## Bava Kamma Daf 94a

###### Bava Kamma 94a:1
[Bava Kamma 94a:1](https://torahapp.org/share/book/Bava%20Kamma/r/94a:1)

דְּמֵאַסְפּוֹרַק: בֵּית שַׁמַּאי אוֹסְרִין, וּבֵית הִלֵּל מַתִּירִין. מַאי טַעְמֵיהּ דְּבֵית שַׁמַּאי? אָמַר קְרָא: ״גַּם שְׁנֵיהֶם״ – לְרַבּוֹת שִׁינּוּיֵיהֶם. וּבֵית הִלֵּל – אָמַר קְרָא: ״הֵם״ – וְלֹא שִׁינּוּיֵיהֶם.

**William Davidson Edition - English:**
**of Asporak: Beit Shammai prohibit** sacrificing these items **and Beit Hillel permit** doing so. The Gemara clarifies: **What is the reason of Beit Shammai?** The Gemara answers: **The verse states:** “You shall not bring the hire of a harlot or the price of a dog into the House of the Lord your God for any vow; for **even both of these** are an abomination unto the Lord your God” (Deuteronomy 23:19). The word “even” is an amplification, which serves **to include** in the prohibition these items in **their changed** form. **And** what is the reason of **Beit Hillel? The verse states “these”** to emphasize that the prohibition applies only to these items in their initial form, **but not** in **their changed** form.


###### Bava Kamma 94a:2
[Bava Kamma 94a:2](https://torahapp.org/share/book/Bava%20Kamma/r/94a:2)

וּבֵית שַׁמַּאי, הָא כְּתִיב ״הֵם״! הָהוּא מִיבְּעֵי לֵיהּ ״הֵם״ – וְלֹא וַלְדוֹתֵיהֶם. וּבֵית הִלֵּל – תַּרְתֵּי שָׁמְעַתְּ מִינַּהּ. ״הֵם״ וְלֹא שִׁינּוּיֵיהֶם, ״הֵם״ וְלֹא וַלְדוֹתֵיהֶם.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **Beit Shammai, isn’t** the word **“these” written** in the verse, indicating an exclusion? The Gemara responds: Beit Shammai **requires that** word to indicate that **“these”** items are forbidden, **but not** the **offspring** of animals given as payment to the prostitute. The Gemara asks: **And** according to **Beit Hillel,** what is the source of that *halakha*? The Gemara answers: According to Beit Hillel, **you learn two** *halakhot* **from this** word, as follows: **“These”** items are forbidden in their initial form **but not** in **their changed** form, and **“these”** items are forbidden **but not their offspring.**


###### Bava Kamma 94a:3
[Bava Kamma 94a:3](https://torahapp.org/share/book/Bava%20Kamma/r/94a:3)

וּבֵית הִלֵּל נָמֵי, הָכְתִיב: ״גַּם״! ״גַּם״ לְבֵית הִלֵּל קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **Beit Hillel as well, isn’t** the word **“even” written** in the verse, indicating an amplification? The Gemara answers: Indeed, the word **“even” is difficult for Beit Hillel.** It is not clear how they would interpret that word.


###### Bava Kamma 94a:4
[Bava Kamma 94a:4](https://torahapp.org/share/book/Bava%20Kamma/r/94a:4)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מַאי הִיא?

**William Davidson Edition - English:**
The Gemara continues: **What is** the source that indicates that **Rabbi Eliezer ben Ya’akov** holds that an item that undergoes a change is still considered to have the same status that it had before the change?


###### Bava Kamma 94a:5
[Bava Kamma 94a:5](https://torahapp.org/share/book/Bava%20Kamma/r/94a:5)

דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: הֲרֵי שֶׁגָּזַל סְאָה שֶׁל חִטִּין, טְחָנָהּ, לָשָׁהּ וַאֲפָאָהּ, וְהִפְרִישׁ מִמֶּנָּה חַלָּה, כֵּיצַד מְבָרֵךְ? אֵין זֶה מְבָרֵךְ אֶלָּא מְנָאֵץ! וְעַל זֶה נֶאֱמַר: ״בֹּצֵעַ בֵּרֵךְ נִאֵץ ה׳״.

