## Bava Kamma Daf 38a

###### Bava Kamma 38a:1
[Bava Kamma 38a:1](https://torahapp.org/share/book/Bava%20Kamma/r/38a:1)

דְּאִם כֵּן, נִכְתּוֹב קְרָא לְהַאי ״רֵעֵהוּ״ גַּבֵּי מוּעָד.

**William Davidson Edition - English:**
**Because if so,** if one whose ox gores a consecrated ox is exempt from liability, **let the verse write this** phrase: **“Of another,” with regard to** the case of **a forewarned** ox. One could then infer that the owner is exempt from liability in the case of an innocuous ox as well, as the liability with regard to an innocuous ox is less severe than with regard to a forewarned ox. The stating of this exemption specifically in the context of an innocuous ox indicates that the exemption is only concerning the leniency stated in the verse, that if the gored ox belongs to another person, the owner of the belligerent ox is liable to pay only half the cost of the damage.


###### Bava Kamma 38a:2
[Bava Kamma 38a:2](https://torahapp.org/share/book/Bava%20Kamma/r/38a:2)

שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל גּוֹי – פָּטוּר. אָמְרִי: מִמָּה נַפְשָׁךְ, אִי ״רֵעֵהוּ״ דַּוְקָא – דְּגוֹי כִּי נָגַח דְּיִשְׂרָאֵל נָמֵי לִיפְּטַר! וְאִי ״רֵעֵהוּ״ לָאו דַּוְקָא – אֲפִילּוּ דְּיִשְׂרָאֵל כִּי נָגַח דְּגוֹי נִחַיַּיב!

**William Davidson Edition - English:**
§ The mishna teaches: With regard to **an ox of a Jew that gored the ox of a gentile,** the owner of the belligerent ox is **exempt** from liability; whereas if a gentile’s ox gores a Jew’s ox, the owner is liable to pay the full cost of the damage. The Sages **said:** This statement is difficult **whichever way you** look at it. **If** the phrase **“of another”** is meant in **a precise** manner, and therefore the liability applies only if his ox gores the ox of another Jew, **when a gentile’s** ox **gores that of a Jew he should also be exempt** from liability. **And if** the phrase **“of another”** is **not** meant in **a precise** manner, then **even when a Jew’s** ox **gores that of a gentile** the owner of the belligerent ox **should be liable.**


###### Bava Kamma 38a:3
[Bava Kamma 38a:3](https://torahapp.org/share/book/Bava%20Kamma/r/38a:3)

אָמַר רַבִּי אֲבָהוּ, אָמַר קְרָא: ״עָמַד וַיְמֹדֶד אֶרֶץ, רָאָה וַיַּתֵּר גּוֹיִם״ – רָאָה שֶׁבַע מִצְוֹת שֶׁקִּיבְּלוּ עֲלֵיהֶם בְּנֵי נֹחַ. כֵּיוָן שֶׁלֹּא קִיְּימוּ – עָמַד וְהִתִּיר מָמוֹנָן לְיִשְׂרָאֵל.

**William Davidson Edition - English:**
**Rabbi Abbahu said** that the reason for this ruling is that **the verse states: “He stood and shook the earth; He beheld, and made the nations tremble [*vayyatter*]”** (Habakkuk 3:6). This is homiletically interpreted to mean that God **saw the seven mitzvot that the descendants of Noah accepted upon themselves** to fulfill, and **since they did not fulfill** them, **He arose and permitted [*vehittir*] their money to the Jewish people,** so that in certain cases Jews are not liable for damage caused to gentiles.


###### Bava Kamma 38a:4
[Bava Kamma 38a:4](https://torahapp.org/share/book/Bava%20Kamma/r/38a:4)

רַבִּי יוֹחָנָן אָמַר מֵהָכָא: ״הוֹפִיעַ מֵהַר פָּארָן״ – מִפָּארָן הוֹפִיעַ מָמוֹנָם לְיִשְׂרָאֵל.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said** that the source for this *halakha* is **from here:** It is stated in reference to the giving of the Torah: “The Lord came from Sinai and rose from Seir unto them; **He appeared from Mount Paran”** (Deuteronomy 33:2), which is homiletically interpreted to mean: **From** the time God came from Mount **Paran,** when giving the Torah, **the money of** the gentile nations **appeared,** i.e., it was revealed and granted **to the Jewish people.**


