## Bava Kamma Daf 117b

###### Bava Kamma 117b:1
[Bava Kamma 117b:1](https://torahapp.org/share/book/Bava%20Kamma/r/117b:1)

הָדְרָא לֵיהּ עַכְנָא. אֲמַר לֵיהּ: ״עַכְנָא, עַכְנָא, פְּתַח פּוּמָּיךְ וְיִכָּנֵס הָרַב אֵצֶל תַּלְמִיד״, וְלָא פְּתַח. ״יִכָּנֵס חָבֵר אֵצֶל חָבֵר״, וְלָא פְּתַח. ״יִכָּנֵס תַּלְמִיד אֵצֶל הָרַב״, פְּתַח לֵיהּ. בְּעָא רַחֲמֵי וְאוֹקְמֵיהּ.

**William Davidson Edition - English:**
**encircled by a serpent [*akhna*],** which had placed its tail in its mouth, completely encircling the cave and blocking the entrance. Rabbi Yoḥanan **said to it: Serpent, serpent, open your mouth and** allow **the teacher** to **enter** and be **near the disciple, but** the serpent **did not open** its mouth to allow him entry. He then said: Allow **a colleague** to **enter** and be **near** his **colleague, but** still the serpent **did not open** its mouth. Rabbi Yoḥanan said: Allow the **disciple** to **enter** and be **near the teacher,** referring to Rav Kahana as his own teacher. The snake then **opened** its mouth **for him** to allow him entry. Rabbi Yoḥanan **requested** divine **mercy** from God and **raised** Rav Kahana from the dead.


###### Bava Kamma 117b:2
[Bava Kamma 117b:2](https://torahapp.org/share/book/Bava%20Kamma/r/117b:2)

אֲמַר לֵיהּ: ״אִי הֲוָה יָדַעְנָא דְּדַרְכֵּיהּ דְּמָר הָכִי, לָא חָלְשָׁא דַּעְתִּי; הַשְׁתָּא לֵיתֵי מָר בַּהֲדַן״. אֲמַר לֵיהּ: ״אִי מָצֵית לְמִיבְעֵי רַחֲמֵי דְּתוּ לָא שָׁכֵיבְנָא – אָזֵילְנָא, וְאִי לָא – לָא אָזֵילְנָא, הוֹאִיל וַחֲלֵיף שַׁעְתָּא, חֲלֵיף״.

**William Davidson Edition - English:**
Rabbi Yoḥanan **said to** Rav Kahana: **Had I known that this was the Master’s manner** of appearance, **I would not have been offended. Now** let **the Master come with me** to the study hall. Rav Kahana **said to him: If you are able to request** divine **mercy** so **that I will not die again, I will go** with you, **and if not, I will not go** with you. The Gemara comments: **Since the time** decreed for his death **had passed, it had passed.**


###### Bava Kamma 117b:3
[Bava Kamma 117b:3](https://torahapp.org/share/book/Bava%20Kamma/r/117b:3)

תַּיְּירֵיהּ אוֹקְמֵיהּ. שַׁיְילֵיהּ כֹּל סְפֵיקָא דַּהֲוָה לֵיהּ, וּפַשְׁטִינְהוּ נִיהֲלֵיהּ. הַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: ״דִּילְכוֹן אֲמַרִי; דִּילְהוֹן הִיא״.

**William Davidson Edition - English:**
Rabbi Yoḥanan then completely **awakened him** and **stood him up.** Thereafter, **he asked him** about **every uncertainty that he had, and** Rav Kahana **resolved** each of **them for him. And this is** the background to **that which Rabbi Yoḥanan says** to his students on several occasions: What **I said was yours is** in fact **theirs,** i.e., I thought that the Torah scholars in Eretz Yisrael were the most advanced, but in fact the scholars of Babylonia are the most advanced, as evidenced by Rav Kahana’s knowledge.


###### Bava Kamma 117b:4
[Bava Kamma 117b:4](https://torahapp.org/share/book/Bava%20Kamma/r/117b:4)

הָהוּא דְּאַחְוִי אַמְּטַכְסָא דְּרַבִּי אַבָּא. יְתֵיב רַבִּי אֲבָהוּ וְרַבִּי חֲנִינָא בַּר פַּפִּי וְרַבִּי יִצְחָק נַפָּחָא, וְיָתֵיב רַבִּי אִילְעָא גַּבַּיְיהוּ.

