשְׁמְשִׁין וּבָאִין אָמַר גָּנַבְתִּי אֲבָל לֹא טָבַחְתִּי וְלֹא מָכַרְתִּי אֵינוֹ מְשַׁלֵּם אֶלָּא קֶרֶן:

MISHNAH: “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “it was lost.” “I want you to swear;” he answered “Amen”. Witnesses testify that he ate it: he has to pay its value. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. “Where is my ox?” He told him, “it was stolen.” “I want you to swear;” he answered “Amen”. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. He said to a person on the market, “where is my ox which you stole?” This one says, “I did not steal,” but witnesses testify that he stole it: he has to pay double restitution. If he slaughtered or sold it, he pays quadruple or quintuple restitution. If he saw that witnesses appeared and said, “I stole but did neither slaughter nor sell,” he only pays its value.

Halakhah

הלכה: אָמַר לַשּׁוֹאֵל. אֵיכָן שׁוֹרִי כול׳. אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהוֹדָה. בֵּין עַד שֶׁלֹּא בָאוּ הָעֵדִים בֵּין מִשֶׁבָּאוּ הָעֵדִים מְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ וְאָשָׁם. טְעָנוֹ טַעֲנַת גַּנָּב וְנִשְׁבָּע לוֹ וְהוֹדָה. עַד שֶׁלֹּא בָאוּ עֵדִים מְשַׁלֵּם קֶרֶן וָחוֹמֶשׁ וְאָשָׁם. וְאִם מִשֶׁבָּאוּ עֵדִים מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאָשָׁם וְחוּמְשׁוֹ עוֹלֶה לוֹ מִתּוֹךְ כְּפֵילוֹ. דִּבְרֵי רִבִּי יַעֲקֹב. אָמְרוּ לוֹ לְרִבִּי יַעֲקֹב. אֵיכָן מָצִינוּ אָשָׁם בְּלֹא חוֹמֶשׁ. אָמַר לָהֶן. אִם נִשְׁבָּע וְנִשְׁבָּע וְנִשְׁבָּע הֲרֵי מָצִינוּ אָשָׁם בְּלֹא חוֹמֶשׁ. וְרַבָּנִין אָמְרִין. לַקֶּרֶן חוֹמְשִׁין אֵין לִשְׁבוּעוֹת חוֹמְשִׁין.

HALAKHAH: “He said to the borrower, “where is my ox,” etc. Rebbi Joḥanan said, it was stated thus: “He claimed a claim of loss, swore, and confessed. Whether before witnesses came or after witnesses came he pays the value, a fifth, and a reparation sacrifice. If he claimed a claim of thief, swore, and confessed before witnesses came he pays the value, a fifth, and a reparation sacrifice. When after witnesses came he pays double restitution and a reparation sacrifice; the fifth is counted for him in the double payment, the words of Rebbi Jacob. They said to Rebbi Jacob, where do we find a reparation sacrifice without fifth? He said to them, if he swore, and swore, and swore, we find a reparation sacrifice without fifth. But the rabbis say, there is a fifth for the capital; there is no fifth for oaths.”

דָּבָר אַחֵר. וְשִׁלַּם אוֹתוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתָו יוֹסֵף עָלָיו. אָמַר רִבִּי זֵירָא. וְתַנֵּי כֵן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן. מֵאֵילּוּ שֶׁאִילּוּ הוֹדָה מִשֶּׁבְּאוּ עֵדִים קִידֵּשׁ אַף כָּאן קִידֵּשׁ. טְעָנוֹ טַעֲנַת גַּנָּב וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן. מֵאַחַר שֶׁאִילּוּ הוֹדָה מִשֶּׁבְּאוּ עֵדִים לֹא קִידֵּשׁ אַף כָּאן לֹא קִידֵּשׁ. וּכְרִבִּי יַעֲקֹב קִידֵּשׁ.

Another explanation: He shall pay the whole worth and add its fifths to it. Rebbi Ze`ira said, it was stated thus: “He claimed a claim of loss, swore, and dedicated a sacrifice. Since if he confessed after witnesses came it would be sanctified, it is sanctified here. He claimed a claim of thief, swore, and dedicated a sacrifice. Since if he confessed after witnesses came it would not be sanctified, it is not sanctified here, but following Rebbi Jacob it would be sanctified.”

אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן אֶת חֲבֵירוֹ טַעֲנַת גַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. תַּמָּן אָמְרֵי. מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רִבִּי פְדָת בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תַּנֵּיי תַמַּן וּמְסַיְיעִין לְרִבִּי יוֹחָנָן. אֵיכָן שׁוֹרִי. אָמַר לוֹ. אָבַד. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁאֲכָלוֹ. מְשַׁלֵּם אֶת הַקֶּרֶן. הוֹדָה מֵעַצְמוֹ. מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. וְיֵשׁ אֲכִילָה בְלֹא טְבִיחָה. אָמַר רִבִּי חַגַּיי. תִּפְתָּר בְּשֶׁשְּׁחָטוֹ אַחֵר. וֵיי דָא אָמְרָה דָא. אָמַר לְאֶחָד בַּשּׁוּק. אֵיכָן שׁוֹרִי שֶׁגָּנַבְתָּ. וְהוּא אוֹמֵר. לֹא גָנַבְתִּי. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. פָּטוּר. מִפְּנֵי שֶׁאָמַר לְאֶחָד מִן הַשּׁוּק. אֲבָל אִם אָמַר לְאֶחָד מִן הַשּׁוֹמְרִין חַיָיב. מַתְנִיתָא בְּשֶׁאֲכָלוֹ וְאַחַר כָּךְ נִשְׁבָּע לוֹ. מִן מָה דָמַר רִבִּי יוֹחָנָן בְּשֶׁנִּשְׁבָּע לוֹ וְאַחַר כָּךְ אֲכָלוֹ.

Rebbi Joḥanan said, if somebody claims against another a claim of thief he pays double restitution. If he slaughtered or sold, he pays quadruple or quintuple restitution. There, they say, he pays quadruple or quintuple restitution. Rebbi Pedat in the name of Rebbi Hoshaia: There we state and it supports Rebbi Joḥanan: “‘Where is my ox?’ He told him, ‘it was lost.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he ate it; he has to pay its value. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” Is there eating without slaughtering? Rebbi Ḥaggai said, explain it if another slaughtered. And the following said so: He said to one in the market place, “where is my ox which you stole?” He says, “I did not steal.” “I want you to swear,” and he says “Amen.” He is (not) liable. Because he is one in the market place. But if he said it to one of the keepers, that one would be liable. The baraita when he ate it and then swore. What Rebbi Joḥanan said, if he swore and after that ate it.

אָמַר לְנוֹשֵׂא שָׂכָר כול׳. אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב בַּאֲבֵידָה חַיָיב. אֵיכָן אֲבֵידָתִי. אָמַר לוֹ. נִגְנְבָה. אָמַר רִבִּי יוֹחָנָן. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב אֵינוֹ חַיָיב אֶלָּא לְאַחַר שְׁבוּעָה. וּמַאי טַעֲמָא. נֶאֱמַר כָּאן שְׁלִיחוּת יָד. וְנֶאֱמַר לְהַלָּן שְׁלִיחוּת יָד. מַה שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה לְהַלָּן אֵינוֹ אֶלָּא לְאַחַר הַשְּׁבוּעָה. אַף שְׁלִיחוּת יָד שֶׁנֶּאֶמְרָה כָּאן אֵינוֹ חַיָיב אֶלָּא לְאַחַר הַשְּׁבוּעָה. אָמַר רִבִּי יוֹחָנָן. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת גַּנָּב. פָּטוּר. רִבִּי יוֹחָנָן בָּעֵי. שְׁבוּעַת טַעֲנַת גַּנָּב מָהוּ שְׁיְּהוּ חַיָיבִין בָּהּ מִשׁוּם שְׁבוּעַת בִּיטּוּי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן אָמַר. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת גַּנָּב פָּטוּר. וָכָא אָמַר אָכֵין. תַּמָּן פְּשִׁיטָה לֵיהּ וָכָא צְרִיכָה לֵיהּ. מָה אִיצְטְרִיכַת לֵיהּ חָזִי וּפְשָׁטָהּ. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. הַטּוֹעֵן לַחֲבֵירוֹ טַעֲנַת גַּנָּב אֵינוֹ חַיָיב עַד שֶׁיִּכְפּוֹר בְּבֵית דִּין. מַה נָן קַיָימִין. אִם בָּהוּא דְקָאִים וְחַיָיב לְחַבְרֵיהּ שְׁבוּעָה אֲפִילוּ נִשְׁבָּע חוּץ לְבֵית דִּין חַיָיב. אֶלָּא כִי נָן קַיָימִין בָּהוּא דַחֲמִי לוֹן אָזְלִין. בְּעוֹן מִישְׁבְּעוֹנֵיהּ וְהוּא קָפַץ וּמִשְׁתְּבָע. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בְּעוֹמֶדֶת עַל אָבוּסוֹ. רִבִּי זֵירָא בָעֵי. מָה אִיתְאֲמָרַת. בְּעוֹמֶדֶת אוֹ אֲפִילוּ עוֹמֶדֶת. וְאִין תֵּימַר אֲפִילוּ עוֹמֶדֶת. הִיא הָדָא הִיא הָדָא. אִין תֵּימַר בְּעוֹמֶדֶת. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן אָמַר. טְעָנוֹ טַעֲנַת אָבוּד וְנִשְׁבָּע לוֹ וְהִפְרִישׁ קָרְבָּן וְאַחַר כָּךְ טְעָנוֹ טַעֲנַת אוֹנֶס פָּטוּר. וְהָכָא אַתָּ מַר הָכֵין. אָמַר רִבִּי לָא. שַׁנְיָיא הִיא שֶׁהִיא בְּיוֹצֵא וִידּוּייוֹ בִשְׁבוּעָה. מַקְשִׁיָיא עַל דַּעְתֵּיהּ דְּרִבִּי זֵירָא. אָמַר לוֹ. אֵיכָן שׁוֹרִי. אָמַר לוֹ. נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי. וְאָמַר אָמֵן. וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ. מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ. מְשַׁלֵּם קֶרֶן וְחוֹמֶשׁ וְאָשָׁם. וְהָכָא כֵּיוָן שֶׁמָּשַׁךְ בְּטוֹעֲנוֹ טַעֲנַת אָבוּד. מִיכָּן וָאֵילַךְ בְּטוֹעֲנוֹ טַעֲנַת גַּנָּב וּפָטוּר. תִּיפְתָּר בְּשֶׁנִּשְׁבָּע לוֹ וְאַחַר כָּךְ טְבָחוֹ. תַּלְמִידוֹי דְרִבִּי חִיָיה בַּר לוּלְיָינִי אָמְרֵי. תִּיפְתָּר בְּשֶׁשְּׁחָטוֹ רָבוּץ. וְיֵשׁ טְבִיחָה בְלֹא מְכִירָה. כְּסוּמָּכוֹס דְּאָמַר. אַף עַל פִּי שֶׁאֵין גְּנֵיבָה יֵשׁ טְבִיחָה וּמְכִירָה. שְׁמוּאֵל אָמַר. בְּשֶׁלֹּא בָאוּ עֵידֵי גְנֵיבָה. אֲבָל אִם בָּאוּ עֵידֵי טְבִיחָה חַיָיב.