**William Davidson Edition - English:**
The Gemara answers: **As it is taught** in a *baraita* that **Rabbi Eliezer ben Ya’akov says:** In the case of one **who robbed** another of **a *se’a* of wheat,** then **ground it, kneaded it, and baked it, and** he then **separated *ḥalla* from it,** i.e., he separated the portion of the dough that one is required to separate and then give to a priest, **how** can he **recite the blessing** over the separation of *ḥalla*? **This** individual is **not reciting a blessing,** but **rather** he is **blaspheming. And with regard to this it is stated: “The robber who recites a blessing blasphemes the Lord”** (Psalms 10:3), which is referring to a robber who recites a blessing upon performing a mitzva with an item he stole. According to Rabbi Eliezer ben Ya’akov, although this wheat has been significantly changed, it is still considered a stolen item.


###### Bava Kamma 94a:6
[Bava Kamma 94a:6](https://torahapp.org/share/book/Bava%20Kamma/r/94a:6)

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מַאי הִיא? דְּתַנְיָא, כְּלָל זֶה אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: כׇּל שֶׁבַח שֶׁהִשְׁבִּיחַ גַּזְלָן – יָדוֹ עַל הָעֶלְיוֹנָה. רָצָה נוֹטֵל שִׁבְחוֹ, רָצָה אוֹמֵר לוֹ: ״הֲרֵי שֶׁלְּךָ לְפָנֶיךָ״.

**William Davidson Edition - English:**
The Gemara continues: **What is** the source that indicates that **Rabbi Shimon ben Elazar** holds that an item that undergoes a change is still considered to have the same status that it had before the change? **As it is taught** in a *baraita* (*Tosefta* 10:2) that **Rabbi Shimon ben Elazar stated this principle:** With regard to **any enhancement** to the stolen animal in **that** it **was enhanced** by the actions of the **robber, he has the advantage** when repaying the owner. If **he desires, he takes his enhancement,** i.e., when he returns the animal, the robbery victim must pay the difference between its value at the time of the robbery and its current value, and **if he desires** he can return it to the owner and **say to him: That which is yours is before you.**


###### Bava Kamma 94a:7
[Bava Kamma 94a:7](https://torahapp.org/share/book/Bava%20Kamma/r/94a:7)

מַאי קָאָמַר? אָמַר רַב שֵׁשֶׁת, הָכִי קָאָמַר: הִשְׁבִּיחַ – נוֹטֵל שִׁבְחוֹ. כָּחַשׁ – אוֹמֵר לוֹ: ״הֲרֵי שֶׁלְּךָ לְפָנֶיךָ״, דְּשִׁינּוּי בִּמְקוֹמוֹ עוֹמֵד.

**William Davidson Edition - English:**
The Gemara expresses surprise: **What is he saying?** If the robber has a right to demand compensation for the enhancement to the animal, why would he ever return it without stating this demand? **Rav Sheshet said** that **this is** what he **is saying:** If the robber **enhanced it, he takes his enhancement.** If the animal was **weakened,** the robber **says to him: That which is yours is before you,** and no further compensation is required. This is **because** despite **a change,** the changed item **remains in its place.** Since the robber has not acquired it, he simply returns the item to the robbery victim.


###### Bava Kamma 94a:8
[Bava Kamma 94a:8](https://torahapp.org/share/book/Bava%20Kamma/r/94a:8)

אִי הָכִי, אֲפִילּוּ הִשְׁבִּיחַ נָמֵי! אָמְרִי: מִפְּנֵי תַּקָּנַת הַשָּׁבִים.

