## Bava Kamma Daf 81b

###### Bava Kamma 81b:1
[Bava Kamma 81b:1](https://torahapp.org/share/book/Bava%20Kamma/r/81b:1)

וְלֹא מִמְּקוֹם שֶׁהוּא רוֹאֶה אֶת הַחַמָּה; שֶׁנֶּאֱמַר: ״וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ״.

**William Davidson Edition - English:**
**but not from a place that faces the sun,** where the fruits grow copiously, **as it is stated: “And for the precious things of the fruits of the sun”** (Deuteronomy 33:14).


###### Bava Kamma 81b:2
[Bava Kamma 81b:2](https://torahapp.org/share/book/Bava%20Kamma/r/81b:2)

וּמַעְיָן הַיּוֹצֵא תְּחִילָּה – בְּנֵי הָעִיר מִסְתַּפְּקִין מִמֶּנּוּ. אָמַר רַבָּה בַּר רַב הוּנָא: וְנוֹתֵן לוֹ דָּמִים. וְלֵית הִלְכְתָא כְּווֹתֵיהּ.

**William Davidson Edition - English:**
The *baraita* further states: **And the people of the city** shall have the right to **take supplies** of water from a spring on private property, even **from a spring that emerges for the first time. Rabba bar Rav Huna says: And** although one may draw water from that spring, **he** must **give money to** reimburse the owner of the property. The Gemara concludes: **But the *halakha* is not in accordance with his** opinion, as the water may be taken without payment.


###### Bava Kamma 81b:3
[Bava Kamma 81b:3](https://torahapp.org/share/book/Bava%20Kamma/r/81b:3)

וּמְחַכִּין בְּיַמָּהּ שֶׁל טְבֶרְיָא, וּבִלְבַד שֶׁלֹּא יִפְרוֹס קֶלַע וְיַעֲמִיד אֶת הַסְּפִינָה – אֲבָל צָד הוּא בִּרְשָׁתוֹת וּבְמִכְמָרוֹת. תָּנוּ רַבָּנַן: בָּרִאשׁוֹנָה הִתְנוּ שְׁבָטִים זֶה עִם זֶה שֶׁלֹּא יִפְרוֹס קְלִיעָה וְיַעֲמִיד אֶת הַסְּפִינָה, אֲבָל צָד הוּא בִּרְשָׁתוֹת וּבְמִכְמָרוֹת.

**William Davidson Edition - English:**
The next of Joshua’s conditions is: **And** that **they** shall have the right to **fish in the Sea of Tiberias, provided that** the fisherman **does not build an** underwater **fence** to catch fish, thereby **causing an impediment to boats.** The Gemara comments: **But one may fish with nets and with traps. The Sages taught** in a *baraita*: **Initially, the tribes stipulated with each other that one may not build** an underwater **fence** to catch fish, thereby **causing an impediment to boats, but one may fish with nets and with traps.**


###### Bava Kamma 81b:4
[Bava Kamma 81b:4](https://torahapp.org/share/book/Bava%20Kamma/r/81b:4)

תָּנוּ רַבָּנַן: יַמָּהּ שֶׁל טְבֶרְיָא – בְּחֶלְקוֹ שֶׁל נַפְתָּלִי הָיְתָה. וְלֹא עוֹד, אֶלָּא שֶׁנָּטַל מְלֹא חֶבֶל חֵרֶם בִּדְרוֹמָהּ, לְקַיֵּים מַה שֶּׁנֶּאֱמַר ״יָם וְדָרוֹם יְרָשָׁה״.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **The Sea of Tiberias was** located **in the portion of** the tribe of **Naphtali. Moreover,** the tribe of Naphtali **received** in addition a small stretch of land equal to **the full** length of the **rope of** a fish **trap.** This stretch of land was located **to the south** of the sea, where the members of this tribe could spread out their fishing nets, **to fulfill that which is stated:** “And of Naphtali he said: O Naphtali, satisfied with favor, and full with the blessing of the Lord; **possess the sea and the south”** (Deuteronomy 33:23).