**William Davidson Edition - English:**
§ The Gemara relates another incident pertaining to one who informed gentiles of the whereabouts of another Jew’s property. There was **a certain** individual **who showed Rabbi Abba’s silk [*ametakesa*]** to gentiles, who later seized it. **Rabbi Abbahu and Rabbi Ḥanina bar Pappi and Rabbi Yitzḥak Nappaḥa sat** together to determine whether Rabbi Abba was entitled to compensation from the informer, **and Rabbi Ile’a sat next to them.**


###### Bava Kamma 117b:5
[Bava Kamma 117b:5](https://torahapp.org/share/book/Bava%20Kamma/r/117b:5)

סְבוּר לְחַיּוֹבֵיהּ מֵהָא דִּתְנַן: דָּן אֶת הַדִּין – זִיכָּה אֶת הַחַיָּיב וְחִיֵּיב אֶת הַזַּכַּאי, טִימֵּא אֶת הַטָּהוֹר וְטִיהֵר אֶת הַטָּמֵא – מַה שֶּׁעָשָׂה עָשׂוּי, וִישַׁלֵּם מִבֵּיתוֹ.

**William Davidson Edition - English:**
The judges **thought to deem** the informer **liable** to reimburse Rabbi Abba **based upon that which we learned** in a mishna (*Bekhorot* 28b): If a judge **issued a judgment** and erred, and he **acquitted** one who was in fact **liable,** or **deemed liable** one who should have in fact been **acquitted,** or if he **ruled** that **a pure** item is **impure,** or **ruled** that **an impure** item is **pure,** and by doing so he caused a litigant a monetary loss, **what he did is done,** i.e., the judgment stands, **and** the judge **must pay** damages **from his home,** i.e., from his personal funds. This indicates that one is liable to pay for a financial loss that he causes even if his involvement was only through speech.


###### Bava Kamma 117b:6
[Bava Kamma 117b:6](https://torahapp.org/share/book/Bava%20Kamma/r/117b:6)

אֲמַר לְהוּ רַבִּי אִילְעָא, הָכִי אָמַר רַב: וְהוּא שֶׁנָּשָׂא וְנָתַן בַּיָּד. אָמְרִי לֵיהּ: זִיל לְגַבֵּי דְּרַבִּי שִׁמְעוֹן בֶּן אֶלְיָקִים וְרַבִּי אֶלְעָזָר בֶּן פְּדָת, דְּדָיְינִי דִּינָא דִגְרָמֵי.

**William Davidson Edition - English:**
**Rabbi Ile’a said to them: This is** what **Rav says: And that** mishna is discussing a case **where** the judge not only issued a ruling, but actively **took** the money from the one whom he found liable, **and gave** it to the other party **by** his own **hand.** Consequently, it cannot serve as a precedent to render the informer liable in this case. The Sages serving as judges **said to** Rabbi Abba: **Go to Rabbi Shimon ben Elyakim and Rabbi Elazar ben Pedat, who rule** that there is **liability** for damage caused by **indirect** action.


###### Bava Kamma 117b:7
[Bava Kamma 117b:7](https://torahapp.org/share/book/Bava%20Kamma/r/117b:7)

אֲזַל לְגַבַּיְיהוּ, חַיְּיבֵיהּ מִמַּתְנִיתִין – אִם מֵחֲמַת הַגַּזְלָן, חַיָּיב לְהַעֲמִיד לוֹ שָׂדֶה אַחֵר; וְאוֹקִימְנָא דְּאַחְוִי אַחְווֹיֵי.

**William Davidson Edition - English:**
Rabbi Abba **went to them,** and **they deemed** the informer **liable** to reimburse Rabbi Abba, as it is taught **in the mishna: If** the thugs seized the field **due to the robber, he is liable to provide** the owner with **a different field. And it was established that** the mishna is referring to a case **where** an individual **showed** the field to thugs who later seized it. The *halakha* stated in the mishna would apply to this case as well.


