## Bava Batra Daf 78b

###### Bava Batra 78b:1
[Bava Batra 78b:1](https://torahapp.org/share/book/Bava%20Batra/r/78b:1)

מִלְּתָא אַחֲרִיתִי קָאָמַר.

**William Davidson Edition - English:**
**was speaking of a different matter** and was not necessarily addressing the same case discussed in the beginning of the mishna.


###### Bava Batra 78b:2
[Bava Batra 78b:2](https://torahapp.org/share/book/Bava%20Batra/r/78b:2)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי, תָּא שְׁמַע: מָכַר אֶת הַקָּרוֹן – לֹא מָכַר אֶת הַפְּרָדוֹת. וְתָנֵי רַב תַּחְלִיפָא בַּר מַעְרְבָא קַמֵּיהּ דְּרַבִּי אֲבָהוּ: מָכַר אֶת הַקָּרוֹן – מָכַר אֶת הַפְּרָדוֹת. וַאֲמַר לֵיהּ: וְהָא אֲנַן ״לֹא מָכַר״ תְּנַן! וַאֲמַר לֵיהּ: אִיסְמְיַיהּ? וַאֲמַר לֵיהּ: לָא, תִּתַּרְגֵּם מַתְנִיתָךְ בַּאֲדוּקִים בּוֹ.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi: Come** and **hear** a resolution of the dilemma, as it was taught in the previous mishna: If one **sold a wagon he has not sold the mules** that pull the wagon. **And Rav Taḥlifa, from the West,** i.e., Eretz Yisrael, **taught** a *baraita* **before Rabbi Abbahu:** If one **sold a wagon, he has sold the mules** along with it. **And** Rabbi Abbahu **said to him: But didn’t we learn** in the mishna that **he has not sold** the mules? **And** Rav Taḥlifa **said to him: Should I erase** this *baraita*? **And** Rabbi Abbahu **said to him: No,** you should **explain** that **your *baraita*** is referring to a case **where** the mules **are fastened to** the wagon.


###### Bava Batra 78b:3
[Bava Batra 78b:3](https://torahapp.org/share/book/Bava%20Batra/r/78b:3)

מִכְּלָל דְּמַתְנִיתִין בְּשֶׁאֵין אֲדוּקִים בּוֹ; וּמִדְּרֵישָׁא בְּשֶׁאֵין עוֹדָן עָלָיו – סֵיפָא נָמֵי בְּשֶׁאֵין עוֹדָן עָלָיו!

**William Davidson Edition - English:**
One can learn **by inference** from Rabbi Abbahu’s statement **that the mishna** is referring to a situation **where** the mules **are not fastened to** the wagon. **And since the first clause,** i.e., the previous mishna, is referring to a case corresponding to **where** the vessels **are not on** the donkey, i.e., the mules are not fastened to the wagon, **the latter clause,** the mishna here, must **also** be referring **to** a situation **where** the vessels **are not on** the donkey.


###### Bava Batra 78b:4
[Bava Batra 78b:4](https://torahapp.org/share/book/Bava%20Batra/r/78b:4)

אַדְּרַבָּה – אֵימָא רֵישָׁא: אֲבָל לֹא מָכַר לֹא אֶת הָעֲבָדִים וְלֹא אֶת הָאַנְתִיקֵי. וְאָמְרִינַן, מַאי ״אַנְתִיקֵי״? אָמַר רַב פָּפָּא: עִיסְקָא דִּבְגַוַּהּ. וּמִדְּרֵישָׁא בְּעוֹדָן עָלָיו. סֵיפָא נָמֵי בְּעוֹדָן עָלָיו! אֶלָּא תְּנָא – מִילֵּי מִילֵּי קָתָנֵי.

**William Davidson Edition - English:**
The Gemara rejects this proof: **On the contrary, say the first clause,** i.e., the preceding mishna: One who sells a ship sells the mast along with it, **but he has not sold either the slaves or the *antikei*. And we said: What** is the meaning of ***antikei*? Rav Pappa said:** It means **the merchandise that is in** the ship. **But** according to your logic, **since the first clause,** i.e., the mishna concerning the ship, is referring to a case **where** the merchandise **is on** the ship, **the latter clause,** the mishna here, must **also** be referring to a case **where** the vessels **are on** the donkey. **Rather, the *tanna* teaches each statement** individually, and the circumstances of one ruling do not prove that another ruling is referring to a parallel case.