“He said to the recipient of a fee,” etc. Rebbi Joḥanan said, one who claims before his neighbor a claim of thief in a case of loss is liable. “Where is my lost object?” He told him, “it was stolen.” Rebbi Joḥanan said, one who claims before his neighbor a claim of thief is liable only after an oath. What is the reason? It is said here “grabbing” and it says there “grabbing.” Since “grabbing” mentioned there only applies after an oath, so also “grabbing” mentioned here only applies after an oath. Rebbi Joḥanan said, one who claims a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. Rebbi Joḥanan asked: May one be liable for a blurted oath in case of an oath regarding a claim of thief? The argument of Rebbi Joḥanan seems to be inverted. There he said, if he claimed a claim of loss, swore to him, and afterwards claimed a claim of thief is not liable. And here he says so? There it is obvious to him, here it is problematic for him. What is problematic for him? He saw and found it simple. Rebbi Ḥiyya bar Joseph said, one who claims before his neighbor a claim of thief is liable only after he denied in court. Where do we hold? If about him who already owes an oath to his neighbor, even if he was swearing out of court he is liable. But we must hold about him who saw them coming. They wanted to make him swear but he jumped in and swore. Rebbi Ḥiyya in the name of Rebbi Joḥanan: When it was standing at his feeding trough. Rebbi Ze`ira asked: how was it said? “If it was standing” or “even if it was standing”? If you say “even if it was standing,” it makes no difference. If you say “if it was standing,” then the argument of Rebbi Joḥanan is inverted. There, he said, if he claimed before him a claim of loss, had been swearing to him, selected a sacrifice, and then claimed a claim of duress, he is not liable. But here you are saying so? Rebbi La said, there is a difference since he absolved himself of confession by the oath. They objected to the opinion of Rebbi Ze`ira: “‘Where is my ox?’ He told him, ‘it was stolen.’ ‘I want you to swear;’ he answered ‘Amen’. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice.” But here when he moved it by claiming that it was lost. Afterwards he claimed a claim of thief and is not liable. Explain it that he swore to him but slaughtered it afterwards. The students of Rebbi Ḥiyya bar Julianus say, explain it that he slaughtered it when it was lying down. Is there slaughter without sale? Following Symmachos who said, there can be slaughter and sale without theft. Samuel said, if there came no witnesses of the theft, but there came witnesses of the slaughter; he is liable.