###### Bava Kamma 117b:8
[Bava Kamma 117b:8](https://torahapp.org/share/book/Bava%20Kamma/r/117b:8)

הָהוּא גַּבְרָא דַּהֲוָה מִפְּקִיד לֵיהּ כָּסָא דְכַסְפָּא. סְלִיקוּ גַּנָּבֵי עִילָּוֵיהּ, שַׁקְלַהּ יַהֲבַהּ לְהוּ. אֲתָא לְקַמֵּיהּ דְּרַבָּה, פַּטְרֵיהּ. אֲמַר לֵיהּ אַבָּיֵי: הַאי מַצִּיל עַצְמוֹ בְּמָמוֹן חֲבֵירוֹ הוּא! אֶלָּא אָמַר רַב אָשֵׁי: חָזֵינַן; אִי אִינִישׁ אֲמִיד הוּא – אַדַּעְתָּא דִידֵיהּ אֲתוֹ, וְאִי לָא – אַדַּעְתָּא דְכַסְפָּא אֲתוֹ.

**William Davidson Edition - English:**
The Gemara relates another incident: There was **a certain man** with **whom a silver cup was deposited. Thieves came upon him** in his home and **he took** the cup and **gave it to them.** The case **came before Rabba,** and Rabba **exempted him** from payment. **Abaye said to him: This** individual is **saving himself with another’s property,** and he should therefore be liable. **Rather, Rav Ashi said,** in explanation of Rabba’s ruling: **We look** at his financial status: **If** the bailee **is a wealthy man,** the thieves **came with the intent** to steal **his** property, and he is therefore liable to pay, as he saved himself from financial loss by handing over another’s property. **And if** he is **not** wealthy, the thieves presumably **came with the intent** to steal **the silver** cup, and he is therefore exempt from liability.


###### Bava Kamma 117b:9
[Bava Kamma 117b:9](https://torahapp.org/share/book/Bava%20Kamma/r/117b:9)

הָהוּא גַּבְרָא דַּהֲוָה מִפְּקִיד גַּבֵּיהּ אַרְנְקָא דְּפִדְיוֹן שְׁבוּיִים. סְלִיקוּ גַּנָּבֵי עִילָּוֵיהּ, שַׁקְלַהּ יַהֲבַהּ נִיהֲלַיְיהוּ. אֲתָא לְקַמֵּיהּ דְּרָבָא, פַּטְרֵיהּ. אֲמַר לֵיהּ אַבָּיֵי: וְהָא מַצִּיל עַצְמוֹ בְּמָמוֹן חֲבֵירוֹ הוּא! אֲמַר לֵיהּ: אֵין לְךָ פִּדְיוֹן שְׁבוּיִים גָּדוֹל מִזֶּה.

**William Davidson Edition - English:**
The Gemara relates another incident: There was **a certain man with whom the purse** containing funds collected **for the redemption of captives was deposited. Thieves came upon him** and **he took** the purse and **gave it to them.** The case **came before Rabba,** and Rabba **exempted him** from payment. **Abaye said to him: But this** individual **is saving himself with another’s property,** and he should therefore be liable to pay. Rabba **said to him: You have no greater redemption of captives than this.** Since the man used the money to avoid being harmed by the thieves, Rabba considered the money to have been used for its intended purpose.


###### Bava Kamma 117b:10
[Bava Kamma 117b:10](https://torahapp.org/share/book/Bava%20Kamma/r/117b:10)

הָהוּא גַּבְרָא דְּאַקְדֵּים וְאַסֵּיק חֲמָרָא לְמַבָּרָא, קַמֵּי דִּסְלִיקוּ אִינָשֵׁי בְּמַבָּרָא. בָּעֵי לְאַטְבּוֹעֵי, אֲתָא הָהוּא גַּבְרָא, מְלַח לֵיהּ לַחֲמָרָא דְּהָהוּא גַּבְרָא וְשַׁדְיֵיהּ לְנַהֲרָא, וּטְבַע. אֲתָא לְקַמֵּיהּ דְּרַבָּה, פַּטְרֵיהּ. אֲמַר לֵיהּ אַבָּיֵי: וְהָא מַצִּיל עַצְמוֹ בְּמָמוֹן חֲבֵירוֹ הוּא! אֲמַר לֵיהּ: הַאי – מֵעִיקָּרָא רוֹדֵף הֲוָה.

