## Bava Metzia Daf 107a

###### Bava Metzia 107a:1
[Bava Metzia 107a:1](https://torahapp.org/share/book/Bava%20Metzia/r/107a:1)

מֵיקֵל,

**William Davidson Edition - English:**
is **lenient,** as he maintains that donors are not particular in this regard. This shows that Rabban Shimon ben Gamliel is not bothered by a change of mind if no harm results.


###### Bava Metzia 107a:2
[Bava Metzia 107a:2](https://torahapp.org/share/book/Bava%20Metzia/r/107a:2)

אָמַר אַבָּיֵי, טַעְמָא דְּרַבָּן שִׁמְעוֹן כִּדְמָר. דְּאָמַר מָר: הַאי מַאן דְּנִיחָא לֵיהּ דְּתִתְבַּיַּר אַרְעֵיהּ – לִיזְרְעַהּ שַׁתָּא חִטֵּי וְשַׁתָּא שְׂעָרֵי, שַׁתָּא שְׁתִי וְשַׁתָּא עֵרֶב.

**William Davidson Edition - English:**
**Abaye said: Rabban Shimon ben Gamliel’s reason** is **as** explained **by the Master,** Abaye’s teacher Rabba, **as the Master says: One** for **whom it is preferable to** grow crops and yet have **his land** remain as fertile as if it **lay fallow should plant wheat** one **year and barley** the next **year.** In addition, he should plant one **year lengthwise and** the following **year crosswise.** In this manner, he will prevent the field from being weakened.


###### Bava Metzia 107a:3
[Bava Metzia 107a:3](https://torahapp.org/share/book/Bava%20Metzia/r/107a:3)

וְלָא אֲמַרַן אֶלָּא דְּלָא כָּרֵיב וְתָנֵי, אֲבָל כָּרֵיב וְתָנֵי – לֵית לַן בַּהּ.

**William Davidson Edition - English:**
The Gemara comments: **And we said** that his use of the land with-out following these dictates would weaken it **only where** he does **not plow and repeat** his plowing, i.e., plow the field twice before reseeding it, **but** if he **plows and repeats** his plowing, **we have no** problem **with it.** Consequently, the reasoning of Rabban Shimon ben Gamliel is that a change of crops at the wrong time can weaken the field.


###### Bava Metzia 107a:4
[Bava Metzia 107a:4](https://torahapp.org/share/book/Bava%20Metzia/r/107a:4)

תְּבוּאָה לֹא יִזְרָעֶנָּה קִטְנִית [וְכוּ׳]. מַתְנֵי לֵיהּ רַב יְהוּדָה לְרָבִין: תְּבוּאָה – יִזְרָעֶנָּה קִטְנִית. אֲמַר לֵיהּ: וְהָא אֲנַן תְּנַן: תְּבוּאָה – לֹא יִזְרָעֶנָּה קִטְנִית! אֲמַר לֵיהּ: לָא קַשְׁיָא, הָא לַן וְהָא לְהוּ.

**William Davidson Edition - English:**
§ The mishna states that one who receives a field to plant it with **grain may not plant it** with **legumes. Rav Yehuda taught Ravin** that the *halakha* is that one who receives a field to plant it with **grain** may **plant it** with **legumes.** Ravin **said to him: But didn’t we learn** in the mishna that one who receives a field to plant it with **grain may not plant it** with **legumes?** Rav Yehuda **said to him:** This is **not difficult,** as **this** *halakha* **is for us,** the residents of Babylonia, **and that** *halakha* **is for them,** the residents of Eretz Yisrael. Since what type of seed to plant depends on the quality of the land, in Eretz Yisrael, where the land is weak, there is concern that the land will be weakened. This concern does not apply to Babylonian fields.


###### Bava Metzia 107a:5
[Bava Metzia 107a:5](https://torahapp.org/share/book/Bava%20Metzia/r/107a:5)

אֲמַר לֵיהּ רַב יְהוּדָה לְרָבִין בַּר רַב נַחְמָן: רָבִין אֲחִי, הָנֵי תַּחְלֵי דְּבֵי כִתָּנָא אֵין בָּהֶן מִשּׁוּם גָּזֵל. עוֹמְדוֹת עַל גְּבוּלִין – יֵשׁ בָּהֶן מִשּׁוּם גָּזֵל.

**William Davidson Edition - English:**
**Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, those cress** plants that grow **among flax are not subject to** the prohibition of **robbery,** as the one taking them is effectively weeding the field, and the owner prefers that the cress not grow so as to not affect the growing flax. But if the plants **stand on the boundary** of where the flax is growing, so that their remaining there would not have a negative impact on the growing flax, **they are subject to** the prohibition of **robbery,** as it is assumed that the owner grew the plants there intentionally.


###### Bava Metzia 107a:6
[Bava Metzia 107a:6](https://torahapp.org/share/book/Bava%20Metzia/r/107a:6)

וְאִם הוּקְשׁוּ לְזֶרַע – אֲפִילּוּ דְּבֵי כִתָּנָא נָמֵי יֵשׁ בָּהֶם מִשּׁוּם גָּזֵל. מַאי טַעְמָא? מַאי דְּאַפְסֵיד – אַפְסֵיד.

**William Davidson Edition - English:**
**And if** the cress plants were sufficiently grown to the point that they were **hardened with seed** growing inside, i.e., they were fully grown, then **even** if they were **among the flax, they are subject to** the prohibition of **robbery. What is the reason?** Concerning **that** flax **to which** they have already **caused a loss,** they have already **caused the loss.** Since the flax has already been damaged, by removing the cress now he does nothing to improve the crop and merely takes something from the owner.


###### Bava Metzia 107a:7
[Bava Metzia 107a:7](https://torahapp.org/share/book/Bava%20Metzia/r/107a:7)

אֲמַר לֵיהּ רַב יְהוּדָה לְרָבִין בַּר רַב נַחְמָן: רָבִין אַחִי, הָנֵי דִּילִי – דִּילָךְ, וְדִילָךְ – דִּילִי. נְהוּג בְּנֵי מִצְרָא: אִילָן הַנּוֹטֶה לְכָאן – לְכָאן, וְהַנּוֹטֶה לְכָאן – לְכָאן.

**William Davidson Edition - English:**
Ravin bar Rav Naḥman and Rav Yehuda owned adjacent fields, and their trees leaned over the boundaries. **Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, these** that are **mine are yours, and** those that are **yours are mine.** This is because it **is customary** with regard to **those** whose fields **border** on the field of their neighbors that with regard to **a tree that tilts to here,** i.e., to the property of one of them, its fruit belongs **to** the owner of the field **here,** to where it is tilting, **and** with regard to **one that tilts to there,** i.e., to the other side, its fruit belongs **to** the owner of the field **there,** as neighbors are not particular which portion of the land actually grew the fruit.


###### Bava Metzia 107a:8
[Bava Metzia 107a:8](https://torahapp.org/share/book/Bava%20Metzia/r/107a:8)

דְּאִיתְּמַר: אִילָן הָעוֹמֵד עַל הַמֶּיצֶר, אָמַר רַב: הַנּוֹטֶה לְכָאן – לְכָאן. וְהַנּוֹטֶה לְכָאן – לְכָאן, וּשְׁמוּאֵל אָמַר: חוֹלְקִין.

**William Davidson Edition - English:**
**As** a dispute **was stated** about this issue between *amora’im*: With regard to **a tree that stands on the border** between fields, **Rav says: That** which **tilts to here,** i.e., to this field, its fruit belongs **to** the owner of the field **here, and that** which **tilts to there** belongs **to** the owner of the field **there. And Shmuel says:** The owners of the two fields **divide** all the fruit.


###### Bava Metzia 107a:9
[Bava Metzia 107a:9](https://torahapp.org/share/book/Bava%20Metzia/r/107a:9)

מֵיתִיבִי: אִילָן הָעוֹמֵד עַל הַמֶּיצֶר – יַחְלוֹקוּ. תְּיוּבְתָּא דְּרַב! תַּרְגְּמָא שְׁמוּאֵל אַלִּיבָּא דְּרַב, בִּמְמַלֵּא כָּל הַמֶּיצֶר כּוּלּוֹ.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: With regard to **a tree that stands on the border** between fields, **they divide** its fruit. This is apparently **a conclusive refutation of Rav.** The Gemara responds: **Shmuel interpreted** the *baraita* so that it should be **in accordance with** the opinion **of Rav** as referring to a case **where** the tree **fills the entire boundary,** and consequently it belongs to both of them.


###### Bava Metzia 107a:10
[Bava Metzia 107a:10](https://torahapp.org/share/book/Bava%20Metzia/r/107a:10)

אִי הָכִי, מַאי לְמֵימְרָא? לָא צְרִיכָא דִּתְלֵי טוּנֵיהּ לְחַד גִּיסָא. וְאַכַּתִּי מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: דְּאָמַר לֵיהּ פְּלוֹג הָכִי, קָא מַשְׁמַע לַן דְּאָמַר לֵיהּ: מַאי חָזֵית דְּפָלְגַתְּ הָכִי – פְּלוֹג הָכִי.

**William Davidson Edition - English:**
The Gemara asks: **If so,** this is obvious; **what** is the purpose **of** the *baraita* **stating** its ruling? The Gemara answers: **No,** it is **necessary** in a situation **where its boughs hang** more **to one side.** The Gemara asks: **But still, what** is the purpose **of stating** it? The novelty of this *halakha* remains unclear. The Gemara explains: It is necessary, **lest you say that** the owner of the field above which the boughs hang can **say to** the owner of the other field: Let us **divide** the fruit **in this** manner, where each of us receives the fruit that grows over his land. The *tanna* therefore **teaches us that** the owner of the other field may **say to him: What did you see** to make you prefer **to divide** the fruit **in this** manner, based on bisecting the tree in one direction; **divide** the fruit instead **in that** manner, i.e., based on bisecting the tree in the other direction, so that we each receive an equal share.


###### Bava Metzia 107a:11
[Bava Metzia 107a:11](https://torahapp.org/share/book/Bava%20Metzia/r/107a:11)

אֲמַר לֵיהּ רַב יְהוּדָה לְרָבִין בַּר רַב נַחְמָן: רָבִין אֲחִי, לָא תִּזְבֹּין אַרְעָא דִּסְמִיכָא לְמָתָא, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַב הוּנָא אָמַר רַב: אָסוּר לוֹ לְאָדָם שֶׁיַּעֲמוֹד עַל שְׂדֵה חֲבֵירוֹ בְּשָׁעָה שֶׁעוֹמֶדֶת בְּקָמוֹתֶיהָ.

**William Davidson Edition - English:**
§ **Rav Yehuda said to Ravin bar Rav Naḥman: Ravin my brother, do not buy land that is near a town, as Rabbi Abbahu says** that **Rav Huna says** that **Rav says:** It is **prohibited for a person to stand by another’s field when its ripe grain is standing,** i.e., when its produce is ready for harvest, as he might harm the produce with the evil eye. Similarly, land near a town may be harmed by the people of the town watching it.


###### Bava Metzia 107a:12
[Bava Metzia 107a:12](https://torahapp.org/share/book/Bava%20Metzia/r/107a:12)

אִינִי? וְהָא אַשְׁכְּחִינְהוּ רַבִּי אַבָּא לְתַלְמִידֵיהּ דְּרַב, אֲמַר לְהוּ: מַאי אָמַר רַב בְּהָנֵי קְרָאֵי ״בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה״, ״בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ״?

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But when Rabbi Abba encountered Rav’s students** he **said to them: What does Rav say with regard to** the meaning of **these verses** of blessing: **“Blessed shall you be in the city, and blessed shall you be in the field”** (Deuteronomy 28:3), and: **“Blessed shall you be when you enter, and blessed shall you be when you exit”** (Deuteronomy 28:6)?


###### Bava Metzia 107a:13
[Bava Metzia 107a:13](https://torahapp.org/share/book/Bava%20Metzia/r/107a:13)

וַאֲמַרוּ לֵיהּ, הָכִי אָמַר רַב: ״בָּרוּךְ אַתָּה בָּעִיר״ – שֶׁיְּהֵא בֵּיתְךָ סָמוּךְ לְבֵית הַכְּנֶסֶת. ״בָּרוּךְ אַתָּה בַּשָּׂדֶה״ – שֶׁיְּהוּ נְכָסֶיךָ קְרוֹבִים לָעִיר. ״בָּרוּךְ אַתָּה בְּבֹאֶךָ״ – שֶׁלֹּא תִּמְצָא אִשְׁתְּךָ סְפֵק נִדָּה בִּשְׁעַת בִּיאָתְךָ מִן הַדֶּרֶךְ. ״בָּרוּךְ אַתָּה בְּצֵאתֶךָ״ – שֶׁיְּהוּ צֶאֱצָאֵי מֵעֶיךָ כְּמוֹתְךָ.

**William Davidson Edition - English:**
**And they said to him: This** is what **Rav said: “Blessed shall you be in the city”** means **that your house should be adjacent to a synagogue,** and the phrase: **“Blessed shall you be in the field”** means **that your property should be near the city. “Blessed shall you be when you enter”** means **that you will not find your wife** in a state where it is **uncertain** whether she has the halakhic status of a menstruating **woman when you come in from a journey,** which would render her forbidden to you. **“Blessed shall you be when you go out”** means **that those who emerge from you,** i.e., your descendants, **should be like you.**


###### Bava Metzia 107a:14
[Bava Metzia 107a:14](https://torahapp.org/share/book/Bava%20Metzia/r/107a:14)

וַאֲמַר לְהוּ: רַבִּי יוֹחָנָן לָא אָמַר הָכִי, אֶלָּא: ״בָּרוּךְ אַתָּה בָּעִיר״ – שֶׁיְּהֵא בֵּית הַכִּסֵּא סָמוּךְ לְשׁוּלְחָנְךָ, אֲבָל בֵּית הַכְּנֶסֶת לָא. וְרַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר: שְׂכַר פְּסִיעוֹת יֵשׁ.

**William Davidson Edition - English:**
**And** Rabbi Abba **said to them: Rabbi Yoḥanan did not say this, but** he interpreted the verse as follows: **“Blessed shall you be in the city,”** means **that there should be a bathroom near your table, but** he did **not** refer to **a synagogue.** The Gemara adds: **And Rabbi Yoḥanan** conforms **to his** line of **reasoning** in this regard, **as he says: There is a reward** for the **steps** one takes to reach the location of a mitzva, and one who lives adjacent to a synagogue will not have the opportunity to earn this reward.


###### Bava Metzia 107a:15
[Bava Metzia 107a:15](https://torahapp.org/share/book/Bava%20Metzia/r/107a:15)

״בָּרוּךְ אַתָּה בַּשָּׂדֶה״ – שֶׁיְּהוּ נְכָסֶיךָ מְשׁוּלָּשִׁין: שְׁלִישׁ בִּתְבוּאָה, שְׁלִישׁ בְּזֵיתִים, וּשְׁלִישׁ בִּגְפָנִים. ״בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ״ – שֶׁתְּהֵא יְצִיאָתְךָ מִן הָעוֹלָם כְּבִיאָתְךָ לְעוֹלָם. מָה בִּיאָתְךָ לְעוֹלָם בְּלֹא חֵטְא, אַף יְצִיאָתְךָ מִן הָעוֹלָם בְּלֹא חֵטְא.

**William Davidson Edition - English:**
The Gemara returns to Rabbi Yoḥanan’s exposition of the verses: **“Blessed shall you be in the field”** means **that your property should be** divided into **thirds: One-third** should be invested **in grain, one-third in olives, and one-third in grapevines. “Blessed shall you be when you enter and blessed shall you be when you exit”** means **that your exit from the world should be like your entry into the world: Just as your entry into the world** was **without sin, so too your exit from the world** should be **without sin.**