###### Bava Kamma 81b:5
[Bava Kamma 81b:5](https://torahapp.org/share/book/Bava%20Kamma/r/81b:5)

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: תְּלוּשִׁין שֶׁבֶּהָרִים – בְּחֶזְקַת כׇּל הַשְּׁבָטִים הֵן עוֹמְדִים, וּמְחוּבָּרִים – בְּחֶזְקַת אוֹתוֹ הַשֵּׁבֶט.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: **Rabbi Shimon ben Elazar says: Detached** items **that are** found **in the mountains** at the time of conquest **are** considered to be **in the possession of all the tribes** equally, as spoils of war; **but** that which is **attached,** e.g., trees, **are** considered to be **in the** sole **possession of that tribe** that would receive the land where the tree was found.


###### Bava Kamma 81b:6
[Bava Kamma 81b:6](https://torahapp.org/share/book/Bava%20Kamma/r/81b:6)

וְאֵין לְךָ כׇּל שֵׁבֶט וְשֵׁבֶט מִיִּשְׂרָאֵל שֶׁאֵין לוֹ בָּהָר וּבַשְּׁפֵלָה וּבַנֶּגֶב וּבָעֵמֶק, שֶׁנֶּאֱמַר: ״פְּנוּ וּסְעוּ לָכֶם וּבֹאוּ הַר הָאֱמוֹרִי וְאֶל כׇּל שְׁכֵנָיו; בָּעֲרָבָה, בָהָר, בַּשְּׁפֵלָה וּבַנֶּגֶב וּבְחוֹף הַיָּם וְגוֹ׳. וְכֵן אַתָּה מוֹצֵא בַּכְּנַעֲנִים וּבַפְּרִיזִּים וּבָאֱמוֹרִיִּים שֶׁלִּפְנֵיהֶם, שֶׁנֶּאֱמַר: ״וְאֶל כׇּל שְׁכֵנָיו״ – אַלְמָא שְׁכֵנָיו הָכִי הָווּ.

**William Davidson Edition - English:**
The *baraita* adds: **And you do not have a single tribe of Israel that did not have** in its portion at least some land **in the mountains, and** some **in the lowland, and** some **in the countryside, and** some **in the valley, as it is stated: “Turn and take your journey, and go to the hill-country of the Amorites and to all their neighbors, in the Arabah, in the hill-country, and in the lowland, and in the countryside, and by the seashore”** (Deuteronomy 1:7). **And you find similarly with regard to the Canaanites and Perizzites and Amorites who** inhabited the land **before** the Jews, **as it stated** in the above verse: “The Amorites **and to all their neighbors.” Apparently,** the Amorites and **their neighbors** all **had this** variety of types of land in their respective territories.


###### Bava Kamma 81b:7
[Bava Kamma 81b:7](https://torahapp.org/share/book/Bava%20Kamma/r/81b:7)

וְנִפְנִין לַאֲחוֹרֵי הַגָּדֵר, וַאֲפִילּוּ בְּשָׂדֶה שֶׁהִיא מְלֵאָה כַּרְכּוֹם. אָמַר רַב אַחָא בַּר יַעֲקֹב: לֹא נִצְרְכָה אֶלָּא לִיטּוֹל הֵימֶנּוּ צְרוֹר. אָמַר רַב חִסְדָּא: וַאֲפִילּוּ בְּשַׁבָּת. מָר זוּטְרָא חֲסִידָא שָׁקֵיל וּמַהְדַּר, וַאֲמַר לֵיהּ לְשַׁמָּעֵיהּ (לִמְחַר): זִיל שִׁירְקֵיהּ.

**William Davidson Edition - English:**
§ The Gemara discusses the next of Joshua’s conditions: **And** people shall have the right to **relieve themselves** outdoors **behind a fence, even in a field** that is **full of saffron. Rav Aḥa bar Ya’akov said:** It goes without saying that one may relieve himself when necessary; this stipulation **is necessary only** to permit the one relieving himself **to take a stone out of** a wall in the field with which to clean himself. **Rav Ḥisda said: And** it is permitted to remove a stone from a wall for this purpose **even on Shabbat. Mar Zutra the Pious would take** a stone in this manner on Shabbat **and replace** it in the wall, **and say to his attendant** after Shabbat: **Go and plaster it over,** so that it would fit securely back in the wall.


