## Avodah Zarah Daf 7a

###### Avodah Zarah 7a:1
[Avodah Zarah 7a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:1)

רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה — נוֹתֵן לוֹ אֶת הַיְּצִיאָה, וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח — נוֹתֵן לוֹ אֶת הַשֶּׁבַח.

**William Davidson Edition - English:**
**Rabbi Meir says:** The dyer **gives** the owner of the wool **the value of his wool.** Since the dyer deviated from the owner’s wishes, he is considered akin to a robber who acquires the stolen item by changing it. Therefore, like a robber he keeps the changed item and pays the owner its original value. **Rabbi Yehuda says:** The dyer does not acquire the wool; rather, the owner of the wool must reimburse the dyer for his expenses, without losing out himself. **If** the value of **the enhancement,** i.e., the enhanced value of the wool, **exceeds the** dyer’s **expenses,** the owner of the wool **gives** the dyer **the expenses. And if the expenses exceed the enhancement, he gives him** the value of **the enhancement.**


###### Avodah Zarah 7a:2
[Avodah Zarah 7a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:2)

אַהְדְּרִינְהוּ רַב יוֹסֵף לְאַפֵּיהּ. בִּשְׁלָמָא הֲלָכָה כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: יָחִיד וְרַבִּים הֲלָכָה כְּרַבִּים, קָא מַשְׁמַע לַן הֲלָכָה כְּיָחִיד.

**William Davidson Edition - English:**
**Rav Yosef turned his face away** to demonstrate his displeasure with Rav Huna’s comment. The Gemara explains why Rav Yosef was unhappy: **Granted,** his ruling that the ***halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa was necessary,** as it might **enter your mind to say** that because this is a dispute between **an individual and** the **many,** the ***halakha*** should be **in accordance with** the opinion of the **many,** not in accordance with Rabbi Yehoshua ben Korḥa. Rav Huna therefore **teaches us** that in this case the ***halakha*** is **in accordance with** Rabbi Yehoshua ben Korḥa despite the fact that he is **an individual.**


###### Avodah Zarah 7a:3
[Avodah Zarah 7a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:3)

אֶלָּא הֲלָכָה כְּרַבִּי יְהוּדָה לְמָה לִי? פְּשִׁיטָא, דְּמַחְלוֹקֶת וְאַחַר כָּךְ סְתָם — הִלְכְתָא כִּסְתָם.

**William Davidson Edition - English:**
**But why do I** need the statement that the ***halakha*** is **in accordance with** the opinion of **Rabbi Yehuda?** It is **obvious** that this is the case, **as** there is a well-known principle **that** whenever there is **a dispute** in a mishna **and afterward** one opinion is presented as the ruling of **an unattributed** mishna, i.e., without attribution to a particular Sage or that the ruling is subject to debate, **the *halakha*** is **in accordance with** the opinion presented in the **unattributed** mishna.


###### Avodah Zarah 7a:4
[Avodah Zarah 7a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:4)

מַחְלוֹקֶת בְּבָבָא קַמָּא, וּסְתָם בְּבָבָא מְצִיעָא, דִּתְנַן: כׇּל הַמְשַׁנֶּה — יָדוֹ עַל הַתַּחְתּוֹנָה, וְכׇל הַחוֹזֵר בּוֹ — יָדוֹ עַל הַתַּחְתּוֹנָה.

**William Davidson Edition - English:**
The Gemara adds that here the ruling of the unattributed mishna appears after the dispute, as the **dispute** between Rabbi Yehuda and Rabbi Meir appears **in** tractate ***Bava Kamma*, and** the **unattributed mishna** appears **in *Bava Metzia*,** which is the next tractate in the order of the Mishna. **As we learned** in a mishna (*Bava Metzia* 76a): **Whoever changes** the terms accepted by both parties **is at a disadvantage, and whoever reneges** on an agreement **is at a disadvantage.** This statement is in accordance with the opinion of Rabbi Yehuda, who holds that a craftsman who deviates from his assignment is at a disadvantage, as he receives only the expense or the enhancement, whichever is worth less.