**William Davidson Edition - English:**
The Gemara relates another incident: There was **a certain man who hastened and brought his donkey** onboard **a ferry [*lemavra*] before** other **people boarded the ferry.** The donkey began to move around and **was about** to cause the boat **to sink. A certain** other **man came** and **pushed the donkey of that** first **man into the river, and it drowned.** The case **came before Rabba,** and Rabba **exempted him** from payment. **Abaye said to him: But this** individual **is saving himself with another’s property,** and he should therefore be liable to pay. Rabba **said to him: This** owner of the donkey **was** considered **a pursuer from the outset,** as he endangered the other travelers. It is permitted to stop a pursuer by any means necessary, including by destroying his property.


###### Bava Kamma 117b:11
[Bava Kamma 117b:11](https://torahapp.org/share/book/Bava%20Kamma/r/117b:11)

רַבָּה לְטַעְמֵיהּ, דְּאָמַר רַבָּה: רוֹדֵף שֶׁהָיָה רוֹדֵף אַחַר חֲבֵירוֹ לְהוֹרְגוֹ, וְשִׁיבֵּר אֶת הַכֵּלִים, בֵּין שֶׁל נִרְדׇּף בֵּין שֶׁל כׇּל אָדָם – פָּטוּר, שֶׁהֲרֵי מִתְחַיֵּיב בְּנַפְשׁוֹ.

**William Davidson Edition - English:**
The Gemara notes that **Rabba** conforms **to his** standard line of **reasoning, as Rabba says:** In the case of **a pursuer who was chasing after another** in order **to kill him and** the pursuer **broke vessels** during the chase, **whether** they **belonged to the pursued** party **or to anyone** else, he is **exempt** from reimbursing the owner of the vessels. This is **because he is liable to** receive the **death** penalty for attempted murder and is consequently exempt from any monetary liability he incurs simultaneously.


###### Bava Kamma 117b:12
[Bava Kamma 117b:12](https://torahapp.org/share/book/Bava%20Kamma/r/117b:12)

וְנִרְדׇּף שֶׁשִּׁיבֵּר אֶת הַכֵּלִים שֶׁל רוֹדֵף – פָּטוּר, שֶׁלֹּא יְהֵא מָמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ. אֲבָל שֶׁל כׇּל אָדָם – חַיָּיב, דְּאָסוּר לְהַצִּיל עַצְמוֹ בְּמָמוֹן חֲבֵירוֹ.

**William Davidson Edition - English:**
**And a pursued** individual **who broke the vessels of the pursuer** is also **exempt** from payment, **as the pursuer’s property shall not be cherished more than his body,** i.e., his life. Since it is permitted to kill the pursuer in order to save his intended victim, it is permitted to destroy his property for that purpose. **But** if he destroyed property **belonging to anyone** else, he is **liable** to reimburse them, **as it is prohibited** for him **to save himself with another’s property.**


###### Bava Kamma 117b:13
[Bava Kamma 117b:13](https://torahapp.org/share/book/Bava%20Kamma/r/117b:13)

וְרוֹדֵף שֶׁהָיָה רוֹדֵף אַחַר רוֹדֵף לְהַצִּיל, וְשִׁבֵּר כֵּלִים, בֵּין שֶׁל נִרְדׇּף בֵּין שֶׁל כׇּל אָדָם – פָּטוּר. וְלֹא מִן הַדִּין, אֶלָּא שֶׁאִם אִי אַתָּה אוֹמֵר כֵּן – אֵין לְךָ אָדָם שֶׁמַּצִּיל אֶת חֲבֵירוֹ מִן הָרוֹדֵף.

**William Davidson Edition - English:**
**And** with regard to **a pursuer who was chasing after** another **pursuer** in order **to save** the latter’s intended victim, **and** he **broke vessels** during the chase, **whether** they **belonged to the pursued** individual, i.e., the individual attempting murder, **or to anyone** else, he is **exempt** from payment. The Gemara notes: **And this is not** the *halakha* **by** Torah **law, but if you do not say so, you** will **not have** any **person that saves another from a pursuer.** In order to encourage people to attempt to save the lives of others, the Sages instituted that one who damages another’s property in the process of saving a life is exempt from payment.