###### Bava Kamma 38a:5
[Bava Kamma 38a:5](https://torahapp.org/share/book/Bava%20Kamma/r/38a:5)

תַּנְיָא נָמֵי הָכִי: שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל גּוֹי – פָּטוּר. שׁוֹר שֶׁל גּוֹי שֶׁנָּגַח שׁוֹר שֶׁל יִשְׂרָאֵל – בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם, שֶׁנֶּאֱמַר: ״עָמַד וַיְמֹדֶד אֶרֶץ, רָאָה וַיַּתֵּר גּוֹיִם״. וְאוֹמֵר: ״הוֹפִיעַ מֵהַר פָּארָן״.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: With regard to **an ox of a Jew that gored the ox of a gentile,** the owner of the belligerent ox is **exempt** from liability. By contrast, with regard to **an ox of a gentile that gored the ox of a Jew, whether** it was **innocuous or forewarned,** the owner of the belligerent ox **pays the full** cost of the **damage, as it is stated: “He stood and shook the earth; He beheld, and made the nations tremble.” And** another verse **states: “He appeared from Mount Paran.”**


###### Bava Kamma 38a:6
[Bava Kamma 38a:6](https://torahapp.org/share/book/Bava%20Kamma/r/38a:6)

מַאי ״וְאוֹמֵר״?

**William Davidson Edition - English:**
The Gemara asks: **What** is the reason the *baraita* adds: **And** another verse **states,** indicating that the first verse is not a sufficient source?


###### Bava Kamma 38a:7
[Bava Kamma 38a:7](https://torahapp.org/share/book/Bava%20Kamma/r/38a:7)

וְכִי תֵּימָא, הַאי ״עָמַד וַיְמֹדֶד אֶרֶץ״ – מִבַּעְיָא לֵיהּ לְכִדְרַב מַתְנָה וְכִדְרַב יוֹסֵף, תָּא שְׁמַע: ״הוֹפִיעַ מֵהַר פָּארָן״ – מִפָּארָן הוֹפִיעַ מָמוֹנָן לְיִשְׂרָאֵל. מַאי דְּרַב מַתְנָה? דְּאָמַר רַב מַתְנָה: ״עָמַד וַיְמֹדֶד אֶרֶץ, רָאָה וְכוּ׳״. מָה רָאָה – רָאָה שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ עֲלֵיהֶן בְּנֵי נֹחַ וְלֹא קִיְּימוּם, עָמַד וְהִגְלָה אוֹתָם מֵעַל אַדְמָתָם.

**William Davidson Edition - English:**
The Gemara explains that this is how the *baraita* is to be understood: **And if you would say** that **this** verse: **“He stood and shook the earth” is necessary to** express **that which Rav Mattana and Rav Yosef** derived from the verse, **come** and **hear** another source: **“He appeared from Mount Paran,”** meaning: **From Paran their money appeared to the Jewish people. What is Rav Mattana’s** exposition? It is **as Rav Mattana says: “He stood and shook the earth.” What did He see? He saw the seven mitzvot that the descendants of Noah were commanded but did not fulfill,** and **He arose and exiled them from their land** on account of their transgressions.


###### Bava Kamma 38a:8
[Bava Kamma 38a:8](https://torahapp.org/share/book/Bava%20Kamma/r/38a:8)

וּמַאי מַשְׁמַע דְּהַאי ״וַיַּתֵּר״ לִישָּׁנָא דְּאִגַּלּוֹיֵי הוּא? כְּתִיב הָכָא: ״וַיַּתֵּר גּוֹיִם״, וּכְתִיב הָתָם: ״לְנַתֵּר בָּהֵן עַל הָאָרֶץ״ – וּמְתַרְגְּמִינַן: לְקַפָּצָא בְּהוֹן עַל אַרְעָא.

**William Davidson Edition - English:**
**And from where may** it **be inferred that this** term ***vayyatter* is a term of exile? It is written here: “And made the nations tremble [*vayyatter*]”** (Habakkuk 3:6), **and it is written there: “*Lenatter* upon the earth”** (Leviticus 11:21), **which is translated** into Aramaic as: **“To leap upon the earth.”** Apparently, the root *nun*, *tav*, *reish*, common to both words, indicates uprooting from one place to another.


###### Bava Kamma 38a:9
[Bava Kamma 38a:9](https://torahapp.org/share/book/Bava%20Kamma/r/38a:9)

מַאי דְּרַב יוֹסֵף? דְּאָמַר רַב יוֹסֵף: ״עָמַד וַיְמֹדֶד אֶרֶץ, רָאָה וְכוּ׳״; מָה רָאָה? רָאָה שֶׁבַע מִצְוֹת שֶׁקִּיבְּלוּ עֲלֵיהֶם בְּנֵי נֹחַ וְלֹא קִיְּימוּם, עָמַד וְהִתִּירָן לָהֶם.