###### Bava Batra 78b:5
[Bava Batra 78b:5](https://torahapp.org/share/book/Bava%20Batra/r/78b:5)

[סִימָן: זַגָּם, נִסָּן] אָמַר אַבָּיֵי: רַבִּי אֱלִיעֶזֶר, וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, וְרַבִּי מֵאִיר, וְרַבִּי נָתָן, וְסוֹמְכוֹס, וְנַחוּם הַמָּדִי – כּוּלְּהוּ סְבִירָא לְהוּ: כִּי מְזַבֵּין אִינִישׁ מִידֵּי, אִיהוּ וְכֹל תַּשְׁמִישְׁתֵּיהּ מְזַבֵּין.

**William Davidson Edition - English:**
The Gemara provides **a mnemonic** based on the letters of the names of the *tanna’im* who appear here: ***Zayin*, *gimmel*, *mem*; *nun*, *samekh*, *nun*. Abaye said: Rabbi Eliezer, and Rabban Shimon ben Gamliel, and Rabbi Meir, and Rabbi Natan, and Sumakhos, and Naḥum the Mede all hold** that **when a person sells an item, he sells it and all of its accoutrements.**


###### Bava Batra 78b:6
[Bava Batra 78b:6](https://torahapp.org/share/book/Bava%20Batra/r/78b:6)

רַבִּי אֱלִיעֶזֶר – דִּתְנַן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הַמּוֹכֵר אֶת בֵּית הַבַּד – מָכַר אֶת הַקּוֹרָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – דִּתְנַן, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הַמּוֹכֵר אֶת הָעִיר – מָכַר אֶת הַסַּנְטֵר. רַבִּי מֵאִיר – דְּתַנְיָא, רַבִּי מֵאִיר אוֹמֵר: מָכַר אֶת הַכֶּרֶם – מָכַר תַּשְׁמִישֵׁי הַכֶּרֶם. רַבִּי נָתָן וְסוֹמְכוֹס – בִּיצִּית וְדוּגִית. נַחוּם הַמָּדִי – הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
**Rabbi Eliezer** holds this, **as we learned** in a mishna (67b) that **Rabbi Eliezer says: One who sells an olive press has sold the beam** used for pressing the olives, despite the fact that the beam can be removed from the press. **Rabban Shimon ben Gamliel** holds this, **as we learned** in a mishna (68b) that **Rabban Shimon ben Gamliel says: One who sells a city has sold the** city’s **guardsman. Rabbi Meir** holds this, **as it is taught** in a *baraita* that **Rabbi Meir says:** If one **sold a vineyard, he has sold the accoutrements of the vineyard. Rabbi Natan and Sumakhos** hold this, as they state with regard to **the *bitzit* and the *dugit*,** i.e., the light-going boats of the ship, which they claim are sold when the ship is sold (73a). **Naḥum the Mede** holds this, as is evident from **that which we said** in the mishna here.


###### Bava Batra 78b:7
[Bava Batra 78b:7](https://torahapp.org/share/book/Bava%20Batra/r/78b:7)

רַבִּי יְהוּדָה אוֹמֵר: פְּעָמִים מְכוּרִין וְכוּ׳. מַאי שְׁנָא ״חֲמוֹרְךָ זוֹ״, וּמַאי שְׁנָא ״חֲמוֹרְךָ הוּא״?

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Yehuda says:** There are **times** when the vessels **are sold,** and there are times when they are not sold. How so? If the donkey was before him and its vessels were on it, and the buyer said to him: Sell me this donkey of yours, its vessels are sold. If the buyer said: Is the donkey yours? I wish to purchase it, its vessels are not sold. The Gemara asks: **What is different** in a case where the buyer said: Sell me **this donkey of yours, and what is different** in a case where he said: **Is the donkey yours?**


###### Bava Batra 78b:8
[Bava Batra 78b:8](https://torahapp.org/share/book/Bava%20Batra/r/78b:8)

אָמַר רָבָא: ״חֲמוֹרְךָ זוֹ״ – יָדַע דַּחֲמָרָא דִידֵיהּ הוּא, וְהַאי דְּקָא אָמַר לֵיהּ: ״זוֹ״ – מִשּׁוּם כֵּלָיו קָאָמַר לֵיהּ. ״חֲמוֹרְךָ הוּא״ – דְּלָא יֵדַע דַּחֲמָרָא דִידֵיהּ הוּא, וְהָכִי קָאָמַר לֵיהּ: חֲמוֹרְךָ הוּא – שֶׁתִּמְכְּרֶנָּה לִי?

**William Davidson Edition - English:**
**Rava said** that when the buyer says: Sell me **this donkey of yours, he knows that the donkey belongs to** the seller, **and** as for **that which he said to him: This, he said** that **to him due to its vessels.** By contrast, when the buyer says: **Is the donkey yours,** this indicates **that** the buyer **does not know that the donkey belongs to** the seller, **and this** is what **he is saying to him: Is the donkey yours that you can sell it to me?** In this case, he is interested only in the donkey and not its vessels.