###### Bava Kamma 117b:14
[Bava Kamma 117b:14](https://torahapp.org/share/book/Bava%20Kamma/r/117b:14)

**מַתְנִי׳** שְׁטָפָהּ נָהָר, אוֹמֵר לוֹ: ״הֲרֵי שֶׁלְּךָ לְפָנֶיךָ״.

**William Davidson Edition - English:**
**MISHNA:** If **a river flooded** a misappropriated field, the robber **may say to** its owner: **That which is yours is before you,** and no compensation is required. Since the field would have been flooded in any case, the robber has not caused the damage to the field, and is therefore exempt.


###### Bava Kamma 117b:15
[Bava Kamma 117b:15](https://torahapp.org/share/book/Bava%20Kamma/r/117b:15)

**גְּמָ׳** תָּנוּ רַבָּנַן: הַגּוֹזֵל שָׂדֶה מֵחֲבֵירוֹ וּשְׁטָפָהּ נָהָר – חַיָּיב לְהַעֲמִיד לוֹ שָׂדֶה אַחֵר, דִּבְרֵי רַבִּי אֶלְעָזָר. וַחֲכָמִים אוֹמְרִים, אוֹמֵר לוֹ: ״הֲרֵי שֶׁלְּךָ לְפָנֶיךָ״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** In the case of **one who robbed a field from another and a river** then **flooded it,** the robber is **liable to provide** the field’s owner with **a different field.** This is **the statement of Rabbi Elazar. And the Rabbis say:** He is exempt from doing so, as **he** can **say to** the owner: **That which is yours is before you.**


###### Bava Kamma 117b:16
[Bava Kamma 117b:16](https://torahapp.org/share/book/Bava%20Kamma/r/117b:16)

בְּמַאי קָא מִיפַּלְגִי? רַבִּי אֶלְעָזָר דָּרֵשׁ רִיבּוּיֵי וּמִיעוּטֵי; ״וְכִחֵשׁ בַּעֲמִיתוֹ״ – (רִיבּוּי) [רִיבָּה], ״בְּפִקָּדוֹן״ – מִיעֵט, ״כֹּל אֲשֶׁר יִשָּׁבַע עָלָיו לַשֶּׁקֶר״ – חָזַר וְרִיבָּה.

**William Davidson Edition - English:**
The Gemara analyzes this dispute: **With regard to what do they disagree?** The Gemara explains: **Rabbi Elazar interpreted** the verses: “If any one sin, and commit a trespass against the Lord, and deal falsely with his neighbor in a matter of deposit…or anything about which he has sworn falsely, he shall restore it in full” (Leviticus 5:21–24), according to the hermeneutical principle of **amplifications and restrictions.** The phrase: “If any one sin, and commit a trespass against the Lord, **and deal falsely with his neighbor,”** is **an amplification.** When the verse states: **“In a matter of deposit,”** it has **restricted** the *halakha* to the case of a deposit. When the verse then states: **“Or anything about which he has sworn falsely,** he shall restore it in full,” **it** has **then amplified** the *halakha* again.


###### Bava Kamma 117b:17
[Bava Kamma 117b:17](https://torahapp.org/share/book/Bava%20Kamma/r/117b:17)

רִיבָּה וּמִיעֵט וְרִיבָּה – רִיבָּה הַכֹּל; וּמַאי רַבִּי? רַבִּי כֹּל מִילֵּי.

**William Davidson Edition - English:**
Accordingly, as the Torah **amplified and** then **restricted and** then **amplified** again, it has **amplified** the *halakha* to include **everything,** with only a single exception. **And what** is included due to the fact that the verse **has amplified** the *halakha*? The verse **has amplified** the *halakha* to include **everything** that one steals.


###### Bava Kamma 117b:18
[Bava Kamma 117b:18](https://torahapp.org/share/book/Bava%20Kamma/r/117b:18)

וּמַאי מִיעֵט? מִיעֵט שְׁטָרוֹת.

**William Davidson Edition - English:**
**And what** is excluded due to the fact that the verse **restricted** the *halakha*? **It restricted** the *halakha* in order to exclude financial **documents,** which are dissimilar to a deposit in that their value is not intrinsic, but rather due to their function. Consequently, according to Rabbi Elazar, land that was stolen is included in the *halakhot* stated in these verses, and one who steals land must reimburse the field’s owner.