**William Davidson Edition - English:**
**What is Rav Yosef’s** exposition? It is **as Rav Yosef says: “He stood and shook the earth; He beheld.” What did He see? He saw the seven mitzvot that the descendants of Noah accepted upon themselves and did not fulfill,** so **He arose and permitted** their prohibitions **to them.**


###### Bava Kamma 38a:10
[Bava Kamma 38a:10](https://torahapp.org/share/book/Bava%20Kamma/r/38a:10)

אִיתְּגוֹרֵי אִתְּגוּר?! אִם כֵּן, מָצִינוּ חוֹטֵא נִשְׂכָּר! אָמַר מָר בְּרֵיהּ דְּרַבְנָא: לוֹמַר שֶׁאֲפִילּוּ מְקַיְּימִין אוֹתָן – אֵין מְקַבְּלִין עֲלֵיהֶן שָׂכָר.

**William Davidson Edition - English:**
The Gemara asks: **Did they** thereby **profit,** in that their prohibitions became permitted to them? **If so, we have found a transgressor** who **is rewarded. Mar, son of Rabbana, says:** This is not to say that for them to transgress their mitzvot is no longer a sin; rather, it is **to say that even if they fulfill them, they do not receive reward for** fulfilling **them.**


###### Bava Kamma 38a:11
[Bava Kamma 38a:11](https://torahapp.org/share/book/Bava%20Kamma/r/38a:11)

וְלָא?! וְהָתַנְיָא, רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה – שֶׁהוּא כְּכֹהֵן גָּדוֹל? תַּלְמוּד לוֹמַר: ״אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם, וָחַי בָּהֶם״ – ״כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים״ לֹא נֶאֱמַר, אֶלָּא ״אָדָם״; הָא לָמַדְתָּ, שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה – הֲרֵי הוּא כְּכֹהֵן גָּדוֹל!

**William Davidson Edition - English:**
The Gemara asks: **But** do they **not** receive reward for fulfilling those mitzvot? **But isn’t it taught** in a *baraita* that **Rabbi Meir says: From where** is it derived **that even a gentile who engages in Torah is** considered **like a High Priest? The verse states** with regard to the mitzvot: **“Which if a person does, he shall live by them”** (Leviticus 18:5). It **is not stated:** Which if **priests and Levites and Israelites** do, they shall live by them, **but rather: A person,** indicating that all people are included. **You have therefore learned that even a gentile who engages in Torah** study **is** considered **like a High Priest.**


###### Bava Kamma 38a:12
[Bava Kamma 38a:12](https://torahapp.org/share/book/Bava%20Kamma/r/38a:12)

אָמְרִי: אֵין מְקַבְּלִים עֲלֵיהֶן שָׂכָר כִּמְצֻוֶּוה וְעוֹשֶׂה, אֶלָּא כְּמִי שֶׁאֵינוֹ מְצֻוֶּוה וְעוֹשֶׂה. דְּאָמַר רַבִּי חֲנִינָא: גָּדוֹל הַמְצֻוֶּוה וְעוֹשֶׂה יוֹתֵר מִמִּי שֶׁאֵינוֹ מְצֻוֶּוה וְעוֹשֶׂה.

**William Davidson Edition - English:**
The Sages **said** in response: Rav Yosef meant that **they do not receive the reward as** does **one who is commanded** to perform a mitzva **and performs** it, **but as** does **one who is not commanded** to perform a mitzva **and performs** it anyway. **As Rabbi Ḥanina says:** One who is **commanded and performs** a mitzva **is greater than** one who **is not commanded and performs** it.


###### Bava Kamma 38a:13
[Bava Kamma 38a:13](https://torahapp.org/share/book/Bava%20Kamma/r/38a:13)

תָּנוּ רַבָּנַן, וּכְבָר שָׁלְחָה מַלְכוּת רוֹמִי שְׁנֵי סְרַדְיוֹטוֹת אֵצֶל חַכְמֵי יִשְׂרָאֵל: לַמְּדוּנוּ תּוֹרַתְכֶם. קָרְאוּ וְשָׁנוּ וְשִׁלֵּשׁוּ. בִּשְׁעַת פְּטִירָתָן אָמְרוּ לָהֶם: דִּקְדַּקְנוּ בְּכׇל תּוֹרַתְכֶם – וֶאֱמֶת הוּא; חוּץ מִדָּבָר זֶה שֶׁאַתֶּם אוֹמְרִים: שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל גּוֹי – פָּטוּר. שֶׁל גּוֹי שֶׁנָּגַח שׁוֹר שֶׁל יִשְׂרָאֵל – בֵּין תָּם בֵּין מוּעָד, מְשַׁלֵּם נֶזֶק שָׁלֵם.

