## Bava Kamma Daf 92a

###### Bava Kamma 92a:1
[Bava Kamma 92a:1](https://torahapp.org/share/book/Bava%20Kamma/r/92a:1)

יָכוֹל אֲפִילּוּ מְעוּלֶּה בְּדָמִים? תַּלְמוּד לוֹמַר: ״רַק״.

**William Davidson Edition - English:**
One **might** have thought that he must give precedence to the cutting down of a barren tree **even** if the barren tree is **greater in monetary** value than the fruit-bearing tree. **The verse states: “Only,”** which teaches that there is an exception to the rule. Similarly, if the fruit-bearing tree itself would be worth more as lumber than for its fruits, it would be permitted for one to cut it down.


###### Bava Kamma 92a:2
[Bava Kamma 92a:2](https://torahapp.org/share/book/Bava%20Kamma/r/92a:2)

שְׁמוּאֵל אַיְיתִי לֵיהּ אֲרִיסֵיהּ תַּמְרֵי. אָכֵיל, טָעֵים בְּהוּ טַעְמָא דְחַמְרָא. אֲמַר לֵיהּ: מַאי הַאי? אֲמַר לֵיהּ: בֵּינֵי גוּפְנֵי קָיְימִי. אָמַר: מַכְחֲשִׁי בְּחַמְרָא כּוּלֵּי הַאי? לִמְחַר אַיְיתִי לִי מִקּוֹרַיְיהוּ.

**William Davidson Edition - English:**
The Gemara relates: The **sharecropper of Shmuel brought him dates.** Shmuel **ate** them, and **tasted the taste of wine in them. He said to** his sharecropper: **What is this?** The sharecropper **said to him:** The date palms **stand among the grapevines** and therefore contain a taste of wine from the grapes. Shmuel **said:** Do **they weaken the wine,** i.e., the grapevines, **so much** that it is possible to taste the wine in the dates? **Tomorrow,** cut down the date palms and **bring me from their marrow** to eat.


###### Bava Kamma 92a:3
[Bava Kamma 92a:3](https://torahapp.org/share/book/Bava%20Kamma/r/92a:3)

רַב חִסְדָּא חֲזָא תָּאלֵי בֵּי גוּפְנֵי. אֲמַר לֵיהּ לַאֲרִיסֵיהּ: עַקְרִינְהוּ; גּוּפְנֵי קָנֵי דִּקְלֵי, דִּקְלֵי לָא קָנֵי גּוּפְנֵי.

**William Davidson Edition - English:**
The Gemara relates a similar incident: **Rav Ḥisda saw date palms** growing **among grapevines** on his estate. **He said to his sharecropper: Uproot the** date palms, since one can **purchase date palms** with **grapevines,** as grapevines are more valuable, while one **cannot purchase grapevines** with **date palms.**


###### Bava Kamma 92a:4
[Bava Kamma 92a:4](https://torahapp.org/share/book/Bava%20Kamma/r/92a:4)

**מַתְנִי׳** אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ, אֵין נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ. שֶׁנֶּאֱמַר: ״וְעַתָּה הָשֵׁב אֵשֶׁת וְגוֹ׳״. וּמִנַּיִן שֶׁאִם לֹא מָחַל לוֹ, שֶׁהוּא אַכְזָרִי? שֶׁנֶּאֱמַר: ״וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים, וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְגוֹ׳״.

**William Davidson Edition - English:**
**MISHNA:** **Despite** the fact **that** the assailant who caused damage **gives to** the victim all of the required payments for the injury, his transgression is **not forgiven for him** in the heavenly court **until he requests** forgiveness **from** the victim, **as it is stated** that God told Abimelech after he had taken Sarah from Abraham: **“Now therefore restore the wife** of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7). **And from where** is it derived **that if** the victim **does not forgive him that he is cruel? As it is stated: “And Abraham prayed to God; and God healed Abimelech,** and his wife, and his maidservants; and they bore children” (Genesis 20:17).