###### Bava Batra 78b:9
[Bava Batra 78b:9](https://torahapp.org/share/book/Bava%20Batra/r/78b:9)

**מַתְנִי׳** הַמּוֹכֵר אֶת הַחֲמוֹר – מָכַר אֶת הַסְּיָח. מָכַר אֶת הַפָּרָה – לֹא מָכַר אֶת בְּנָהּ. מָכַר אַשְׁפָּה – מָכַר זִבְלָהּ. מָכַר בּוֹר – מָכַר מֵימֶיהָ. מָכַר כַּוֶּורֶת – מָכַר דְּבוֹרִים. מָכַר שׁוֹבָךְ – מָכַר יוֹנִים.

**William Davidson Edition - English:**
**MISHNA:** **One who sells** a female **donkey has sold** its **foal** along with it. But one who **sold a cow has not sold its young.** One who **sold a dunghill has sold its manure.** One who **sold a cistern has sold its water.** One who **sold a beehive has sold the bees** in it, and likewise one who **sold a dovecote has sold** the **doves.**


###### Bava Batra 78b:10
[Bava Batra 78b:10](https://torahapp.org/share/book/Bava%20Batra/r/78b:10)

**גְּמָ׳** הֵיכִי דָמֵי? אִי דְּאָמַר לֵיהּ: ״הִיא וּבְנָהּ״ – אֲפִילּוּ פָּרָה וּבְנָהּ נָמֵי! אִי דְּלָא אָמַר לֵיהּ ״הִיא וּבְנָהּ״ – אֲפִילּוּ חֲמוֹר נָמֵי לָא!

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if one sells a donkey he has sold its foal, but if one sells a cow he has not sold its calf. The Gemara asks: **What are the circumstances? If** this is a case **where** the seller **says to the** buyer that he is selling **it and its young, even the cow and its young** should be sold **as well. If** this is a case **where he does not say to him** that he is selling **it and its young, even the donkey** should **not** be sold with its foal.


###### Bava Batra 78b:11
[Bava Batra 78b:11](https://torahapp.org/share/book/Bava%20Batra/r/78b:11)

אָמַר רַב פָּפָּא: דְּאָמַר לֵיהּ: ״חֲמוֹר מְנִיקָה וּפָרָה מְנִיקָה אֲנִי מוֹכֵר לָךְ״; בִּשְׁלָמָא פָּרָה – אִיכָּא לְמֵימַר לַחֲלָבָהּ בָּעֵי לַהּ; אֶלָּא חֲמוֹר – מַאי קָאָמַר לֵיהּ? שְׁמַע מִינַּהּ – הִיא וּבְנָהּ קָאָמַר לֵיהּ; וְאַמַּאי קָרֵי לֵיהּ ״סְיָח״ – שֶׁמְּהַלֵּךְ אַחַר סִיחָה נָאָה.

**William Davidson Edition - English:**
**Rav Pappa said:** This is referring to a case **where** the seller **said to the** buyer: **I am selling you a nursing donkey, or:** I am selling you **a nursing cow. Granted,** with regard to the **cow, one could say that he needs it for its milk,** and the suckling calf would not necessarily be included in the sale. **But** with regard to the **donkey,** for **what** reason **is he saying to him** that the donkey is nursing? Since he does not need the milk of a donkey, **learn from here** that **he is saying to him** that he is selling **it and its young.** The Gemara adds tangentially: **And why** does the mishna **call** a donkey foal **a *seyaḥ*?** It is **because it follows after** and obeys **pleasant talk [*siḥa*],** whereas an old donkey must be led forcibly.


###### Bava Batra 78b:12
[Bava Batra 78b:12](https://torahapp.org/share/book/Bava%20Batra/r/78b:12)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹחָנָן, מַאי דִּכְתִיב: ״עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים וְגוֹ׳״?

**William Davidson Edition - English:**
The Gemara cites a related discussion. **Rabbi Shmuel bar Naḥman says** that **Rabbi Yoḥanan says: What** is the meaning of that **which is written: “Therefore they that speak in parables [*hamoshlim*] say:** Come to Heshbon! Let the city [*ir*] of Sihon be built and established! For a fire is gone out of Heshbon, a flame from the city of Sihon; it has devoured Ar of Moab, the lords of the high places of Arnon” (Numbers 21:27–28)?


###### Bava Batra 78b:13
[Bava Batra 78b:13](https://torahapp.org/share/book/Bava%20Batra/r/78b:13)

״הַמֹּשְׁלִים״ – אֵלּוּ הַמּוֹשְׁלִים בְּיִצְרָם. ״בּוֹאוּ חֶשְׁבּוֹן״ – בּוֹאוּ וּנְחַשֵּׁב חֶשְׁבּוֹנוֹ שֶׁל עוֹלָם; הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵירָה כְּנֶגֶד הֶפְסֵדָהּ.