**William Davidson Edition - English:**
The Gemara asks: **If so,** i.e., if the robber has not acquired it, then **even if he enhanced it** that should be the *halakha* **as well.** The item should still belong to the robbery victim and the robber should not be entitled to compensation. The Sages **say** in response: The fact that the robber has a right to demand compensation for the enhancement is **due to an ordinance** instituted **for the penitent.** In order to ease the burden of one who desires to repent, the Sages instituted that the robber be reimbursed for the increase in the value of the animal. Otherwise, a robber might refrain from returning a stolen item.


###### Bava Kamma 94a:9
[Bava Kamma 94a:9](https://torahapp.org/share/book/Bava%20Kamma/r/94a:9)

רַבִּי יִשְׁמָעֵאל מַאי הִיא? דְּתַנְיָא: מִצְוַת פֵּאָה – לְהַפְרִישׁ מִן הַקָּמָה. לֹא הִפְרִישׁ מִן הַקָּמָה – מַפְרִישׁ מִן הָעוֹמָרִים. לֹא הִפְרִישׁ מִן הָעוֹמָרִים – מַפְרִישׁ מִן הַכְּרִי עַד שֶׁלֹּא מֵרְחוֹ.

**William Davidson Edition - English:**
The Gemara continues: **What is** the source that indicates that **Rabbi Yishmael** holds that an item that undergoes a change is still considered to have the same status that it had before the change? The Gemara answers: **As it is taught** in a *baraita*: The ideal way to fulfill the **mitzva of produce in the corner of the field, which is given to the poor [*pe’a*],** is **to separate** it **from the standing** grain, i.e., grain that has not been harvested. If **one did not separate** it **from the standing** grain, he **separates** it **from the sheaves** of grain that have already been harvested. If he **did not separate** it **from the sheaves,** he **separates** it **from the pile** of grain, **as long as** he **has not** yet **smoothed** the pile.


###### Bava Kamma 94a:10
[Bava Kamma 94a:10](https://torahapp.org/share/book/Bava%20Kamma/r/94a:10)

מֵרְחוֹ – מְעַשֵּׂר וְנוֹתֵן לוֹ. מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ: אַף מַפְרִישׁ מִן הָעִיסָּה וְנוֹתֵן לוֹ.

**William Davidson Edition - English:**
If he **smoothed** the pile of grain, activating the obligation to tithe the produce, he first **tithes** the grain **and** then **gives** a portion of the tithed produce **to** the poor as *pe’a*, so that the poor will not have to tithe what they receive. Additionally, **they said in the name of Rabbi Yishmael:** If he did not separate *pe’a* during any of the aforementioned stages and he made a dough from the grain, **he separates** *pe’a* **even from the dough and gives it to** the poor. This indicates that even if the grain was changed, one is not exempt from the obligation of *pe’a*. The Gemara has now clarified the sources Abaye alluded to when he listed all the *tanna’im* who hold that despite a change, the changed item remains in its place.


###### Bava Kamma 94a:11
[Bava Kamma 94a:11](https://torahapp.org/share/book/Bava%20Kamma/r/94a:11)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: אִיכְּפוּל כֹּל הָנֵי תַּנָּאֵי לְאַשְׁמוֹעִינַן כְּבֵית שַׁמַּאי?! אֲמַר לֵיהּ, הָכִי קָאָמְרִי: לֹא נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל בְּדָבָר זֶה.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: Did all these *tanna’im* go to** so much trouble in **an effort [*ikhpal*] to teach us** a *halakha* **in accordance with** the opinion of **Beit Shammai,** which is presumably not accepted as normative? Abaye **said to** Rav Pappa: **This is what they are saying: Beit Shammai and Beit Hillel did not engage in a dispute with regard to this matter.** All of the aforementioned *tanna’im* hold that even Beit Hillel agree that a change in the form of an item does not impact its status.


