## Bava Kamma Daf 79b

###### Bava Kamma 79b:1
[Bava Kamma 79b:1](https://torahapp.org/share/book/Bava%20Kamma/r/79b:1)

שְׂכִירוּת דְּמִטַּלְטְלִין, מִטַּלְטְלִי בְּנֵי שְׁטָרָא נִינְהוּ?! אָמַר רַב חִסְדָּא: שְׂכִירוּת דְּקַרְקַע.

**William Davidson Edition - English:**
it is speaking of **the rental of movable property, is movable property** subject to the writing of **a deed?** Rather, **Rav Ḥisda said:** It is referring to **the rental of land.**


###### Bava Kamma 79b:2
[Bava Kamma 79b:2](https://torahapp.org/share/book/Bava%20Kamma/r/79b:2)

אָמַר רַבִּי אֶלְעָזָר: רָאוּהוּ שֶׁהִטְמִין בָּחוֹרָשִׁין וְטָבַח וּמָכַר – מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. אַמַּאי? הָא לֹא מָשַׁךְ! אָמַר רַב חִסְדָּא: שֶׁהִכִּישָׁהּ בְּמַקֵּל.

**William Davidson Edition - English:**
§ **Rabbi Elazar says:** If people **saw** a thief **who was hiding in the woods** near a herd of grazing animals, **and** that individual emerged and **slaughtered or sold** one of the animals from the herd, **he pays** the **fourfold or fivefold payment.** The Gemara asks: **Why** is the thief liable to the fourfold or fivefold payment? **But he did not pull** the animal. Rabbi Elazar is apparently describing a case where the thief emerged from the forest and slaughtered one of the animals without first moving it, and there is no fourfold or fivefold payment unless the thief first steals the animal. **Rav Ḥisda says:** This is referring to a case **where he hit** the animal **with a stick,** causing it to move.


###### Bava Kamma 79b:3
[Bava Kamma 79b:3](https://torahapp.org/share/book/Bava%20Kamma/r/79b:3)

אָמְרִי: וְכֵיוָן דְּרָאוּהוּ, גַּזְלָן הוּא! כֵּיוָן דְּקָא מִטַּמַּרי מִנַּיְיהוּ, גַּנָּב הוּא.

**William Davidson Edition - English:**
With regard to Rabbi Elazar’s statement, the Sages **say: But since** people **saw him** doing all this, **he is a robber,** not a thief, and the fourfold or fivefold payment applies only to thieves. A thief is one who sneaks into a house or other private property; one who commits his act brazenly, in public, is classified as a robber. The Gemara answers: **Since he was hiding from them, he is** considered **a thief,** despite the fact that they saw him.


###### Bava Kamma 79b:4
[Bava Kamma 79b:4](https://torahapp.org/share/book/Bava%20Kamma/r/79b:4)

וְאֶלָּא גַּזְלָן הֵיכִי דָּמֵי? אָמַר רַבִּי אֲבָהוּ: כְּגוֹן בְּנָיָהוּ בֶּן יְהוֹיָדָע, שֶׁנֶּאֱמַר: ״וַיִּגְזֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי, וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ״.

**William Davidson Edition - English:**
The Gemara asks: **But if so, what are the circumstances** of a **robber? Rabbi Abbahu said:** Robbers are **like** the case of **Benaiah ben Jehoiada, as it is stated** concerning him: “He slew an Egyptian, a goodly man; and the Egyptian had a spear in his hand; but he went down to him with a staff, **and he robbed the spear out of the Egyptian’s hand, and slew him with his own spear”** (II Samuel 23:21).