**William Davidson Edition - English:**
The Gemara interprets these verses homiletically. **“*Hamoshlim*”; these are** the people **who rule over [*hamoshlim*] their** evil **inclination.** They will say: **“Come to Heshbon,”** meaning: **Come and let us calculate the account of [*ḥeshbono*] the world,** i.e., the financial **loss** incurred by the fulfillment of **a mitzva in contrast to its reward, and the reward** for committing **a transgression,** i.e., the pleasure and gain received, **in contrast to the loss it** entails.


###### Bava Batra 78b:14
[Bava Batra 78b:14](https://torahapp.org/share/book/Bava%20Batra/r/78b:14)

״תִּבָּנֶה וְתִכּוֹנֵן״ – אִם אַתָּה עוֹשֶׂה כֵּן, תִּבָּנֶה בָּעוֹלָם הַזֶּה וְתִכּוֹנֵן לָעוֹלָם הַבָּא. ״עִיר סִיחוֹן״ – אִם מֵשִׂים אָדָם עַצְמוֹ כְּעַיִר זֶה, שֶׁמְּהַלֵּךְ אַחַר סִיחָה נָאָה – מָה כְּתִיב אַחֲרָיו? ״כִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן וְגוֹ׳״ – תֵּצֵא אֵשׁ מִמְּחַשְּׁבִין, וְתֹאכַל אֶת שֶׁאֵינָן מְחַשְּׁבִין.

**William Davidson Edition - English:**
**“Let it be built and established”** means that **if you** make this calculation, **you will be built in this world and you will be established in the World-to-Come.** The phrase **“city [*ir*] of Sihon”** means that **if a person fashions himself like this young donkey [*ayir*] that follows after pleasant talk [*siḥa*],** i.e., if one is easily tempted to listen to his inclination, **what is written after it? “For a fire is gone out of Heshbon…**it has devoured,” i.e., **a fire will go out from** those **who calculate** the effect of their deeds in the world, **and will consume those who do not calculate** and examine their ways but instead do as they please.


###### Bava Batra 78b:15
[Bava Batra 78b:15](https://torahapp.org/share/book/Bava%20Batra/r/78b:15)

״וְלֶהָבָה מִקִּרְיַת סִיחֹן״ – מִקִּרְיַת צַדִּיקִים שֶׁנִּקְרְאוּ ״שִׂיחִין״. ״אָכְלָה עָר מוֹאָב״ – זֶה הַמְהַלֵּךְ אַחַר יִצְרוֹ, כְּעַיִר זֶה שֶׁמְּהַלֵּךְ אַחַר סִיחָה נָאָה. ״בַּעֲלֵי בָּמוֹת אַרְנֹן״ – אֵלּוּ גַּסֵּי הָרוּחַ, דְּאָמַר מָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, נוֹפֵל בְּגֵיהִנָּם.

**William Davidson Edition - English:**
A similar interpretation applies to the continuation of the verse: **“A flame from the city of Sihon”;** this means that a flame will come **from the city of righteous people, who are called trees [*siḥin*]. “It has devoured Ar of Moab”; this** is referring to **one who follows after his inclination like this young donkey [*ayir*] that follows after pleasant talk. “The lords of the high places of Arnon”; this** is referring to **the arrogant. As the Master says: Every person who has arrogance in him will fall into Gehenna.**


###### Bava Batra 78b:16
[Bava Batra 78b:16](https://torahapp.org/share/book/Bava%20Batra/r/78b:16)

״וַנִּירָם״ – אָמַר רָשָׁע: אֵין רָם, ״אָבַד חֶשְׁבּוֹן״ – אָבַד חֶשְׁבּוֹנוֹ שֶׁל עוֹלָם; ״עַד דִּיבֹן״ – אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הַמְתֵּן עַד שֶׁיָּבֹא דִּין, ״וַנַּשִּׁים

**William Davidson Edition - English:**
The Gemara interprets a subsequent verse: “We have shot at them [*vanniram*], Heshbon is perished, even until Dibon, and we have laid waste even until Nophah, which reaches until Medeba” (Numbers 21:30). **“*Vanniram*”;** this indicates that the **wicked** person **says: There is no higher [*ein ram*]** power governing the world. **“Heshbon is perished”** means: **The account [*ḥeshbon*] of the world has perished,** i.e., they claim there is no accountability for one’s actions. **“Even until Dibon [*divon*]”; the Holy One, Blessed be He, says: Wait until judgment comes [*yavo din*]. “And we have laid waste**