###### Bava Kamma 81b:8
[Bava Kamma 81b:8](https://torahapp.org/share/book/Bava%20Kamma/r/81b:8)

וּמְהַלְּכִין בִּשְׁבִילֵי הָרְשׁוּת, עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. אָמַר רַב פָּפָּא: וְהַאי דִּידַן – אֲפִילּוּ טַל קָשֵׁי לֵהּ.

**William Davidson Edition - English:**
The *baraita* further states: **And they** shall have the right to **walk in permitted paths,** i.e., those paths that cut through a private field, throughout the summer **until the second rainfall,** when crops begin to sprout. **Rav Pappa said: And** with regard to **these** fields that we have in Babylonia, **even dew** that settled the previous night **is bad for them.** Even after a night of dew, the field is sufficiently moistened that trampling on it will cause damage, and therefore this condition does not apply if there was dew the previous night.


###### Bava Kamma 81b:9
[Bava Kamma 81b:9](https://torahapp.org/share/book/Bava%20Kamma/r/81b:9)

וּמְסַלְּקִין לְצִידֵּי הַדְּרָכִים, מִפְּנֵי יְתֵידוֹת הַדְּרָכִים. שְׁמוּאֵל וְרַב יְהוּדָה הֲווֹ שָׁקְלִי וְאָזְלִי בְּאוֹרְחָא, הֲוָה מִסְתַּלַּק שְׁמוּאֵל לְצִידֵּי הַדְּרָכִים. אֲמַר לֵיהּ רַב יְהוּדָה: תְּנָאִין שֶׁהִתְנָה יְהוֹשֻׁעַ, אֲפִילּוּ בְּבָבֶל?! אֲמַר לֵיהּ: שֶׁאֲנִי אוֹמֵר, אֲפִילּוּ בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
The next item on the list of conditions is: **And they** shall have the right to **veer off to the sides of the roads** onto private property **because of hard protrusions of the road.** The Gemara relates: **Shmuel and Rav Yehuda,** who lived in Babylonia, **were** once **walking along the road,** and **Shmuel veered off to the sides of the road** onto private property. **Rav Yehuda said to him:** Do the **conditions that Joshua stipulated** apply **even in Babylonia?** Shmuel **said to him:** Indeed so, **as I say** that they apply **even outside of Eretz** Yisrael.


###### Bava Kamma 81b:10
[Bava Kamma 81b:10](https://torahapp.org/share/book/Bava%20Kamma/r/81b:10)

רַבִּי וְרַבִּי חִיָּיא הֲווֹ שָׁקְלִי וְאָזְלִי בְּאוֹרְחָא, אִסְתַּלַּקוּ לְצִידֵּי הַדְּרָכִים. הֲוָה קָא מְפַסַּיע וְאָזֵיל רַבִּי יְהוּדָה בֶּן (קְנוֹסָא) [נְקוֹסָא] קַמַּיְיהוּ, אֲמַר לֵיהּ רַבִּי לְרַבִּי חִיָּיא: מִי הוּא זֶה שֶׁמַּרְאֶה גְּדוּלָּה בְּפָנֵינוּ?

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **and Rabbi Ḥiyya were** once **walking along the road,** and **they veered off to the sides of the road. Rabbi Yehuda ben Kanosa was taking broad steps** on the road, to avoid the protrusions without going off to the side of the road, **while walking in front of them. Rabbi** Yehuda HaNasi **said to Rabbi Ḥiyya: Who is this** man **who is showing off** his supposed **greatness in our presence?** By acting more stringently than required by *halakha*, he is displaying insolence.