###### Bava Kamma 79b:5
[Bava Kamma 79b:5](https://torahapp.org/share/book/Bava%20Kamma/r/79b:5)

רַבִּי יוֹחָנָן אָמַר: כְּגוֹן בַּעֲלֵי שְׁכֶם, שֶׁנֶּאֱמַר: ״וַיָּשִׂימוּ לוֹ בַעֲלֵי שְׁכֶם מְאָרְבִים עַל רָאשֵׁי הֶהָרִים, וַיִּגְזְלוּ [אֵת] כׇּל אֲשֶׁר יַעֲבֹר עֲלֵיהֶם בַּדָּרֶךְ״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** A different example of a robber is a case **like** that of **the men of Shechem, as it is stated: “And the men of Shechem set ambushers for him on the tops of the mountains, and they robbed all that came along that way by them”** (Judges 9:25).


###### Bava Kamma 79b:6
[Bava Kamma 79b:6](https://torahapp.org/share/book/Bava%20Kamma/r/79b:6)

וְרַבִּי אֲבָהוּ – מַאי טַעְמָא לָא אָמַר מֵהַאי? אָמַר לָךְ: כֵּיוָן דְּמִטַּמְּרִי אִיטַּמּוֹרֵי, לָא גַּזְלָנֵי נִינְהוּ. וְרַבִּי יוֹחָנָן – הָא דְּקָא מִטַּמְּרִי, דְּלָא נִיחְזִינְהוּ אִינָשֵׁי וְנִיעְרְקוּ מִנַּיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **And what is the reason** that **Rabbi Abbahu did not say** the example **from this** verse, which discusses the men of Shechem? He could have **said to you: Since** the men of Shechem **were hiding** in ambush, **they are not** considered **robbers** but thieves. **And** how would **Rabbi Yoḥanan** respond to this claim? **This** fact **that they were hiding** was not because they were hesitant to steal in view of the public. Rather, they acted in this manner **so that** the travelers **should not see them** in advance **and flee from them.**


###### Bava Kamma 79b:7
[Bava Kamma 79b:7](https://torahapp.org/share/book/Bava%20Kamma/r/79b:7)

שָׁאֲלוּ תַּלְמִידָיו אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי: מִפְּנֵי מָה הֶחְמִירָה תּוֹרָה בְּגַנָּב יוֹתֵר מִגַּזְלָן? אָמַר לָהֶן: זֶה – הִשְׁוָה כְּבוֹד עֶבֶד לִכְבוֹד קוֹנוֹ, וְזֶה – לֹא הִשְׁוָה כְּבוֹד עֶבֶד לִכְבוֹד קוֹנוֹ.

**William Davidson Edition - English:**
§ The Gemara concludes its discussion of theft with several aggadic statements. **His students asked Rabban Yoḥanan ben Zakkai: For what reason was the Torah stricter with a thief than with a robber?** Only a thief is required to pay the double, fourfold, or fivefold payment, not a robber. Rabban Yoḥanan ben Zakkai **said to them** in response: **This one,** the robber, **equated the honor of** the **servant to the honor of his Master, and that one,** the thief, **did not equate the honor of** the **servant to the honor of his Master.** The robber fears neither God nor people, as he is not afraid to rob in public. The thief does not fear God but he does fear other people, which demonstrates that he is more concerned about humans than God.


###### Bava Kamma 79b:8
[Bava Kamma 79b:8](https://torahapp.org/share/book/Bava%20Kamma/r/79b:8)

כִּבְיָכוֹל עָשָׂה עַיִן שֶׁל מַטָּה כְּאִילּוּ אֵינָהּ רוֹאָה, וְאוֹזֶן שֶׁל מַטָּה כְּאִילּוּ אֵינָהּ שׁוֹמַעַת, שֶׁנֶּאֱמַר: ״הוֹי הַמַּעֲמִיקִים מֵה׳ לַסְתִּר עֵצָה, וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וְגוֹ׳״; וּכְתִיב: ״וַיֹּאמְרוּ לֹא יִרְאֶה יָּהּ וְלֹא יָבִין אֱלֹהֵי יַעֲקֹב״; וּכְתִיב: ״כִּי [אָמְרוּ] עָזַב ה׳ אֶת הָאָרֶץ, וְאֵין ה׳ רֹאֶה״.