###### Bava Kamma 94a:12
[Bava Kamma 94a:12](https://torahapp.org/share/book/Bava%20Kamma/r/94a:12)

אָמַר רָבָא: מִמַּאי? דִּלְמָא עַד כָּאן לָא קָאָמַר רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה הָתָם, אֶלָּא בְּצֶבַע – הוֹאִיל וְיָכוֹל לְהַעֲבִירוֹ עַל יְדֵי צָפוֹן;

**William Davidson Edition - English:**
**Rava said: From where** can it be proven that all of the aforementioned *tanna’im* hold that an item that undergoes a change is still considered to have the same status that it had before the change? One can say that the reasons for their statements are due to other factors. **Perhaps Rabbi Shimon ben Yehuda states** his opinion, that it is not a significant change, **there,** in the case of the first of the sheared wool, **only with regard to dye,** which is a reversible change, **since one is able to remove it with soap.**


###### Bava Kamma 94a:13
[Bava Kamma 94a:13](https://torahapp.org/share/book/Bava%20Kamma/r/94a:13)

וְעַד כָּאן לָא קָאָמְרִי בֵּית שַׁמַּאי הָתָם, אֶלָּא לְגָבוֹהַּ – מִשּׁוּם דְּאִימְּאִיס;

**William Davidson Edition - English:**
**And** perhaps **Beit Shammai state** their opinion **there,** in the case of a harlot, **only** with regard to an offering **to the Most High, because** of the fact **that** the item **has become repugnant,** in being used as payment for the services of a prostitute, and therefore it cannot be used for an offering even if its form has changed.


###### Bava Kamma 94a:14
[Bava Kamma 94a:14](https://torahapp.org/share/book/Bava%20Kamma/r/94a:14)

וְעַד כָּאן לָא קָאָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הָתָם, אֶלָּא לְעִנְיַן בְּרָכָה – מִשּׁוּם דְּהָוֵה לֵיהּ מִצְוָה הַבָּאָה בַּעֲבֵירָה;

**William Davidson Edition - English:**
**And** perhaps **Rabbi Eliezer ben Ya’akov states** his opinion **there,** where one robbed another of wheat, **only with regard to a blessing, because this is a mitzva** that **is performed through** commission of **a transgression,** but this does not indicate that a change is insignificant with regard to other matters.


###### Bava Kamma 94a:15
[Bava Kamma 94a:15](https://torahapp.org/share/book/Bava%20Kamma/r/94a:15)

וְעַד כָּאן לָא קָאָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הָתָם אֶלָּא בְּהַכְחָשָׁה דְּהָדַר;

**William Davidson Edition - English:**
**And** perhaps **Rabbi Shimon ben Elazar states** his opinion **there,** where the condition of the animal changed, **only with regard to weakening** of the animal **that is reversible.** Since the animal’s value can be restored by fattening it, the weakening is not deemed a significant change.


###### Bava Kamma 94a:16
[Bava Kamma 94a:16](https://torahapp.org/share/book/Bava%20Kamma/r/94a:16)

וְעַד כָּאן לָא קָאָמַר רַבִּי יִשְׁמָעֵאל הָתָם, אֶלָּא לְעִנְיַן פֵּאָה – מִשּׁוּם דִּכְתִיב ״תַּעֲזֹב״ יַתִּירָא! וְכִי תֵּימָא לִיגְמַר מִינֵּיהּ, מַתְּנוֹת עֲנִיִּים שָׁאנֵי!

**William Davidson Edition - English:**
**And** perhaps **Rabbi Yishmael states** his opinion **there,** where one separated *pe’a* at a late stage, **only with regard to *pe’a*, because it is written: “You shall leave** them for the poor” **an additional** time. It is mentioned twice, in Leviticus 19:10 and Leviticus 23:22. One of these terms is superfluous, indicating that *pe’a* must be given to the poor under all circumstances, even if the grain was changed and made into dough. **And if you would say: Let us derive from** *pe’a* that in other halakhic domains the status of an item is not affected by its undergoing a change, *pe’a* cannot function as a source because **gifts to the poor are different** from other *halakhot*.


###### Bava Kamma 94a:17
[Bava Kamma 94a:17](https://torahapp.org/share/book/Bava%20Kamma/r/94a:17)

כִּדְבָעֵי רַבִּי יוֹנָתָן – דְּבָעֵי רַבִּי יוֹנָתָן: מַאי טַעְמָא דְּרַבִּי יִשְׁמָעֵאל – מִשּׁוּם דְּקָסָבַר שִׁינּוּי אֵינוֹ קוֹנֶה? אוֹ דִלְמָא, בְּעָלְמָא קָסָבַר שִׁינּוּי קוֹנֶה; וְהָכָא מִשּׁוּם דִּכְתִיב ״תַּעֲזֹב״ יַתִּירָא?

**William Davidson Edition - English:**
The Gemara notes: Rava’s claim that no definitive conclusion with regard to the opinion of Rabbi Yishmael concerning a changed item is supported by the statement of another *amora* is **like the dilemma raised by Rabbi Yonatan, as Rabbi Yonatan raises a dilemma: What is the reason** for the ruling **of Rabbi Yishmael?** Is it **because he holds** that **change does not** cause one to **acquire** an item? **Or perhaps he generally holds** that **change** does cause one to **acquire** an item, **but here,** in the case of *pe’a*, it is different **because** the term **“You shall leave” is written an additional** time.


###### Bava Kamma 94a:18
[Bava Kamma 94a:18](https://torahapp.org/share/book/Bava%20Kamma/r/94a:18)

וְאִם תִּמְצֵי לוֹמַר טַעְמָא דְּרַבִּי יִשְׁמָעֵאל מִשּׁוּם דְּקָסָבַר שִׁינּוּי אֵינוֹ קוֹנֶה, ״תַּעֲזֹב״ יַתִּירָא דִּכְתַב רַחֲמָנָא לְמָה לִי? וְתוּ, לְרַבָּנַן – ״תַּעֲזֹב״ יַתִּירָא דִּכְתַב רַחֲמָנָא לְמָה לִי?

**William Davidson Edition - English:**
Having quoted Rabbi Yonatan’s dilemma, the Gemara asks: **And if you say** that **the reason** for the ruling **of Rabbi Yishmael is that he holds that change does not** cause one to **acquire** an item, **why do I** need the **additional** term **“You shall leave,” which the Merciful One writes** in the Torah? **And furthermore, according to** the opinion of **the Rabbis,** who hold that *pe’a* may not be taken from dough, **why do I** need **the additional** term **“You shall leave” that the Merciful One writes?**


###### Bava Kamma 94a:19
[Bava Kamma 94a:19](https://torahapp.org/share/book/Bava%20Kamma/r/94a:19)

מִבְּעֵי לֵיהּ לְכִדְתַנְיָא: הַמַּפְקִיר כַּרְמוֹ, וְהִשְׁכִּים לַבֹּקֶר וּבְצָרוֹ – חַיָּיב בְּפֶרֶט וּבְעוֹלֵלוֹת וּבְשִׁכְחָה וּבְפֵאָה, וּפָטוּר מִן הַמַּעֲשֵׂר.

**William Davidson Edition - English:**
The Gemara responds: This additional term **is necessary for that which is taught** in a *baraita*: **One who renounced ownership of his vineyard and arose early in the morning** before anyone else took possession of it **and harvested it is obligated in** the mitzva of **individual fallen** grapes left for the poor **[*peret*], and in** the mitzva of **incompletely formed clusters** of grapes left for the poor **[*olelot*], and in** the mitzva of **forgotten** clusters of grapes left for the poor **and in** the mitzva of ***pe’a*.** These are the four gifts to the poor that the Torah requires one to give from a vineyard. **But he is exempt from the** mitzva to **tithe** his produce, because this requirement does not apply to an ownerless field. The obligation to give gifts to the poor in this case is derived from the additional mention of the term “You shall leave.”