###### Bava Kamma 81b:11
[Bava Kamma 81b:11](https://torahapp.org/share/book/Bava%20Kamma/r/81b:11)

אֲמַר לֵיהּ רַבִּי חִיָּיא: שֶׁמָּא רַבִּי יְהוּדָה בֶּן (קְנוֹסָא) [נְקוֹסָא] תַּלְמִידִי הוּא, וְכׇל מַעֲשָׂיו לְשֵׁם שָׁמַיִם. כִּי מְטוֹ לְגַבֵּיהּ, חַזְיֵיהּ. אֲמַר לֵיהּ: אִי לָאו יְהוּדָה בֶּן (קְנוֹסָא) [נְקוֹסָא] אַתְּ, גְּזַרְתִּינְהוּ לְשָׁקָךְ בְּגִיזְרָא דְפַרְזְלָא.

**William Davidson Edition - English:**
**Rabbi Ḥiyya said to** Rabbi Yehuda HaNasi: **Perhaps it is my student Rabbi Yehuda ben Kanosa. And** if so, **all of his actions are** undertaken **for the sake of Heaven;** he is not acting out of haughtiness. **When they reached him** and Rabbi Yehuda HaNasi **saw him, he said to him: If you were not Yehuda ben Kanosa I would have cut off your legs with iron shears,** i.e., I would have excommunicated you for your impudence.


###### Bava Kamma 81b:12
[Bava Kamma 81b:12](https://torahapp.org/share/book/Bava%20Kamma/r/81b:12)

הַתּוֹעֶה בֵּין הַכְּרָמִים, מְפַסֵּיג וְיוֹרֵד מְפַסֵּיג וְעוֹלֶה. תָּנוּ רַבָּנַן: הָרוֹאֶה חֲבֵירוֹ תּוֹעֶה בֵּין הַכְּרָמִים, מְפַסֵּיג וְעוֹלֶה מְפַסֵּיג וְיוֹרֵד, עַד שֶׁמַּעֲלֵהוּ לָעִיר אוֹ לַדֶּרֶךְ. וְכֵן הוּא שֶׁתּוֹעֶה בֵּין הַכְּרָמִים, מְפַסֵּיג וְעוֹלֶה מְפַסֵּיג וְיוֹרֵד עַד שֶׁיַּעֲלֶה לָעִיר אוֹ לַדֶּרֶךְ.

**William Davidson Edition - English:**
The *baraita* further teaches: **And one who becomes lost among the vineyards** shall have the right to **cut down [*mefaseig*] branches and enter** an area of the vineyard, or **cut down branches and exit** an area of the vineyard, until he finds his way back to the road. **The Sages taught** in a *baraita* that this stipulation extends further: With regard to **one who sees another** person **lost among the vineyards, he may cut down branches and enter** an area of the vineyard, or **cut down branches and exit** an area of the vineyard **until he** reaches him and **brings him** back **up to the city or to the road. And similarly,** if **he** himself is the one **who is lost among the vineyards, he may cut down branches and enter** an area of the vineyard, or **cut down branches and exit** an area of the vineyard **until he comes** back **up to the city or to the road.**


###### Bava Kamma 81b:13
[Bava Kamma 81b:13](https://torahapp.org/share/book/Bava%20Kamma/r/81b:13)

מַאי ״וְכֵן״? מַהוּ דְּתֵימָא, חֲבֵירוֹ הוּא דְּיָדַע לְהֵיכָא מְסַלֵּק – דְּנִיפְסוֹג; אֲבָל הוּא, דְּלָא יֵדַע לְהֵיכָא קָא סָלֵיק – לָא נִיפְסוֹג, נַהְדְּרֵיהּ (נֶהְדַּר) [מִהְדָּר] בֵּי מִיצְרֵי; קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks a question with regard to this *baraita*: **What** is the point of the clause that begins with: **And similarly?** It is obvious that a lost individual himself has the same right to cut down branches as one who assists him to find his way out. The Gemara answers: That is taught **lest you say** that it is only **another** person who is permitted to cut down branches, **as,** having seen the lost party, **he knows** exactly **where he is going** to rescue the other and help him leave the vineyard, and **that** is why **he may cut down branches; but** with regard to the lost person himself, **who does not know where he is going,** one might have said that **he may not cut down branches** but must **go** all the way **back to the boundary** of the vineyard. The *baraita* therefore **teaches us** that one who is lost may cut down branches in his quest to find his own way to the nearby town or road.