**William Davidson Edition - English:**
**As it were,** the thief **establishes the eye below,** i.e., God’s eye, **as though it does not see, and the ear below,** i.e., God’s ear, **as though it does not hear.** The Gemara cites verses that describe people who imagine that God does not see their actions, **as it is stated: “Woe to them who seek deeply to hide their counsel from the Lord, and their works are in the dark,** and they say: Who sees us, and who knows us?” (Isaiah 29:15). **And it is written: “And they say: The Lord will not see, neither will the God of Jacob give heed”** (Psalms 94:7). **And it is written: “For they say: The Lord has forsaken the land, and the Lord does not see”** (Ezekiel 9:9).


###### Bava Kamma 79b:9
[Bava Kamma 79b:9](https://torahapp.org/share/book/Bava%20Kamma/r/79b:9)

תַּנְיָא, אָמַר רַבִּי מֵאִיר: מָשְׁלוּ מָשָׁל מִשּׁוּם רַבָּן גַּמְלִיאֵל, לְמָה הַדָּבָר דּוֹמֶה? לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ בְּעִיר וְעָשׂוּ מִשְׁתֶּה, אֶחָד זִימֵּן אֶת בְּנֵי הָעִיר וְלֹא זִימֵּן אֶת בְּנֵי הַמֶּלֶךְ, וְאֶחָד לֹא זִימֵּן אֶת בְּנֵי הָעִיר וְלֹא זִימֵּן אֶת בְּנֵי הַמֶּלֶךְ. אֵיזֶה מֵהֶן עוֹנְשׁוֹ מְרוּבֶּה? הֱוֵי אוֹמֵר: זֶה שֶׁזִּימֵּן אֶת בְּנֵי הָעִיר וְלֹא זִימֵּן אֶת בְּנֵי הַמֶּלֶךְ.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Meir said:** To illustrate the severity of a thief over a robber, as per Rabban Yoḥanan ben Zakkai’s explanation, **they stated a parable in the name of Rabban Gamliel. To what is this matter comparable? To two people who were** living **in the** same **city, and** both of them **prepared a feast. One** of them **invited the people of the city** to his feast **but he did not invite the king’s sons. And** the other **did not invite the people of the city and** also **did not invite the king’s sons. Which of them** deserves **a greater punishment? You must say** that it is **this one who invited the people of the city but did not invite the king’s sons.** Likewise, both the thief and the robber show disdain for God, but the robber does not display more respect for people.


###### Bava Kamma 79b:10
[Bava Kamma 79b:10](https://torahapp.org/share/book/Bava%20Kamma/r/79b:10)

אָמַר רַבִּי מֵאִיר: בֹּא וּרְאֵה כַּמָּה גָּדוֹל כֹּחַ שֶׁל מְלָאכָה: שׁוֹר, שֶׁבִּיטְּלוֹ מִמְּלַאכְתּוֹ – חֲמִשָּׁה; שֶׂה, שֶׁלֹּא בִּיטְּלוֹ מִמְּלַאכְתּוֹ – אַרְבָּעָה.

**William Davidson Edition - English:**
The Gemara discusses why there is a fourfold payment for a sheep but a fivefold payment for an ox. **Rabbi Meir said: Come and see how great the power of labor is.** The theft of **an ox, which** was forced **by** the thief **to cease its labor,** leads to **a fivefold** payment; whereas the theft of **a sheep, which** was **not** forced **by** the thief **to cease its labor,** as a sheep performs no labor, leads to only **a fourfold** payment.


###### Bava Kamma 79b:11
[Bava Kamma 79b:11](https://torahapp.org/share/book/Bava%20Kamma/r/79b:11)

אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, בֹּא וּרְאֵה כַּמָּה גָּדוֹל כְּבוֹד הַבְּרִיּוֹת: שׁוֹר, שֶׁהָלַךְ בְּרַגְלָיו – חֲמִשָּׁה; שֶׂה, שֶׁהִרְכִּיבוֹ עַל כְּתֵיפוֹ – אַרְבָּעָה.

