## Bava Kamma Daf 83a

###### Bava Kamma 83a:1
[Bava Kamma 83a:1](https://torahapp.org/share/book/Bava%20Kamma/r/83a:1)

לָשׁוֹן סוּרְסִי לָמָּה? אוֹ לְשׁוֹן הַקֹּדֶשׁ, אוֹ לָשׁוֹן יְוָנִית! וְאָמַר רַבִּי יוֹסֵי: [בְּ]בָבֶל – לְשׁוֹן אֲרַמִּי לָמָּה? אוֹ לְשׁוֹן הַקֹּדֶשׁ, אוֹ לָשׁוֹן פָּרְסִי! אָמְרִי: לָשׁוֹן יְוָנִי לְחוּד, חׇכְמַת יְוָנִית לְחוּד.

**William Davidson Edition - English:**
**why** would one speak the **Syriac [*Sursi*] language?** One should speak **either the sacred tongue,** Hebrew, **or the Greek language. And Rabbi Yosei said** similarly: In **Babylonia, why** would one speak the **Aramaic language?** One should speak **either the sacred tongue or the Persian language.** At any rate, Rabbi Yehuda HaNasi’s statement indicates that there is nothing wrong with learning and speaking Greek. The Sages **say** in response: **The Greek language** is **discrete, and Greek wisdom** is **discrete.** In other words, these are two separate issues; only Greek wisdom is prohibited, not the Greek language.


###### Bava Kamma 83a:2
[Bava Kamma 83a:2](https://torahapp.org/share/book/Bava%20Kamma/r/83a:2)

וְחׇכְמַת יְוָנִית מִי אֲסִירָא?! וְהָאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל מִשּׁוּם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: ״עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי״ – אֶלֶף יְלָדִים הָיוּ בְּבֵית אַבָּא; חֲמֵשׁ מֵאוֹת מֵהֶם לָמְדוּ תּוֹרָה, חֲמֵשׁ מֵאוֹת לָמְדוּ חׇכְמַת יְוָנִית; וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי – כָּאן, וּבֶן אֲחִי אַבָּא – בְּעַסְיָא!

**William Davidson Edition - English:**
The Gemara further pursues this line of inquiry: **And is Greek wisdom** itself actually **prohibited? But doesn’t Rav Yehuda say** that **Shmuel says in the name of Rabban Shimon ben Gamliel:** It is written: **“My eye affected my soul, because of all the daughters of my city”** (Lamentations 3:51). Rabban Shimon ben Gamliel applied this verse to a personal tragedy: **There were a thousand children in the household of** my **father,** Rabban Gamliel; **five hundred of them studied** the **Torah, and five hundred of them studied Greek wisdom.** All of them were killed by the Romans; **and the only** ones that **remain of them** are **I,** who is **here, and the son of** my **father’s brother,** who is **in Asia Minor [Asya]**. Rabban Shimon ben Gamliel’s statement indicates that it is permitted to study Greek wisdom.


###### Bava Kamma 83a:3
[Bava Kamma 83a:3](https://torahapp.org/share/book/Bava%20Kamma/r/83a:3)

אָמְרִי: שָׁאנֵי בֵּית רַבָּן גַּמְלִיאֵל, שֶׁהָיוּ קְרוֹבִים לַמַּלְכוּת. וְכִדְתַנְיָא: הַמְסַפֵּר קוֹמֵי – הֲרֵי זֶה מִדַּרְכֵי הָאֱמוֹרִי. אַבְטוּלְמוֹס בַּר רְאוּבֵן הִתִּירוּ לוֹ לְסַפֵּר קוֹמֵי, מִפְּנֵי שֶׁהוּא קָרוֹב לַמַּלְכוּת. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל הִתִּירוּ לָהֶם לְסַפֵּר בְּחׇכְמַת יְוָנִית, מִפְּנֵי שֶׁקְּרוֹבִים לַמַּלְכוּת.

**William Davidson Edition - English:**
The Sages **say** in response: **The household of Rabban Gamliel is different, as they** held **close** ties **with the government.** Since knowledge of Greek wisdom was crucial for the members of this family, the Sages exempted them from the general decree, **as it is taught** in a *baraita*: With regard to **one** who **cuts his hair** in the fashion of ***komi*,** a certain haircut favored by the Romans, **this is** considered one **of the ways of the Amorites,** i.e., a gentile practice prohibited by the Torah (Leviticus 18:3). Despite this, the Sages **permitted Avtolmos bar Reuven to cut his hair** in the fashion of ***komi*, because he** had **close** ties **with the government.** Likewise, **they permitted** the members **of the household of Rabban Gamliel to discuss** matters **of Greek wisdom, because they** had **close** ties **with the government.**


###### Bava Kamma 83a:4
[Bava Kamma 83a:4](https://torahapp.org/share/book/Bava%20Kamma/r/83a:4)

לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב אֶלָּא אִם כֵּן קָשׁוּר בְּשַׁלְשְׁלָאוֹת כּוּ׳. תָּנוּ רַבָּנַן: לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב – אֶלָּא אִם כֵּן קָשׁוּר בְּשַׁלְשֶׁלֶת. אֲבָל מְגַדֵּל הוּא בָּעִיר הַסְּמוּכָה לַסְּפָר, וְקוֹשְׁרוֹ בַּיּוֹם וּמַתִּירוֹ בַּלַּיְלָה.

**William Davidson Edition - English:**
§ The mishna teaches: **A person may not raise a dog unless it is tied with chains. The Sages taught** in a *baraita*: **A person may not raise a dog unless it is tied with a chain. But he may raise** a dog **in a city that is close to the border** of the country, **and** in that case **he** should **tie it during the day but may release it at night.**


###### Bava Kamma 83a:5
[Bava Kamma 83a:5](https://torahapp.org/share/book/Bava%20Kamma/r/83a:5)

תַּנְיָא רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: הַמְגַדֵּל כְּלָבִים – כִּמְגַדֵּל חֲזִירִים. לְמַאי נָפְקָא מִינַּהּ? לְמֵיקַם עֲלֵיהּ בְּאָרוּר.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Eliezer the Great says: One who raises dogs is like one who raises pigs.** The Gemara asks: **What is the** practical **significance** of this statement? Since both are prohibited, what is the point of this comparison? The Gemara answers: The significance is with regard **to determining when one is liable** to be **cursed for it.** Rabbi Eliezer is saying that the same curse meted out to one who raises pigs also applies to one who raises dogs.


###### Bava Kamma 83a:6
[Bava Kamma 83a:6](https://torahapp.org/share/book/Bava%20Kamma/r/83a:6)

אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: בָּבֶל – כְּעִיר הַסְּמוּכָה לַסְּפָר דָּמֵי. תַּרְגְּמַהּ: נְהַרְדְּעָא.

**William Davidson Edition - English:**
**Rav Yosef bar Minyumi says** that **Rav Naḥman says: Babylonia is** considered **like a city close to the border,** and therefore it is permitted to raise dogs there. The Gemara qualifies this statement, and in this context, Babylonia is **interpreted** as referring only to **Neharde’a,** a city that was close to the border.


###### Bava Kamma 83a:7
[Bava Kamma 83a:7](https://torahapp.org/share/book/Bava%20Kamma/r/83a:7)

דָּרֵישׁ רַבִּי דּוֹסְתַּאי דְּמִן בֵּירֵי: ״וּבְנֻחֹה יֹאמַר שׁוּבָה ה׳ רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״ – לְלַמֶּדְךָ, שֶׁאֵין שְׁכִינָה שׁוֹרָה עַל יִשְׂרָאֵל פָּחוֹת מִשְּׁנֵי אֲלָפִים וּשְׁנֵי רְבָבוֹת. חָסֵר אַחַת, וְהָיְתָה אִשָּׁה מְעוּבֶּרֶת בֵּינֵיהֶם וּרְאוּיָה לְהַשְׁלִים, וְנָבַח בָּהּ כֶּלֶב וְהִפִּילָה, נִמְצָא זֶה גּוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
With regard to raising dogs, **Rabbi Dostai from Biri expounded:** It is written in connection to the Ark of the Covenant: **“And when it rested, he said: Return, O Lord, to the myriads of the thousands of Israel”** (Numbers 10:36). This verse serves **to teach you that the Divine Presence does not rest upon the Jewish people** if they number **fewer than two thousand and two myriads,** where one myriad is equal to ten thousand. The plural form of “myriads” and “thousands” indicates at least two of each. If they are **lacking one** individual from this total, **and there was a pregnant woman among them, who was fit to complete** the number by giving birth, **and a dog barked at her and she miscarried** as a result of the fright, **this** owner of the dog **is found** to have **caused the Divine Presence to depart from the Jewish people.**


###### Bava Kamma 83a:8
[Bava Kamma 83a:8](https://torahapp.org/share/book/Bava%20Kamma/r/83a:8)

הָהִיא אִיתְּתָא דְּעַלַּת לְמֵיפָא בְּהָהוּא בֵּיתָא, נְבַח בַּהּ כַּלְבָּא. אֲמַר לַהּ מָרֵיהּ: לָא תִּיסְתְּפַי מִינֵּיהּ, שְׁקִילִי נִיבֵיהּ. אֲמַרָה לֵיהּ: שְׁקִילָה טֵיבוּתָיךְ וְשַׁדְיָא אַחִיזְרֵי, כְּבָר נָד וָלָד.

**William Davidson Edition - English:**
There was **a certain woman who entered a certain building to bake. A dog barked at her. Its owner said to her: Do not be afraid of it; its canine teeth have been removed. She said to him:** It is too late for your reassurances. **Take your favors and throw them on the thorns!** I have felt that **the baby has already moved** from its place in the womb and will not be born alive.


###### Bava Kamma 83a:9
[Bava Kamma 83a:9](https://torahapp.org/share/book/Bava%20Kamma/r/83a:9)

אֵין פּוֹרְסִין נִישְׁבִּין לְיוֹנִים וְכוּ׳. וּמִי אָזְלִי כּוּלֵּי הַאי? וְהָתְנַן: מַרְחִיקִין אֶת הַשּׁוֹבָךְ מִן הָעִיר חֲמִשִּׁים אַמָּה! אָמַר אַבָּיֵי: מֵישָׁט שָׁיְיטִי טוּבָא, כַּרְסַיְיהוּ בַּחֲמִשִּׁים אַמָּה מַלְיָא.

**William Davidson Edition - English:**
§ The mishna teaches: **One may spread out traps for pigeons only** if this was performed at a distance of at least thirty *ris*, which is eight thousand cubits, from any settled area, to ensure that privately owned pigeons are not caught in the traps. The Gemara asks: **And do** pigeons really **travel that** far from their established places? **But didn’t we learn** in a mishna (*Bava Batra* 23a): **One must distance a dovecote fifty cubits from the city,** so that the pigeons that settle in the cotes do not eat the crops that grow in the gardens of the city. This shows that the range of a pigeon is only fifty cubits, whereas four *mil* is eight thousand cubits. **Abaye said:** Pigeons **fly** much **more** than fifty cubits away from their cotes, but **their stomachs become full** from the food they find **within fifty cubits,** and therefore they do not eat any more beyond that range.


###### Bava Kamma 83a:10
[Bava Kamma 83a:10](https://torahapp.org/share/book/Bava%20Kamma/r/83a:10)

וּמֵישָׁט שְׁלֹשִׁים רִיס וְתוּ לָא? וְהָתַנְיָא: בַּיִּשּׁוּב – אֲפִילּוּ מֵאָה מִיל לֹא יִפְרוֹס! רַב יוֹסֵף אָמַר: בְּיִשּׁוּב כְּרָמִים. רַבָּה אָמַר: בְּיִשּׁוּב שׁוֹבָכִין.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **flying,** is their range only **thirty *ris* and no more? But isn’t it taught** in a *baraita*: **In a settled area, one may not spread out** a trap for pigeons **even** at a distance of **one hundred *mil*** from the settlement? This indicates that a privately owned pigeon might be trapped even one hundred *mil* away from a settled area. Why, then, does the mishna permit trapping beyond four *mil*? **Rav Yosef said:** The *baraita* is not talking about an ordinary city but **about a settled area** where **vineyards** are grown. Since the pigeons rest in the vineyards as they travel, they are able to traverse great distances. **Rabba stated** a different answer: The *baraita* is dealing **with a settled area** where there are many **dovecotes** in which they can rest from their flight.


###### Bava Kamma 83a:11
[Bava Kamma 83a:11](https://torahapp.org/share/book/Bava%20Kamma/r/83a:11)

וְתִיפּוֹק לֵיהּ מִשּׁוּם שׁוֹבָכִין גּוּפַיְיהוּ! אִיבָּעֵית אֵימָא: בִּדְגוֹי, וְאִיבָּעֵית אֵימָא: בִּדְהֶפְקֵר, וְאִיבָּעֵית אֵימָא: בְּדִידֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: If there are many dovecotes along the way, **let** the *tanna* **derive** the prohibition against setting pigeon traps **due to the dovecotes themselves.** Since the mishna teaches that it is prohibited to trap pigeons within four *mil* of privately owned dovecotes, it should be irrelevant that there is a city one hundred *mil* away. The Gemara answers: **If you wish, say** that the *baraita* is dealing with dovecotes **that** belong **to a gentile,** and the prohibition against trapping pigeons from private dovecotes applies only to birds owned by Jews. **Or if you wish, say** that the *baraita* is dealing **with** abandoned dovecotes **that** are **ownerless. Or if you wish, say** that it is referring to dovecotes **that are his,** i.e., they belong to the same individual who is setting the pigeon trap.


###### Bava Kamma 83a:12
[Bava Kamma 83a:12](https://torahapp.org/share/book/Bava%20Kamma/r/83a:12)

**הֲדַרַן עֲלָךְ מְרוּבָּה**