###### Bava Kamma 81b:14
[Bava Kamma 81b:14](https://torahapp.org/share/book/Bava%20Kamma/r/81b:14)

הָא דְּאוֹרָיְיתָא הוּא, דְּתַנְיָא: הֲשָׁבַת גּוּפוֹ מִנַּיִין? תַּלְמוּד לוֹמַר: ״וַהֲשֵׁבוֹתוֹ״!

**William Davidson Edition - English:**
The Gemara asks a further question: Why was it necessary for Joshua to stipulate that one may find his way out in this manner? After all, **this** *halakha* applies **by Torah law.** When one is lost, whoever can assist in helping him find his way must do so by Torah law, **as it is taught** in a *baraita*: There is a mitzva to return lost items to their owner. **From where** is it derived that the requirement applies even to **returning his body,** i.e., helping a lost person find his way? **The verse states: “And you shall restore it** to him” (Deuteronomy 22:2), which can also be translated as: And you shall restore himself to him. If this is required by Torah law, why did Joshua stipulate a condition to this effect?


###### Bava Kamma 81b:15
[Bava Kamma 81b:15](https://torahapp.org/share/book/Bava%20Kamma/r/81b:15)

דְּאוֹרָיְיתָא הוּא דְּקָאֵי בֵּי מִיצְרֵי, אֲתָא הוּא תַּקֵּין דִּמְפַסֵּיג וְעוֹלֶה מְפַסֵּיג וְיוֹרֵד.

**William Davidson Edition - English:**
The Gemara answers: **By Torah law** one is required only to walk in a roundabout path **along the boundaries,** without damaging another’s vines by cutting off branches. Joshua **came and instituted** the stipulation **that one may** go even further and **cut off branches and ascend** or **cut off branches and descend,** thereby leaving through the most direct route.


###### Bava Kamma 81b:16
[Bava Kamma 81b:16](https://torahapp.org/share/book/Bava%20Kamma/r/81b:16)

וּמֵת מִצְוָה קָנָה מְקוֹמוֹ. וּרְמִינְהִי: הַמּוֹצֵא מֵת מוּטָל בְּאִיסְרַטְיָא, מְפַנֵּהוּ לִימִין אִיסְרַטְיָא אוֹ לִשְׂמֹאל אִיסְרַטְיָא. שְׂדֵה בוּר וּשְׂדֵה נִיר – מְפַנֵּהוּ לִשְׂדֵה בוּר.

**William Davidson Edition - English:**
The Gemara addresses the last stipulation in the *baraita*: **And** that **a corpse with no one to bury it [*met mitzva*] acquires its place** and is buried where it was found. The Gemara **raises a contradiction** from a *baraita*: **One who finds a corpse laid out on a main street [*isratya*] evacuates it** for burial either **to the right of the street or to the left of the street,** but it may not be buried under the main street itself. If one can move the corpse either to **a fallow field or** to **a plowed field, he evacuates it to the fallow field.**


###### Bava Kamma 81b:17
[Bava Kamma 81b:17](https://torahapp.org/share/book/Bava%20Kamma/r/81b:17)

שְׂדֵה נִיר וּשְׂדֵה זֶרַע – מְפַנֵּהוּ לִשְׂדֵה נִיר. הָיוּ שְׁתֵּיהֶן בּוּרוֹת; שְׁתֵּיהֶן נִירוֹת; שְׁתֵּיהֶן זְרוּעוֹת – מְפַנֵּהוּ לְמָקוֹם שֶׁיִּרְצֶה!

**William Davidson Edition - English:**
If the choice is between **a plowed field and a sown field, he evacuates it to the plowed field.** If **both** fields **were fallow,** or if **both** were **plowed,** or if **both** were **sown, he evacuates it to any side where he wishes** to move it. According to this *baraita*, a *met mitzva* is not necessarily buried where it is found. It may be moved elsewhere.


###### Bava Kamma 81b:18
[Bava Kamma 81b:18](https://torahapp.org/share/book/Bava%20Kamma/r/81b:18)

אָמַר רַב בִּיבִי: בְּמוּטָּל עַל הַמֵּיצַר; מִתּוֹךְ שֶׁנִּיתָּן לְפַנּוֹתוֹ, מְפַנֵּהוּ לְכׇל מָקוֹם שֶׁיִּרְצֶה.

**William Davidson Edition - English:**
**Rav Beivai said:** The ruling of this *baraita* is stated **with regard to** a corpse **laid out on the pathway.** Were the corpse buried there, it would prohibit passage by priests. **Since permission was** already **granted to evacuate it** from there, **one may evacuate it to any place he wishes.** If, however, the corpse was in a field, it would be prohibited to move it.


###### Bava Kamma 81b:19
[Bava Kamma 81b:19](https://torahapp.org/share/book/Bava%20Kamma/r/81b:19)

אָמְרִי: עֲשָׂרָה?! הָנֵי חַד סְרֵי הָוְיָין! מְהַלְּכִין בִּשְׁבִילֵי הָרְשׁוּת – שְׁלֹמֹה אַמְרַהּ.

**William Davidson Edition - English:**
§ The Gemara returns to the opening statement of the *baraita*, that Joshua stipulated ten conditions. The Gemara **says:** Are there really only **ten? These** conditions enumerated in the *baraita* **are** actually **eleven.** The Gemara answers: The condition that **one may walk in permitted paths** that cut through a private field in the summer was not instituted by Joshua; rather, King **Solomon said it.**


###### Bava Kamma 81b:20
[Bava Kamma 81b:20](https://torahapp.org/share/book/Bava%20Kamma/r/81b:20)

כִּדְתַנְיָא: הֲרֵי שֶׁכָּלוּ פֵּירוֹתָיו מִן הַשָּׂדֶה, וְאֵינוֹ מַנִּיחַ בְּנֵי אָדָם לִיכָּנֵס בְּתוֹךְ שָׂדֵהוּ – מָה הַבְּרִיּוֹת אוֹמְרוֹת עָלָיו? מָה הֲנָאָה יֵשׁ לִפְלוֹנִי, וּמָה הַבְּרִיּוֹת מַזִּיקוֹת לוֹ? עָלָיו הַכָּתוּב אוֹמֵר: ״מִהְיוֹת טוֹב אַל תִּקָּרֵי רָע״. וּמִי כְּתִיב: ״מִהְיוֹת טוֹב אַל תִּקָּרֵי רָע״? אִין, כְּתִיב כִּי הַאי גַוְונָא: ״אַל תִּמְנַע טוֹב מִבְּעָלָיו, בִּהְיוֹת לְאֵל יָדְךָ לַעֲשׂוֹת״.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: If **one’s produce was completely** harvested **from the field, but he does not allow people to enter into his field** to shorten their route, **what do people say about him?** They say: **What benefit does so-and-so have** by denying entry into his field? **And what harm are people causing him** by traversing his field? **Concerning him, the verse says: Do not be called wicked** by refraining **from being good.** The Gemara asks: **Is it** really **written: Do not be called wicked** by refraining **from being good?** There is no such verse in the Bible. The Gemara answers: **Yes,** an idea **like this** is found in the Bible, albeit in a slightly different form, as **it is written like this: “Withhold not good from him to whom it is due, when it is in the power of your hand to do it”** (Proverbs 3:27).


###### Bava Kamma 81b:21
[Bava Kamma 81b:21](https://torahapp.org/share/book/Bava%20Kamma/r/81b:21)

וְתוּ לֵיכָּא? וְהָא אִיכָּא דְּרַבִּי יְהוּדָה – דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: בִּשְׁעַת הוֹצָאַת זְבָלִים, אָדָם מוֹצִיא זִבְלוֹ לִרְשׁוּת הָרַבִּים, וְצוֹבְרוֹ כׇּל שְׁלֹשִׁים; כְּדֵי שֶׁיְּהֵא נִישּׁוֹף בְּרַגְלֵי אָדָם וּבְרַגְלֵי בְהֵמָה. שֶׁעַל מְנָת כֵּן הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ!