**William Davidson Edition - English:**
**The Sages taught** the following story in the context of the aforementioned *halakha*: **And the Roman kingdom once sent two military officials [*sardeyotot*] to the Sages of Israel,** and ordered them in the name of the king: **Teach us your Torah.** The officials **read** the Torah, **and repeated** it, **and** repeated it again, reading it for the **third** time. **At the time of their departure, they said to** the Sages: **We have examined your entire Torah and it is true, except for this** one **matter that you state,** i.e., that with regard to **an ox of a Jew that gored the ox of a gentile,** the owner is **exempt** from liability, whereas with regard to the ox **of a gentile that gored the ox of a Jew, whether** it was **innocuous or forewarned,** the owner **pays the full** cost of the **damage.**


###### Bava Kamma 38a:14
[Bava Kamma 38a:14](https://torahapp.org/share/book/Bava%20Kamma/r/38a:14)

מִמָּה נַפְשָׁךְ, אִי ״רֵעֵהוּ״ דַּוְקָא – אֲפִילּוּ דְּגוֹי כִּי נָגַח דְּיִשְׂרָאֵל לִיפְּטַר; וְאִי ״רֵעֵהוּ״ לָאו דַּוְקָא – אֲפִילּוּ דְיִשְׂרָאֵל כִּי נָגַח דְּגוֹי לִחַיַּיב! וְדָבָר זֶה אֵין אָנוּ מוֹדִיעִים אוֹתוֹ לַמַּלְכוּת.

**William Davidson Edition - English:**
The officials’ reasoning was that this *halakha* is difficult **whichever way you** look at it. **If** the phrase **“of another”** is meant in **a precise** manner, that the owners of both oxen must both be Jewish, then **even when** the ox **of a gentile gores the ox of a Jew** the owner of the ox **should be exempt** from liability. **And if** the phrase **“of another”** is **not** meant in **a precise** manner, and the oxen of all are included, then **even when** the ox **of a Jew gores the ox of a gentile** the owner **should be liable.** They added: **But we will not inform this matter to the kingdom;** having acknowledged that the entire Torah is true, we will not reveal this ruling, as it will displease the kingdom.


###### Bava Kamma 38a:15
[Bava Kamma 38a:15](https://torahapp.org/share/book/Bava%20Kamma/r/38a:15)

רַב שְׁמוּאֵל בַּר יְהוּדָה שְׁכִיבָא לֵיהּ בְּרַתָּא, אֲמַרוּ לֵיהּ רַבָּנַן לְעוּלָּא: קוּם נֵיזִל נִינַחֲמֵיהּ, אֲמַר לְהוּ: מַאי אִית לִי גַּבֵּי נֶחָמְתָּא דְבַבְלָאֵי – דְּגִידּוּפָא הוּא? דְּאָמְרִי: ״מַאי אֶפְשָׁר לְמִיעְבַּד״; הָא אֶפְשָׁר לְמִיעְבַּד – עָבְדִי.

**William Davidson Edition - English:**
§ Incidentally, it is related that **the daughter** of **Rav Shmuel bar Yehuda died. The Sages said to Ulla: Arise; let us go console him.** Ulla **said to them: What** business **do I have with the consolation of Babylonians, which is** actually **heresy? As, they say** while consoling mourners: **What can be done?** This seems to suggest that **if it were possible to do** something, acting against the Almighty’s decree, **they would do** so, which is tantamount to heresy. Therefore, Ulla declined to accompany the Babylonian Sages.


###### Bava Kamma 38a:16
[Bava Kamma 38a:16](https://torahapp.org/share/book/Bava%20Kamma/r/38a:16)

אֲזַל הוּא לְחוֹדֵיהּ גַּבֵּיהּ. אֲמַר לֵיהּ: ״וַיֹּאמֶר ה׳ (אֶל מֹשֶׁה) אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה״; וְכִי מָה עָלָה עַל דַּעְתּוֹ שֶׁל מֹשֶׁה, לַעֲשׂוֹת מִלְחָמָה שֶׁלֹּא בִּרְשׁוּת?! אֶלָּא נָשָׂא מֹשֶׁה קַל וָחוֹמֶר בְּעַצְמוֹ – אָמַר: וּמָה מִדְיָנִים שֶׁלֹּא בָּאוּ אֶלָּא לַעֲזוֹר אֶת מוֹאָב, אָמְרָה תּוֹרָה: ״צָרוֹר אֶת הַמִּדְיָנִים וְהִכִּיתֶם אוֹתָם״,

**William Davidson Edition - English:**
Ulla therefore **went to** console Rav Shmuel bar Yehuda **by himself,** and **said to him:** The verse states: **“And the Lord said to me, do not be at enmity with Moab, neither contend with them in battle”** (Deuteronomy 2:9). **What entered Moses’s mind,** that God had to warn him not to undertake a particular action? Did it enter his mind **to wage war** with the Moabites **without permission? Rather, Moses reasoned an *a fortiori*** inference **by himself, saying: And if** with regard to **the Midianites, who came only to help the Moabites** harm the Jewish people (see Numbers, chapter 22), **the Torah said: “Harass the Midianites and smite them”** (Numbers 25:17),