###### Bava Kamma 94a:20
[Bava Kamma 94a:20](https://torahapp.org/share/book/Bava%20Kamma/r/94a:20)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר.

**William Davidson Edition - English:**
§ The Gemara returns to the discussion of a stolen item that underwent a change. **Rav Yehuda says** that **Shmuel says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Shimon ben Elazar,** who says that even if the stolen animal deteriorated, it is returned to the owner in its current state.


###### Bava Kamma 94a:21
[Bava Kamma 94a:21](https://torahapp.org/share/book/Bava%20Kamma/r/94a:21)

וּמִי אָמַר שְׁמוּאֵל הָכִי?! וְהָאָמַר שְׁמוּאֵל: אֵין שָׁמִין לֹא לְגַנָּב וְלֹא לְגַזְלָן, אֶלָּא לִנְזָקִין.

**William Davidson Edition - English:**
The Gemara expresses surprise: **But did Shmuel** actually **say this? But doesn’t Shmuel say: One does not appraise** the change in value, **neither for a thief nor for a robber. Rather,** they keep the stolen animal and pay back the victim with their own money; one appraises the change only for one obligated to pay **for damage?**


###### Bava Kamma 94a:22
[Bava Kamma 94a:22](https://torahapp.org/share/book/Bava%20Kamma/r/94a:22)

בִּשְׁלָמָא לְרָבָא, דְּאָמַר: כִּי קָאָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הָתָם – בְּהַכְחָשָׁה דְּהָדַר, לָא קַשְׁיָא; כִּי קָאָמַר הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, דְּשִׁינּוּי בִּמְקוֹמוֹ עוֹמֵד – בְּהַכְחָשָׁה דְּהָדַר, וְכִי קָאָמַר שְׁמוּאֵל הָתָם: אֵין שָׁמִין לֹא לְגַנָּב וְלֹא לְגַזְלָן, אֶלָּא לִנְזָקִין – בְּהַכְחָשָׁה דְּלָא הָדַר.

**William Davidson Edition - English:**
**Granted, according to** the opinion of **Rava, who said** earlier in response to Abaye: **When Rabbi Shimon ben Elazar states** his opinion **there,** he stated it only **with regard to weakening** of the animal **that is reversible,** this is **not difficult: When** Shmuel **says** that the ***halakha*** is **in accordance with** the opinion of **Rabbi Shimon ben Elazar,** who holds **that** despite **a change,** the changed item **remains in its place,** he stated this **with regard to weakening** of the animal **which is reversible,** in which case the change is insignificant. **And when Shmuel says there: One does not appraise** the change in value, **neither for a thief nor for a robber,** but rather one appraises the change **only** for one obligated to pay **for damage,** he stated this **with regard to weakening** of the animal **that is irreversible.**


###### Bava Kamma 94a:23
[Bava Kamma 94a:23](https://torahapp.org/share/book/Bava%20Kamma/r/94a:23)

אֶלָּא לְאַבָּיֵי, דְּאָמַר: כִּי קָאָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר – בְּהַכְחָשָׁה דְּלָא הָדַר קָאָמַר, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**But according to Abaye, who said** that **when Rabbi Shimon ben Elazar states** his opinion, **he states it** even **with regard to weakening** of the animal **which is irreversible, what can be said?**


###### Bava Kamma 94a:24
[Bava Kamma 94a:24](https://torahapp.org/share/book/Bava%20Kamma/r/94a:24)

אַבָּיֵי מַתְנֵי הָכִי – אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל:

**William Davidson Edition - English:**
The Gemara responds: **Abaye taught** the statement of Shmuel **like this: Rav Yehuda says** that **Shmuel says:**