###### Bava Kamma 92a:5
[Bava Kamma 92a:5](https://torahapp.org/share/book/Bava%20Kamma/r/92a:5)

הָאוֹמֵר ״סַמֵּא אֶת עֵינִי״; ״קַטַּע אֶת יָדִי״; ״שַׁבֵּר אֶת רַגְלִי״ – חַיָּיב. ״עַל מְנָת לִפְטוֹר״ – חַיָּיב.

**William Davidson Edition - English:**
The mishna continues: With regard to **one who says** to another: **Blind my eye,** or: **cut off my hand,** or: **break my leg,** and he does so, the one who performed these actions is **liable** to pay for the damage, despite having been instructed to do so. Even if he explicitly instructed him: Do so **on the condition that** you will **be exempt** from payment, he is nevertheless **liable.**


###### Bava Kamma 92a:6
[Bava Kamma 92a:6](https://torahapp.org/share/book/Bava%20Kamma/r/92a:6)

״קְרַע אֶת כְּסוּתִי״; ״שַׁבֵּר אֶת כַּדִּי״ – חַיָּיב. ״עַל מְנָת לִפְטוֹר״ – פָּטוּר. ״עֲשֵׂה כֵּן לְאִישׁ פְּלוֹנִי עַל מְנָת לִפְטוֹר״ – חַיָּיב, בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ.

**William Davidson Edition - English:**
With regard to one who says to another: **Tear my garment,** or: **break my jug,** and he does so, he is **liable** to pay for the damage. But if he instructed him explicitly: Do so **on the condition that** you will **be exempt** from payment, he is **exempt** from payment. If one says to another: **Do so,** i.e., cause damage, **to so-and-so on the condition that** you will **be exempt** from payment, and he did so, he is **liable, whether** the instructions were **with regard to** the victim **himself,** or **whether** the instructions were **with regard to his property.**


###### Bava Kamma 92a:7
[Bava Kamma 92a:7](https://torahapp.org/share/book/Bava%20Kamma/r/92a:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: כׇּל אֵלּוּ שֶׁאָמְרוּ – דְּמֵי בוֹשְׁתּוֹ; אֲבָל צַעֲרוֹ – אֲפִילּוּ הֵבִיא כׇּל אֵילֵי נְבָיוֹת שֶׁבָּעוֹלָם, אֵין נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ. שֶׁנֶּאֱמַר: ״הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא, וְיִתְפַּלֵּל בַּעַדְךָ״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught: All these** sums **that** in the previous mishna **they said** one is liable to pay for humiliating another are the **compensation for his humiliation,** for which there is a set amount. **But** for the victim’s **pain** caused by the assailant, **even if** the assailant **brings** as offerings **all the rams of Nebaioth** (see Isaiah 60:7) **that are in the world,** which are of the best quality, his transgression **is not forgiven for him** in the heavenly court **until he requests** forgiveness **from** the victim, **as it is stated: “Restore the wife of the man; for he is a prophet, and he shall pray for you”** (Genesis 20:7).


###### Bava Kamma 92a:8
[Bava Kamma 92a:8](https://torahapp.org/share/book/Bava%20Kamma/r/92a:8)

דְּאֵשֶׁת נָבִיא בָּעֵי אַהְדּוֹרֵי, אֵשֶׁת אַחֵר לָא בָּעֵי אַהְדּוֹרֵי?

**William Davidson Edition - English:**
Having quoted the verse, the Gemara asks: Shall one infer from here **that the wife of a prophet needs to be returned,** but **the wife of another** individual **need not be returned?**


###### Bava Kamma 92a:9
[Bava Kamma 92a:9](https://torahapp.org/share/book/Bava%20Kamma/r/92a:9)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: ״הָשֵׁב אֵשֶׁת הָאִישׁ״ – מִכׇּל מָקוֹם. וּדְקָא אָמְרַתְּ: ״הֲגוֹי גַּם צַדִּיק תַּהֲרֹג?! הֲלֹא הוּא אָמַר לִי אֲחֹתִי הִיא, וְהִיא גַּם הִיא אָמְרָה אָחִי הוּא!״ נָבִיא הוּא, וּכְבָר לִימֵּד: אַכְסְנַאי שֶׁבָּא לָעִיר – עַל עִסְקֵי אֲכִילָה וּשְׁתִיָּה שׁוֹאֲלִין אוֹתוֹ, אוֹ עַל עִסְקֵי אִשְׁתּוֹ שׁוֹאֲלִין אוֹתוֹ – ״אִשְׁתְּךָ הִיא?״ ״אֲחוֹתְךָ הִיא?״