###### Avodah Zarah 7a:5
[Avodah Zarah 7a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:5)

וְרַב הוּנָא? מִשּׁוּם דְּאֵין סֵדֶר לַמִּשְׁנָה, דְּאִיכָּא לְמֵימַר סְתָם תְּנָא בְּרֵישָׁא, וְאַחַר כָּךְ מַחְלוֹקֶת. אִי הָכִי, כֹּל מַחְלוֹקֶת וְאַחַר כָּךְ סְתָם — לֵימָא אֵין סֵדֶר לַמִּשְׁנָה!

**William Davidson Edition - English:**
The Gemara asks: **And** why did **Rav Huna** feel it necessary to state explicitly that the *halakha* is in accordance with the opinion of Rabbi Yehuda? It was necessary **because** Rav Huna holds that **the Mishna is not sequential,** and therefore it is not clear that the mishna in *Bava Kamma* precedes the mishna in *Bava Metzia*. Consequently, **it can be said** that in fact this is a case of **an unattributed** mishna that is **taught first, and** only **afterward** appears the **dispute** between Rabbi Yehuda and Rabbi Meir. The Gemara challenges: **If that is so,** that the Mishna is not sequential, then in **every** case of **a dispute** that is **afterward** followed by **an unattributed** mishna, **let us say** that **the Mishna is not sequential.**


###### Avodah Zarah 7a:6
[Avodah Zarah 7a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:6)

וְרַב הוּנָא? כִּי לָא אָמְרִינַן אֵין סֵדֶר — בַּחֲדָא מַסֶּכְתָּא, בִּתְרֵי מַסְּכָתֵי אָמְרִינַן. וְרַב יוֹסֵף: כּוּלָּהּ נְזִיקִין חֲדָא מַסֶּכְתָּא הִיא.

**William Davidson Edition - English:**
The Gemara explains: **And Rav Huna?** How would he respond to this claim? He would say: **When do we not say** that the Mishna is **non-sequential?** The Mishna is considered sequential when both *mishnayot* appear **in one tractate,** but when they are **in two** different **tractates, we do say** that the Mishna is not sequential, and it is unclear which one was taught last. Therefore, in this case, as each mishna is found in a different tractate, one in *Bava Kamma* and the other in *Bava Metzia*, one cannot say for certain which was taught first. **And** how would **Rav Yosef** respond? He would say: **All of** tractate ***Nezikin*,** i.e., *Bava Kamma*, *Bava Metzia*, and *Bava Batra*, **is** considered **one tractate,** and therefore its internal order of *mishnayot* is sequential.


###### Avodah Zarah 7a:7
[Avodah Zarah 7a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:7)

וְאִי בָּעֵית אֵימָא, מִשּׁוּם דְּקָתָנֵי לַהּ גַּבֵּי הִלְכָתָא פְּסִיקָתָא: כׇּל הַמְשַׁנֶּה — יָדוֹ עַל הַתַּחְתּוֹנָה, וְכׇל הַחוֹזֵר בּוֹ — יָדוֹ עַל הַתַּחְתּוֹנָה.

**William Davidson Edition - English:**
**And if you wish, say** instead that Rav Yosef maintained that it was not necessary to say that the *halakha* is in accordance with the opinion of Rabbi Yehuda, **because** his ruling **is taught amid** other **decided *halakhot*: Whoever changes** the terms accepted by both parties **is at a disadvantage, and whoever reneges** on an agreement **is at a disadvantage,** i.e., this statement is unrelated to the subject matter of the chapter in which it appears. Consequently, it is evidently the accepted *halakha* and therefore Rav Huna’s statement was unnecessary.


###### Avodah Zarah 7a:8
[Avodah Zarah 7a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:8)

תָּנוּ רַבָּנַן: לֹא יֹאמַר אָדָם לַחֲבֵירוֹ ״הֲנִרְאֶה שֶׁתַּעֲמוֹד עִמִּי לָעֶרֶב״. רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: אוֹמֵר אָדָם לַחֲבֵירוֹ ״הֲנִרְאֶה שֶׁתַּעֲמוֹד עִמִּי לָעֶרֶב״. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הִלְכְתָא כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה.