**William Davidson Edition - English:**
**Rabban Yoḥanan ben Zakkai said: Come and see how great human dignity is.** The theft of **an ox, which walked on its own legs** as the thief stole it, leads to **a fivefold** payment, whereas the theft of **a sheep, which** the thief **carried on his shoulder** as he walked, thereby causing himself embarrassment, leads to only **a fourfold** payment.


###### Bava Kamma 79b:12
[Bava Kamma 79b:12](https://torahapp.org/share/book/Bava%20Kamma/r/79b:12)

**מַתְנִי׳** אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל; אֲבָל מְגַדְּלִין בְּסוּרְיָא, וּבַמִּדְבָּרוֹת שֶׁל אֶרֶץ יִשְׂרָאֵל.

**William Davidson Edition - English:**
**MISHNA:** **One may not raise small domesticated animals,** i.e., sheep and goats, **in** settled areas of **Eretz Yisrael,** as they graze on people’s crops. **But one may raise** them **in Syria,** despite the fact that with regard to many other *halakhot* Syria is treated like Eretz Yisrael, **and in the wilderness of Eretz Yisrael.**


###### Bava Kamma 79b:13
[Bava Kamma 79b:13](https://torahapp.org/share/book/Bava%20Kamma/r/79b:13)

אֵין מְגַדְּלִין תַּרְנְגוֹלִין בִּירוּשָׁלַיִם, מִפְּנֵי הַקֳּדָשִׁים; וְלֹא כֹּהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הַטְּהָרוֹת.

**William Davidson Edition - English:**
**One may not raise chickens in Jerusalem, due to the sacrificial meat** that is common there. There is a concern that chickens will pick up garbage that imparts ritual impurity and bring it into contact with sacrificial meat, thereby rendering it ritually impure. **And priests may not** raise chickens anywhere **in Eretz Yisrael, because of the** many foods in a priest’s possession that must be kept **ritually pure,** e.g., *teruma*.


###### Bava Kamma 79b:14
[Bava Kamma 79b:14](https://torahapp.org/share/book/Bava%20Kamma/r/79b:14)

אֵין מְגַדְּלִין חֲזִירִין – בְּכׇל מָקוֹם. לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, אֶלָּא אִם כֵּן הָיָה קָשׁוּר בְּשַׁלְשֶׁלֶת. אֵין פּוֹרְסִין נִישּׁוּבִים לְיוֹנִים, אֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשּׁוּב שְׁלֹשִׁים רִיס.

**William Davidson Edition - English:**
Furthermore, **one may not raise pigs anywhere,** and **a person may not raise a dog unless it is tied with chains. One may spread out traps [*nishovim*] for pigeons only if** this was performed **at a distance of** at least **thirty *ris*,** which is 8,000 cubits, **from** any **settled area,** to ensure that privately owned pigeons are not caught in the traps.


###### Bava Kamma 79b:15
[Bava Kamma 79b:15](https://torahapp.org/share/book/Bava%20Kamma/r/79b:15)

**גְּמָ׳** תָּנוּ רַבָּנַן: אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל מְגַדְּלִין בָּחוֹרָשִׁין שֶׁל אֶרֶץ יִשְׂרָאֵל. בְּסוּרְיָא – אֲפִילּוּ בַּיִּשּׁוּב, וְאֵין צָרִיךְ לוֹמַר בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: **One may not raise small domesticated animals,** i.e., sheep and goats, **in** settled areas of **Eretz Yisrael. But one may raise** them **in the forests of Eretz Yisrael. In Syria,** it is permitted to do so **even in a settled area. And, needless to say,** it is permitted to do so **outside of Eretz** Yisrael.