**William Davidson Edition - English:**
The Gemara answers. **Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says:** This is how the verse should be understood: **“Restore the wife of the man” in any case,** since she is his wife. **And** with regard to that **which you,** Abimelech, **said: “Will you slay even a righteous nation? Did he not say himself to me: She is my sister, and she, even she herself, said: He is my brother?”** (Genesis 20:4–5), the answer is that you, Abimelech, are not so righteous, since the reason Abraham said that Sarah was his sister is that **he is a prophet, and he already learned** how to conduct himself based on your behavior. As with regard to **a guest [*akhsenai*] who comes to town, does one ask him about matters concerning eating and drinking, or does one ask him about matters concerning his wife?** Does one ask a guest: **Is she your wife? Is she your sister?** Abimelech was to be blamed, since Abraham thought that he intended to steal his wife.


###### Bava Kamma 92a:10
[Bava Kamma 92a:10](https://torahapp.org/share/book/Bava%20Kamma/r/92a:10)

מִכָּאן לְבֶן נֹחַ שֶׁנֶּהֱרָג, שֶׁהָיָה לוֹ לִלְמוֹד וְלֹא לָמַד.

**William Davidson Edition - English:**
The Gemara remarks: **From here** it can be derived **that a gentile is executed** for having transgressed a prohibition without awareness that the act was prohibited, **since he should have learned and he did not learn.**


###### Bava Kamma 92a:11
[Bava Kamma 92a:11](https://torahapp.org/share/book/Bava%20Kamma/r/92a:11)

״כִּי עָצֹר עָצַר ה׳״ – אָמַר רַבִּי אֶלְעָזָר: שְׁתֵּי עֲצִירוֹת הַלָּלוּ לָמָּה? אַחַת בְּאִישׁ – שִׁכְבַת זֶרַע, שְׁתַּיִם בְּאִשָּׁה – שִׁכְבַת זֶרַע וְלֵידָה.

**William Davidson Edition - English:**
Having mentioned the verses concerning the incident of Abraham and Abimelech, the Gemara explains other related verses. **“For the Lord had obstructed [*atzor atzar*]** all the wombs of the house of Abimelech” (Genesis 20:18). **Rabbi Elazar says: Why** are **these two obstructions [*atzor atzar*]** both stated? **One** is stated **with regard to a man,** that **semen** will not be discharged, and **two** are stated **with regard to a woman,** that **semen** will not be discharged from her, **and** that she will not give **birth.**


###### Bava Kamma 92a:12
[Bava Kamma 92a:12](https://torahapp.org/share/book/Bava%20Kamma/r/92a:12)

בְּמַתְנִיתָא תְּנָא: שְׁתַּיִם בְּאִישׁ – שִׁכְבַת זֶרַע וּקְטַנִּים, שְׁלֹשָׁה בָּאִשָּׁה – שִׁכְבַת זֶרַע וּקְטַנִּים וְלֵידָה.

**William Davidson Edition - English:**
It **was taught in a *baraita*: Two** are stated **with regard to a man: Semen and urine,** i.e., that the men were unable to both urinate and discharge semen; **three** are stated **with regard to a woman: Semen, and urine, and birth.**


###### Bava Kamma 92a:13
[Bava Kamma 92a:13](https://torahapp.org/share/book/Bava%20Kamma/r/92a:13)

רָבִינָא אָמַר: שָׁלֹשׁ בְּאִישׁ – שִׁכְבַת זֶרַע וּקְטַנִּים וּפִי טַבַּעַת, אַרְבָּעָה בְּאִשָּׁה – שִׁכְבַת זֶרַע וְלֵידָה וּקְטַנִּים וּפִי טַבַּעַת.