**William Davidson Edition - English:**
§ The Gemara discusses other *halakhot* that are in accordance with the opinion of Rabbi Yehoshua ben Korḥa. **The Sages taught: A person may not say to another** on Shabbat: **Does it seem that you will join me this evening?** This is prohibited, as the speaker is hinting that he would like to hire him for labor after the conclusion of Shabbat. **Rabbi Yehoshua ben Korḥa says: A person may say to another** on Shabbat: **Does it seem that you will join me this evening?** In this case, he is not asking him explicitly. **Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: The *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa.**


###### Avodah Zarah 7a:9
[Avodah Zarah 7a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:9)

תָּנוּ רַבָּנַן: הַנִּשְׁאָל לְחָכָם וְטִימֵּא — לֹא יִשָּׁאֵל לְחָכָם וִיטַהֵר, לְחָכָם וְאָסַר — לֹא יִשָּׁאֵל לְחָכָם וְיַתִּיר.

**William Davidson Edition - English:**
**The Sages taught:** In the case of **one who asks** a question **of a Sage** with regard to an issue of ritual impurity **and** the Sage **rules** that the item is **impure, he may not ask** the same question of another **Sage and** have him **rule** that it is **pure.** Similarly, in the case of one who asks **a Sage** a halakhic question **and he deems** it **forbidden, he may not ask** the question of another **Sage and** have him **deem** it **permitted.**


###### Avodah Zarah 7a:10
[Avodah Zarah 7a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:10)

הָיוּ שְׁנַיִם, אֶחָד מְטַמֵּא וְאֶחָד מְטַהֵר, אֶחָד אוֹסֵר וְאֶחָד מַתִּיר, אִם הָיָה אֶחָד מֵהֶם גָּדוֹל מֵחֲבֵירוֹ בְּחָכְמָה וּבְמִנְיָן — הַלֵּךְ אַחֲרָיו, וְאִם לָאו — הַלֵּךְ אַחַר הַמַּחְמִיר. רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: בְּשֶׁל תּוֹרָה הַלֵּךְ אַחַר הַמַּחְמִיר, בְּשֶׁל סוֹפְרִים הַלֵּךְ אַחַר הַמֵּיקֵל. אָמַר רַב יוֹסֵף: הִלְכְתָא כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה.

**William Davidson Edition - English:**
In a situation where **there were two** Sages sitting together and **one deems** an item **impure and** the other **one deems** it **pure,** or if **one deems** it **prohibited and** the other **one deems** it **permitted,** the questioner should proceed as follows: **If one of** the Sages **was superior to the other in wisdom and in number,** one should **follow his** ruling, **and if not,** he should **follow the one who rules stringently. Rabbi Yehoshua ben Korḥa says:** If the uncertainty exists **with regard to a Torah law, follow the one who rules stringently;** if it exists **with regard to a rabbinic** law, **follow the one who rules leniently. Rav Yosef said: The *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa.**


###### Avodah Zarah 7a:11
[Avodah Zarah 7a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/7a:11)

תָּנוּ רַבָּנַן: וְכוּלָּן שֶׁחָזְרוּ בָּהֶן — אֵין מְקַבְּלִין אוֹתָן עוֹלָמִית, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: חָזְרוּ בָּהֶן בְּמַטְמוֹנִיּוֹת — אֵין מְקַבְּלִין אוֹתָן, בְּפַרְהֶסְיָא — מְקַבְּלִין אוֹתָן. אִיכָּא דְּאָמְרִי: עָשׂוּ דִּבְרֵיהֶם בְּמַטְמוֹנִיּוֹת — מְקַבְּלִין אוֹתָן,

**William Davidson Edition - English:**
**The Sages taught: And** with regard to **all of** the people who are not deemed credible due to sins that they performed, even **when they retract** and repent from their evil ways, society **never accepts them;** this is **the statement of Rabbi Meir. Rabbi Yehuda says:** If **they retract** their ways **in private,** society **does not accept them,** but if they repent **in public [*befarheseya*],** society **accepts them. There are** those **who say** that there is another version of this discussion: If **they performed their** sinful **matters in private,** then when they repent society **accepts them.**