###### Bava Kamma 79b:16
[Bava Kamma 79b:16](https://torahapp.org/share/book/Bava%20Kamma/r/79b:16)

תַּנְיָא אִידַּךְ: אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל; אֲבָל מְגַדְּלִין בַּמִּדְבָּר שֶׁבִּיהוּדָה, וּבַמִּדְבָּר שֶׁבִּסְפַר עַכּוֹ. וְאַף עַל פִּי שֶׁאָמְרוּ אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה, אֲבָל מְגַדְּלִין בְּהֵמָה גַּסָּה; לְפִי שֶׁאֵין גּוֹזְרִין גְּזֵרָה עַל הַצִּבּוּר אֶלָּא אִם כֵּן רוֹב צִבּוּר יְכוֹלִין לַעֲמוֹד בָּהּ.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **One may not raise small domesticated animals in** settled areas of **Eretz Yisrael. But one may raise** them **in the wilderness that is in Judea and in the wilderness that is on the border near Akko. And even though** the Sages **said that one may not raise small domesticated animals, nevertheless, one may raise large, domesticated animals,** i.e., cattle, **because** the Sages **issue a decree upon the public only if a majority of the public is able to abide by it.**


###### Bava Kamma 79b:17
[Bava Kamma 79b:17](https://torahapp.org/share/book/Bava%20Kamma/r/79b:17)

בְּהֵמָה דַּקָּה אֶפְשָׁר לְהָבִיא מֵחוּצָה לָאָרֶץ, בְּהֵמָה גַּסָּה אִי אֶפְשָׁר לְהָבִיא מֵחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
This difference is that it is **possible** for someone **to bring small domesticated animals from outside of Eretz** Yisrael in the event that they are needed. But it is **not possible** for someone **to bring large, domesticated animals from outside of Eretz** Yisrael whenever he needs one, since there is a constant need for them as beasts of burden. Therefore, the Sages did not issue a decree with regard to these types of animals.


###### Bava Kamma 79b:18
[Bava Kamma 79b:18](https://torahapp.org/share/book/Bava%20Kamma/r/79b:18)

וְאַף עַל פִּי שֶׁאָמְרוּ אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה – אֲבָל מְשַׁהָהּ הוּא קוֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם, וְקוֹדֶם מִשְׁתֵּה בְּנוֹ שְׁלֹשִׁים יוֹם. וּבִלְבַד שֶׁלֹּא יְשַׁהֶה אֶת הָאַחֲרוֹנָה שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
The *baraita* continues: **And even though they said that one may not raise small domesticated animals, however, one may keep** these animals on his premises for **thirty days before a pilgrimage Festival, and thirty days before the** wedding **feast of one’s son,** when many animals are needed for food, **provided that he does not leave the last** one, i.e., the animal which he purchased immediately before the Festival, for **thirty days.**


###### Bava Kamma 79b:19
[Bava Kamma 79b:19](https://torahapp.org/share/book/Bava%20Kamma/r/79b:19)

דְּסָלְקָא דַּעְתָּךְ אָמֵינָא דְּאִי נְפַק לֵיהּ רֶגֶל, וּמִכִּי זַבְנַהּ עַד הַשְׁתָּא אַכַּתִּי לָא מְלוֹ לֵיהּ תְּלָתִין יוֹמִין; לָא נֵימָא תְּלָתִין מִשְׁרָא שְׁרֵי לֵיהּ לְשַׁהוֹיֵי, אֶלָּא כֵּיוָן דִּנְפַק לֵיהּ רֶגֶל – לָא מִבְּעֵי לֵיהּ לְשַׁהוֹיֵי.

**William Davidson Edition - English:**
The Gemara clarifies the final line of the *baraita*: The *baraita* needs to state this ruling **as** it might **enter your mind to say that if the pilgrimage Festival has passed and thirty days have not yet elapsed from** the time **when he bought** the animal **until now,** he may keep the animal until thirty days have elapsed. To counter this, the *baraita* teaches that **we do not say: It is permitted to keep it for** a total of **thirty days. Rather, once the pilgrimage Festival has passed, he should not keep it** any longer.