**William Davidson Edition - English:**
**Ravina says: Three** are stated **with regard to a man: Semen, and urine, and** the **anal sphincter,** i.e., that they were unable to discharge stool as well. Consequently, they would be unable to relieve themselves at all. **Four** are stated **with regard to a woman: Semen, and birth, and urine, and** the **anal sphincter.**


###### Bava Kamma 92a:14
[Bava Kamma 92a:14](https://torahapp.org/share/book/Bava%20Kamma/r/92a:14)

״בְּעַד כׇּל רֶחֶם״ – אָמְרִי דְּבֵי רַבִּי יַנַּאי: אֲפִילּוּ תַּרְנְגוֹלֶת שֶׁל בֵּית אֲבִימֶלֶךְ לֹא הֵטִילָה בֵּיצָתָהּ.

**William Davidson Edition - English:**
The verse states: “For the Lord had obstructed **all the wombs** of the house of Abimelech.” The Sages **of the school of Rabbi Yannai say: Even a hen of the house of Abimelech did not lay her egg** during that time.


###### Bava Kamma 92a:15
[Bava Kamma 92a:15](https://torahapp.org/share/book/Bava%20Kamma/r/92a:15)

אֲמַר לֵיהּ רָבָא לְרַבָּה בַּר מָרִי: מְנַָא הָא מִילְּתָא דַאֲמוּר רַבָּנַן: כׇּל הַמְבַקֵּשׁ רַחֲמִים עַל חֲבֵירוֹ וְהוּא צָרִיךְ לְאוֹתוֹ דָּבָר, הוּא נַעֲנֶה תְּחִילָּה? אֲמַר לֵיהּ: דִּכְתִיב: ״וַה׳ שָׁב אֶת שְׁבוּת אִיּוֹב בְּהִתְפַּלְלוֹ בְּעַד רֵעֵהוּ״.

**William Davidson Edition - English:**
§ The Gemara cites a series of questions that Rava asked Rabba bar Mari, the first one being related to the previous topic of discussion. **Rava said to Rabba bar Mari: From where is this matter** derived **whereby the Sages stated: Anyone who asks** for **compassion** from Heaven **on** behalf of **another, and he requires** compassion from Heaven **concerning that same matter, he is answered first?** Rabba bar Mari **said to him** that the source for this is **as it is written: “And the Lord changed the fortune of Job, when he prayed for his friends”** (Job 42:10).


###### Bava Kamma 92a:16
[Bava Kamma 92a:16](https://torahapp.org/share/book/Bava%20Kamma/r/92a:16)

אֲמַר לֵיהּ: אַתְּ אָמְרַתְּ מֵהָתָם, וַאֲנָא אָמֵינָא מֵהָכָא: ״וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים, וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְאֶת אִשְׁתּוֹ וְאַמְהוֹתָיו [וְגוֹ׳]״, וּכְתִיב: ״וַה׳ פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וְגוֹ׳״ – כַּאֲשֶׁר אָמַר אַבְרָהָם אֶל אֲבִימֶלֶךְ.

**William Davidson Edition - English:**
Rava **said to him: You said** the proof **from there,** from a verse in the Writings, **and I say** the proof **from here,** from a verse in the Torah. As it is written: **“And Abraham prayed to God; and God healed Abimelech, and his wife, and his maidservants,** and they bore children” (Genesis 20:17), **and it is written** immediately following that: **“And the Lord remembered Sarah, as He had said”** (Genesis 21:1), with the pronoun interpreted homiletically: **As Abraham said with regard to Abimelech.** Because Abraham prayed for Abimelech that the women of his household should give birth, Abraham himself was answered concerning that matter.


###### Bava Kamma 92a:17
[Bava Kamma 92a:17](https://torahapp.org/share/book/Bava%20Kamma/r/92a:17)

אֲמַר לֵיהּ רָבָא לְרַבָּה בַּר מָרִי: מְנָא הָא מִילְּתָא דְאָמְרִי אִינָשֵׁי: בַּהֲדֵי הוּצָא לָקֵי כְּרָבָא? אֲמַר לֵיהּ, דִּכְתִיב: ״לָמָּה תָרִיבוּ אֵלָי? כֻּלְּכֶם פְּשַׁעְתֶּם בִּי נְאֻם ה׳״.