רֵישׁ לָקִישׁ אָמַר. רָאָה עֵידֵי גְנֵיבָה בָּאִין וְאָמַר. גָּנַבְתִּי. מֵאַחַר שֶׁאֵין בְּהוֹדָיָיתוֹ מַמָּשׁ פָּטוּר. רָאָה עֵידֵי טְבִיחָה בָּאִין וְאָמַר. טָבַחְתִּי. מֵאַחַר שֶׁאֵין (ס״א שֶׁיֵּשׁ) בְּהוֹדָיָיתוֹ מַמָּשׁ פָּטוּר (ס״א חַיָיב). רִבִּי זֵירָא בָעֵי. רָאָה עֵידֵי אוּנְסִין בָּאִין וְאָמַר. אָנַסְתִּי. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָה כְרִבִּי שִׁמְעוֹן דְּאָמַר. עִיקָּר תְּבִיעָה קְנָס. כְּמִי שֶׁאֵין בְּהוֹדָיָיתוֹ מַמָּשׁ וּפָטוּר. וְרַבָּנִין אָמְרִין. אֵין עִיקָּר תְּבִיעָה קְנָס. כְּמִי שֶׁיֵּשׁ בְּהוֹדָיָיתוֹ מַמָּשׁ וְחַיָיב.

Rebbi Simeon ben Laqish said, if he saw that witnesses to the theft were approaching and he said “I stole,” since his confession is inoperative he is not liable. If he saw that witnesses to the slaughter were approaching and he said “I slaughtered,” since his confession is (another opinion: not) operative he is not liable (another opinion: is liable). Rebbi Ze`ira asked: that witnesses to rape were approaching and he said “I raped”? Rebbi Ḥanina said, the Mishnah follows Rebbi Simeon who said the main claim is for the fine. Therefore his confession is inoperative and he is not liable. But the rabbis say, the main claim is not for the fine. Therefore his confession is operative and he is liable.

Mishnah

משנה: אָמַר לַשּׁוֹאֵל אֵיכָן שׁוֹרִי אָמַר לוֹ מֵת וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבַּר וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. נִשְׁבָּה וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִגְנַב אוֹ אָבַד. נִגְנַב וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ אָבַד. אָבַד וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן פָּטוּר: אֵיכָן שׁוֹרִי אָמַר לוֹ אֵינִי יוֹדֵעַ מָה אַתָּה שָׂח וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אוֹ נִגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן חַיָיב. אָמַר לְנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר אֵיכָן שׁוֹרִי אָמַר לוֹ מֵת וְהוּא שֶׁנִּשְׁבַּר אוֹ נִשְׁבָּה. נִשְׁבַּר וְהוּא שֶׁמֵּת אוֹ נִשְׁבָּה. נִשְׁבָּה וְהוּא שֶׁמֵּת אוֹ נִשְׁבַּר. נִגְנַב וְהוּא שֶׁאָבַד. אָבַד וְהוּא שֶׁנִּגְנַב. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן פָּטוּר. מֵת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה וְהוּא שֶׁנִּגְנַב אוֹ אָבַד. מַשְׁבִּיעֲךָ אֲנִי וְאָמַר אָמֵן חַיָיב. אָבַד אוֹ נִגְנַב וְהוּא שֶׁמֵּת אוֹ נִשְׁבַר אוֹ נִשְׁבָּה פָּטוּר. זֶה הַכְּלָל כָּל הַנִּשְׁבָּע לְהָקֵל עַל עַצְטוֹ חַיָיב. לְהַחְמִיר עַל עַצְמוֹ פָּטוּר.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

Halakhah

הלכה: תַּנֵּי. לֹא לְהָקֵל וְלֹא לְהַחֲמִיר חַיָיב. אָמַר רִבִּי. מַתְנִיתָא אָמְרָה כֵן. אָמַר לַשּׁוֹאֵל אָמַר לְשׁוֹמֵר חִנָּם אָמַר לְנוֹשֵׂא שָׂכָר וְהַשּׂוֹכֵר. אֵיכָן שׁוֹרִי. אָמַר לוֹ. מֵת. מָהוּ שֶׁיֹּאמַר לוֹ. בּוֹא וְהִשָּׁבַע לִי שֶׁלֹּא נָתַתָּה עֵינֶיךָ בָהּ לְגוֹזְלָהּ. מִכָּל מָקוֹם אֵינוֹ מְשַׁלֵּם. מָהוּ דְיֵימַר לֵיהּ. אֲפִילוּ דְאַתְּ יְהַב לִי כַמָּה דִּידִי אֲנָא בָעֵי גַבָּךְ.

HALAKHAH: It was stated: If it was neither to his benefit nor to his detriment, he is liable. Rebbi said, a baraita says so: “If he said to the borrower, the unpaid trustee, the recipient of a fee, or the renter, ‘where is my ox?’ This one said, ‘it died.’” May he tell him, “come and swear to me that you never thought of rustling it”? In any case he would not pay; what could he say? “Even if you would pay me a lot, I want from you what is mine.”