**William Davidson Edition - English:**
The Gemara further questions the statement of the *baraita* that Joshua instituted ten stipulations: **And is there nothing more** that Joshua instituted? **But there is** also the stipulation mentioned **by Rabbi Yehuda. As it is taught** in a *baraita*: **Rabbi Yehuda says: During the time of manure removal, a person may remove his manure** from his property **into the public thoroughfare and pile it up** there for **a full thirty** days, **so that it should be trodden by the feet of people and by the feet of animals,** thereby improving its quality, as it was **on this condition** that **Joshua apportioned Eretz** Yisrael **to the Jewish people.**


###### Bava Kamma 81b:22
[Bava Kamma 81b:22](https://torahapp.org/share/book/Bava%20Kamma/r/81b:22)

וְהָא אִיכָּא דְּרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה – דְּתַנְיָא, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: תְּנַאי בֵּית דִּין הוּא שֶׁיְּהֵא זֶה יוֹרֵד לְתוֹךְ שְׂדֵה חֲבֵירוֹ וְקוֹצֵץ שׂוֹכוֹ שֶׁל חֲבֵירוֹ לְהַצִּיל נְחִיל שֶׁלּוֹ, וְנוֹתֵן לוֹ דְּמֵי שׂוֹכוֹ שֶׁל חֲבֵירוֹ;

**William Davidson Edition - English:**
The Gemara continues this line of questioning: **And** furthermore, **there are** the stipulations mentioned **by Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, as it is taught** in a *baraita*: **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: It is a stipulation of the court,** i.e., it is an automatic right even when not explicitly granted, **that this** owner of a bee colony **may enter the field of another and chop off the other’s branch** in order **to save his** bee **colony, and** afterward **he gives him** the **value of the other’s** severed **branch.** That is, if a beekeeper finds that one of his colonies has relocated to a tree in a neighboring field, he may bring it back to his own property together with the branch, provided that he later reimburses the owner of the tree.


###### Bava Kamma 81b:23
[Bava Kamma 81b:23](https://torahapp.org/share/book/Bava%20Kamma/r/81b:23)

וּתְנַאי בֵּית דִּין הוּא שֶׁיְּהֵא זֶה שׁוֹפֵךְ יֵינוֹ וּמַצִּיל דּוּבְשָׁנוֹ שֶׁל חֲבֵירוֹ, וְנוֹטֵל דְּמֵי יֵינוֹ מִתּוֹךְ דּוּבְשָׁנוֹ שֶׁל חֲבֵירוֹ; וּתְנַאי בֵּית דִּין הוּא שֶׁיְּהֵא זֶה מְפָרֵק אֶת עֵצָיו וְטוֹעֵן פִּשְׁתָּנוֹ שֶׁל חֲבֵירוֹ, וְנוֹטֵל דְּמֵי עֵצָיו מִתּוֹךְ פִּשְׁתָּנוֹ שֶׁל חֲבֵירוֹ; שֶׁעַל מְנָת כֵּן הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ!

**William Davidson Edition - English:**
The *baraita* continues: **And it is** also **a stipulation of the court that this** bearer of wine **pours out his wine** from his barrel **and** uses the barrel **to save another’s** spilling **honey,** which is more valuable than the wine, **and** then **he takes** the **value of his wine from the** saved **honey of the other,** as reimbursement. **And it is** likewise **a stipulation of the court that this** owner of wood **unloads his wood** from his donkey **and loads another’s flax,** which is more valuable than wood, if the load of flax is stranded on the road due to a mishap, **and** later **he takes** the **value of his wood from the** saved **flax of that other** individual. Once again, the reason is that it was **on this condition** that **Joshua apportioned Eretz** Yisrael **to the Jewish people.**


###### Bava Kamma 81b:24
[Bava Kamma 81b:24](https://torahapp.org/share/book/Bava%20Kamma/r/81b:24)

בִּיחִידָאֵי לָא קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara explains why the stipulations mentioned by Rabbi Yehuda and Rabbi Yishmael are omitted by the earlier *baraita*: In the *baraita*, **we are not speaking of individual** opinions, but only of those that are accepted by all the Sages.