**William Davidson Edition - English:**
**Rava said to Rabba bar Mari: From where is this matter** derived **whereby people say: The cabbage is damaged together with the thorn,** since the cabbage is sometimes harmed when the thorn is removed? Rabba bar Mari **said to him** that the source is **as it is written: “Why will you contend with Me? You all have transgressed against Me, says the Lord”** (Jeremiah 2:29). The term “you all” includes even those who have not sinned.


###### Bava Kamma 92a:18
[Bava Kamma 92a:18](https://torahapp.org/share/book/Bava%20Kamma/r/92a:18)

אֲמַר לֵיהּ: אַתְּ אָמְרַתְּ מֵהָתָם, וַאֲנָא אָמֵינָא מֵהָכָא: ״עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי״.

**William Davidson Edition - English:**
Rava **said to him: You said** the proof **from there,** from a verse in the Prophets, **and I say** the proof **from here,** from a verse in the Torah. The Lord said to Moses after some of the people collected the manna on Shabbat: **“How long do you refuse [*me’antem*] to keep My commandments and My laws?”** (Exodus 16:28). The term “you refuse [*me’antem*]” is written in the plural, indicating that even Moses was included, although he did not sin.


###### Bava Kamma 92a:19
[Bava Kamma 92a:19](https://torahapp.org/share/book/Bava%20Kamma/r/92a:19)

אֲמַר לֵיהּ רָבָא לְרַבָּה בַּר מָרִי: כְּתִיב: ״וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים״ – מַאן נִינְהוּ חֲמִשָּׁה? אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן: אוֹתָן שֶׁהוּכְפְּלוּ בְּשֵׁמוֹת.

**William Davidson Edition - English:**
**Rava said to Rabba bar Mari: It is written** with regard to Joseph: **“And from among his brothers he took five men,** and presented them to Pharaoh” (Genesis 47:2). **Who are these five** men? Rabba bar Mari **said to him: This is what Rabbi Yoḥanan says: Those whose names were repeated** in the blessings with which Moses later blessed the twelve tribes. They are Dan, Zebulun, Gad, Asher, and Naftali (see Deuteronomy 35). Since they were weak, Joseph brought them before Pharaoh.


###### Bava Kamma 92a:20
[Bava Kamma 92a:20](https://torahapp.org/share/book/Bava%20Kamma/r/92a:20)

יְהוּדָה נָמֵי אִיכְּפוֹלֵי מִיכְּפַל!

**William Davidson Edition - English:**
Rava said: **Judah also** had his name **repeated** in the blessings, and he was strong.


###### Bava Kamma 92a:21
[Bava Kamma 92a:21](https://torahapp.org/share/book/Bava%20Kamma/r/92a:21)

אֲמַר לֵיהּ: לְמִילְּתֵיהּ הוּא דְּאִיכְּפַל. דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, מַאי דִּכְתִיב: ״יְחִי רְאוּבֵן וְאַל יָמֹת, וִיהִי מְתָיו מִסְפָּר – וְזֹאת לִיהוּדָה״?

**William Davidson Edition - English:**
Rabba bar Mari **said to him: His** name **was repeated for his** own **matter, as Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan said: What** is the meaning of that **which is written** concerning Reuben and Judah in Moses’ blessing of the tribes at the end of his life: **“Let Reuben live and not die in that his men become few”** (Deuteronomy 33:6), and immediately afterward in the following verse it states: **“And this for Judah,** and he said: Hear Lord, the voice of Judah, and bring him in unto his people; may his hands fight on his behalf, and You shall be a help against his adversaries” (Deuteronomy 33:7)? What is the connection between the blessing of Reuben and that of Judah, juxtaposed with the conjunction “and”?


###### Bava Kamma 92a:22
[Bava Kamma 92a:22](https://torahapp.org/share/book/Bava%20Kamma/r/92a:22)

כׇּל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר, הָיוּ עַצְמוֹתָיו שֶׁל יְהוּדָה מְגוּלְגָּלִין בָּאָרוֹן; עַד שֶׁבָּא מֹשֶׁה וּבִקֵּשׁ רַחֲמִים – אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי גָּרַם לִרְאוּבֵן שֶׁיּוֹדֶה – יְהוּדָה!