###### Bava Kamma 117b:19
[Bava Kamma 117b:19](https://torahapp.org/share/book/Bava%20Kamma/r/117b:19)

וְרַבָּנַן דָּרְשִׁי כְּלָלֵי וּפְרָטֵי; ״וְכִחֵשׁ״ – כָּלַל, ״בְּפִקָּדוֹן״ – פָּרַט, ״אוֹ מִכֹּל״ – חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל – אִי אַתָּה דָן אֶלָּא כְעֵין הַפְּרָט;

**William Davidson Edition - English:**
**And the Rabbis interpreted** these verses according to the hermeneutical principle of **generalizations and details.** The phrase: **“And deal falsely** with his neighbor,” is **a generalization,** while the subsequent phrase: **“In a matter of deposit,”** is **a detail.** When the verse then states: **“Or anything** about which he has sworn falsely, he shall restore it in full,” **it** has **then generalized** again. In a case of **a generalization, and a detail, and a generalization, you may deduce** that the verse is referring **only** to items **similar to the detail.**


###### Bava Kamma 117b:20
[Bava Kamma 117b:20](https://torahapp.org/share/book/Bava%20Kamma/r/117b:20)

מָה הַפְּרָט – דָּבָר הַמִּיטַּלְטֵל וְגוּפוֹ מָמוֹן, אַף כֹּל דָּבָר הַמִּיטַּלְטֵל וְגוּפוֹ מָמוֹן. יָצְאוּ קַרְקָעוֹת – שֶׁאֵין מִטַּלְטְלִין; יָצְאוּ עֲבָדִים – שֶׁהוּקְּשׁוּ לְקַרְקָעוֹת; יָצְאוּ שְׁטָרוֹת – שֶׁאַף עַל פִּי שֶׁמִּטַּלְטְלִין, אֵין גּוּפָן מָמוֹן.

**William Davidson Edition - English:**
Accordingly, **just as the detail,** i.e., a deposit, **is movable property and** has **intrinsic monetary** value, **so too,** the verse includes **anything that is movable property and** has **intrinsic monetary** value. Consequently, **land has been excluded, as it is not movable property. Slaves have been excluded, as they are compared to land** with regard to many areas of *halakha*. Financial **documents have been excluded because, although they** are **movable property, they do not** have **intrinsic monetary** value.


###### Bava Kamma 117b:21
[Bava Kamma 117b:21](https://torahapp.org/share/book/Bava%20Kamma/r/117b:21)

וְהָדְתַנְיָא: הַגּוֹזֵל אֶת הַפָּרָה וּשְׁטָפָהּ נָהָר – חַיָּיב לְהַעֲמִיד לוֹ פָּרָה, דִּבְרֵי רַבִּי אֶלְעָזָר. וַחֲכָמִים אוֹמְרִים, אוֹמֵר לוֹ: ״הֲרֵי שֶׁלְּךָ לְפָנֶיךָ״. הָתָם בְּמַאי קָמִיפַּלְגִי?

**William Davidson Edition - English:**
The Gemara asks: **And** there is **that which is taught** in a *baraita*: In the case of **one who robbed** another of **a cow and a river washed it away,** the robber is **liable to provide** the owner with another **cow;** this is **the statement of Rabbi Elazar. And the Rabbis say:** The robber can **say to** the owner: **That which is yours is before you,** and he would consequently be exempt. The Gemara asks: **There,** in the *baraita*, **with regard to what do they disagree?** The rationale offered previously cannot apply, as a cow is movable property and has intrinsic value, and yet Rabbi Elazar and the Rabbis still disagree.


###### Bava Kamma 117b:22
[Bava Kamma 117b:22](https://torahapp.org/share/book/Bava%20Kamma/r/117b:22)

אָמַר רַב פָּפָּא: הָתָם בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁגָּזַל שָׂדֶה מֵחֲבֵירוֹ וְהָיְתָה

**William Davidson Edition - English:**
**Rav Pappa said: There, with what are we dealing?** We are dealing with a case **where he** had **robbed another of a field, and there was**