**William Davidson Edition - English:**
Rabbi Yoḥanan said: **All those forty years that the Jewish people were in the desert, the bones of Judah,** which the Jewish people took with them from Egypt along with the bones of his brothers, **were rolling** around **in the coffin, until Moses came and asked for mercy** on Judah’s behalf. Moses **said before** God: **Master of the Universe, who** served as the **impetus for Reuben that he should confess** his sin, through which he merited a blessing and was not excluded from the count of the twelve sons of Jacob (see Genesis 35:22)? It was **Judah,** as Reuben saw him confess his sin, and thereby did the same.


###### Bava Kamma 92a:23
[Bava Kamma 92a:23](https://torahapp.org/share/book/Bava%20Kamma/r/92a:23)

מִיָּד: ״שְׁמַע ה׳ קוֹל יְהוּדָה״ – עָל אֵיבְרֵיהּ לְשָׁפָא. לָא הֲווֹ קָא מַסְּקִי [לֵיהּ] לִמְתִיבְתָּא דִּרְקִיעָא, ״וְאֶל עַמּוֹ תְּבִיאֶנּוּ״. לָא הֲוָה יָדַע מַאי קָאָמְרִי רַבָּנַן, וּלְמִשְׁקַל וּמִיטְרַח בַּהֲדֵי רַבָּנַן, ״יָדָיו רָב לוֹ״. לָא הֲוָה סָלֵיק לֵיהּ שְׁמַעְתְּתָא אַלִּיבָּא דְהִלְכְתָא, ״וְעֵזֶר מִצָּרָיו תִּהְיֶה״.

**William Davidson Edition - English:**
**Immediately** after Moses prayed, the verse states: **“Hear, Lord, the voice of Judah”** (Deuteronomy 33:7). **His bones** then **entered** their **sockets [*leshafa*],** and his skeleton became attached. The angels still **did not elevate** him **into the heavenly study hall.** Moses then prayed: **“And bring him in unto his people”** (Deuteronomy 33:7), i.e., bring him to those in the heavenly study hall. This prayer was accepted, but **he** still **did not know what the sages were saying, and** he was unable **to deliberate** in Torah matters **with the sages.** Moses then prayed: **“May his hands fight on his behalf”** (Deuteronomy 33:7), meaning that he should have the ability to contend with them in study. But still **he was unable to draw** conclusions from **his discussion in accordance with the *halakha*.** Moses then prayed: **“And You shall be a help against his adversaries”** (Deuteronomy 33:7).


###### Bava Kamma 92a:24
[Bava Kamma 92a:24](https://torahapp.org/share/book/Bava%20Kamma/r/92a:24)

אֲמַר לֵיהּ רָבָא לְרַבָּה בַּר מָרִי, מְנָא הָא מִילְּתָא דְּאָמְרִי אִינָשֵׁי: בָּתַר עַנְיָא אָזְלָא עַנְיוּתָא? אֲמַר לֵיהּ, דִּתְנַן: עֲשִׁירִים מְבִיאִין בִּכּוּרִים בִּקְלָתוֹת שֶׁל זָהָב וְשֶׁל כֶּסֶף, וַעֲנִיִּים בְּסַלֵּי נְצָרִים שֶׁל עֲרָבָה קְלוּפָה. הַסַּלִּים וְהַבִּכּוּרִים נְתוּנִים לַכֹּהֲנִים. אֲמַר לֵיהּ: אַתְּ אָמְרַתְּ מֵהָתָם, וַאֲנָא אָמֵינָא מֵהָכָא:

**William Davidson Edition - English:**
**Rava said to Rabba bar Mari: From where is this matter** derived **whereby people say: Poverty follows the poor?** Rabba bar Mari **said to him: As we learned** in a mishna (*Bikkurim* 3:8): **Rich** people would **bring first fruits in baskets of gold and of silver, and poor** people would bring first fruits **in wicker baskets** made **of peeled willow,** and **they would give the baskets and the first fruits to the priests.** The rich would have their baskets returned to them, while the poor would not. Rava **said to him: You said** the proof **from there,** from a mishna, **and I say** the proof **from here,** from a verse in the Torah: