## Bava Metzia Daf 114a

###### Bava Metzia 114a:1
[Bava Metzia 114a:1](https://torahapp.org/share/book/Bava%20Metzia/r/114a:1)

אִיבְרָא עֲלֵיהּ קָרְמֵי, מִשּׁוּם שֶׁנֶּאֱמַר: ״וּלְךָ תִּהְיֶה צְדָקָה״.

**William Davidson Edition - English:**
**Indeed,** the debtor’s needs are **cast upon him, because it is stated** in connection with this same issue of returning the collateral: **“And it shall be righteousness to you”** (Deuteronomy 24:13), which indicates that there is an obligation for the creditor to act toward the debtor with righteousness.


###### Bava Metzia 114a:2
[Bava Metzia 114a:2](https://torahapp.org/share/book/Bava%20Metzia/r/114a:2)

אִיבַּעְיָא לְהוּ: מַהוּ שֶׁיְּסַדְּרוּ בְּבַעַל חוֹב? מִי גָמַר ״מִיכָה״ ״מִיכָה״ מֵעֲרָכִין, אוֹ לָא?

**William Davidson Edition - English:**
§ **A dilemma was raised before** the Sages: **What is** the *halakha* with regard to **making arrangements for the debtor** so that he will retain some of his possessions so that he may continue living as before, albeit at a slightly lower standard? The issue on which this is based is **whether or not** a verbal analogy is **derived from** the usage of the term **“poor”** written in the context of a debtor (Leviticus 25:35) and the term **“poor”** written in the context of **valuations** (Leviticus 27:8), as the Gemara will discuss further at the end of the *amud*.


###### Bava Metzia 114a:3
[Bava Metzia 114a:3](https://torahapp.org/share/book/Bava%20Metzia/r/114a:3)

תָּא שְׁמַע, דִּשְׁלַח רָבִין בְּאִגַּרְתֵּיהּ: דָּבָר זֶה שָׁאַלְתִּי לְכׇל רַבּוֹתַי, וְלֹא אָמְרוּ לִי דָּבָר. בְּרַם כָּךְ הָיְתָה שְׁאֵלָה: הָאוֹמֵר ״הֲרֵי עָלַי מָנֶה לְבֶדֶק הַבַּיִת״, מַהוּ שֶׁיְּסַדְּרוּ?

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof, **as Ravin sent** a message **in his letter** from Eretz Yisrael: **I asked all my teachers** concerning **this matter, but they did not tell me anything. But there was this question** concerning a similar matter that I heard them discuss: With regard to **one who says: It** is incumbent **upon me** to bring **one hundred dinars for the Temple maintenance, what is** the *halakha* as to whether **they make arrangements** for him? Although an arrangement is explicitly taught only with regard to the specific type of donation of valuations, is it applicable here as well?


###### Bava Metzia 114a:4
[Bava Metzia 114a:4](https://torahapp.org/share/book/Bava%20Metzia/r/114a:4)

רַבִּי יַעֲקֹב מִשְּׁמֵיהּ דְּבַר פַּדָּא, וְרַבִּי יִרְמְיָה מִשְּׁמֵיהּ דְּאִילְפָא אָמְרִי: קַל וָחוֹמֶר מִבַּעַל חוֹב. וּמָה בַּעַל חוֹב שֶׁמַּחְזִירִין – אֵין מְסַדְּרִין, הֶקְדֵּשׁ שֶׁאֵין מַחְזִירִין – אֵינוֹ דִּין שֶׁאֵין מְסַדְּרִין! וְרַבִּי יוֹחָנָן אָמַר: ״נֶדֶר בְּעֶרְכְּךָ״ כְּתִיב, מָה עֲרָכִין מְסַדְּרִין – אַף הֶקְדֵּשׁ מְסַדְּרִין.

**William Davidson Edition - English:**
**Rabbi Ya’akov in the name of bar Padda, and Rabbi Yirmeya in the name of Ilfa,** each **say:** It is an ***a fortiori*** inference **from** the *halakhot* of **a debtor: And if** for **a debtor, to** whom one **returns** his collateral, they do **not make arrangements** for the payment of his debt, then in the case of **consecration, where** they do **not return** his collateral, **is it not logical that** they should **not make arrangements** for the payment of his debt? **And Rabbi Yoḥanan says:** It **is written:** “When a man shall clearly utter **a vow according to your valuation”** (Leviticus 27:2). In this verse, all vows of consecrated property are juxtaposed to valuations, teaching that **just as** they **make arrangements** for the payment of a debt with regard to **valuations, so too** they **make arrangements** for the payment of a debt with regard to any vow of **consecration.**


###### Bava Metzia 114a:5
[Bava Metzia 114a:5](https://torahapp.org/share/book/Bava%20Metzia/r/114a:5)

וְאִידַּךְ: הַהוּא לְנִידּוֹן בִּכְבוֹדוֹ הוּא דַּאֲתָא. מָה עֲרָכִין נִידּוֹן בִּכְבוֹדוֹ – אַף הֶקְדֵּשׁ נִידּוֹן בִּכְבוֹדוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And** what do **the other** Sages, i.e., Rabbi Ya’akov and Rabbi Yirmeya, derive from this juxtaposition between vows and valuations? The Gemara replies: They maintain **that** this juxtaposition **comes to** teach the *halakha* that a vow of consecration is **judged by its significance.** If one stated a vow of valuation concerning a vital part of his body, e.g., that he will donate the value of his heart, he is obligated to pay not only the value of that organ, but the valuation of his entire self. Consequently, the phrase “a vow according to your valuation” indicates that **just as valuations** are **judged by their significance, so too consecrated** property is **judged by its significance.**


###### Bava Metzia 114a:6
[Bava Metzia 114a:6](https://torahapp.org/share/book/Bava%20Metzia/r/114a:6)

וִיסַדְּרוּ בְּבַעַל חוֹב קַל וָחוֹמֶר מֵעֲרָכִין: וּמָה עֲרָכִין שֶׁאֵין מַחְזִירִין – מְסַדְּרִין, בַּעַל חוֹב שֶׁמַּחְזִירִין – אֵינוֹ דִּין שֶׁמְּסַדְּרִין? אָמַר קְרָא: ״וְאִם מָךְ הוּא מֵעֶרְכֶּךָ״ – ״הוּא״ וְלֹא בַּעַל חוֹב.

**William Davidson Edition - English:**
The Gemara asks: **But they should make arrangements for a debtor** based on an ***a fortiori*** inference **from** the *halakhot* of **valuations,** as follows: **And if** in the case of **valuations** the *halakha* is **that** they do **not return** his collateral and yet they do **make arrangements** for the payment of his debt, then with regard to **a debtor,** where the *halakha* is **that** one does **return** his collateral, **is it not logical that** they should **make arrangements** for the payment of his debt? The Gemara responds: **The verse states: “But if he is too poor for your valuation**…and the priest shall value him, according to the means of the one that vowed shall the priest value him” (Leviticus 27:8). The Torah emphasizes that this *halakha* is applicable only to **“he”** who makes a valuation, **but not** to **a debtor.**


###### Bava Metzia 114a:7
[Bava Metzia 114a:7](https://torahapp.org/share/book/Bava%20Metzia/r/114a:7)

וְאִידַּךְ: הַאי, עַד שֶׁיְּהֵא בְּמָכוּתוֹ מִתְּחִילָּתוֹ וְעַד סוֹפוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the other** opinion, which maintains that they do make arrangements for a debtor, how is the word “he” interpreted? The Gemara answers: This word teaches that the *halakha* does not apply **unless** he **remains in his** state of **poverty from the beginning to the end.** If he was rich at the outset, or grew wealthy at some later stage, arrangements are not made for him.


###### Bava Metzia 114a:8
[Bava Metzia 114a:8](https://torahapp.org/share/book/Bava%20Metzia/r/114a:8)

וְיַחְזִירוּ בְּהֶקְדֵּשׁ קַל וָחוֹמֶר מִבַּעַל חוֹב: וּמָה בַּעַל חוֹב שֶׁאֵין מְסַדְּרִין – מַחְזִירִין, הֶקְדֵּשׁ שֶׁמְּסַדְּרִין – אֵינוֹ דִּין שֶׁמַּחְזִירִין? אָמַר קְרָא: ״וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרְכֶךָּ״, יָצָא הֶקְדֵּשׁ, שֶׁאֵין צָרִיךְ בְּרָכָה.

**William Davidson Edition - English:**
The Gemara asks an additional question: **And** once it is established that arrangements are not made for a debtor, **they should return** the collateral **in** the case of **consecration** based on **an *a fortiori*** inference **from** the *halakhot* of **a debtor: And if** in the case of **a debtor, where** they do **not make arrangements** for him, the creditor nevertheless **returns** his collateral, with regard to **consecration, where** they do **make arrangements** for the payment of his debt, **is it not logical that** they should **return** his collateral to him? The Gemara answers: **The verse states** with regard to a regular loan: “You shall restore to him the collateral…**and he will sleep in his garment and he will bless you”** (Deuteronomy 24:13), **excluding consecration, where** there is **no need** for **a blessing,** and therefore it is not included in the *halakha* of returning the collateral.


###### Bava Metzia 114a:9
[Bava Metzia 114a:9](https://torahapp.org/share/book/Bava%20Metzia/r/114a:9)

וְלָא? וְהָכְתִיב: ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ וְגוֹ׳״! אֶלָּא אָמַר קְרָא: ״וּלְךָ תִּהְיֶה צְדָקָה״, מִי שֶׁצָּרִיךְ צְדָקָה, יָצָא הֶקְדֵּשׁ שֶׁאֵין צָרִיךְ צְדָקָה.

**William Davidson Edition - English:**
The Gemara is puzzled by this claim: **And** is consecrated property **not** in need of a blessing? **But isn’t it written: “And you shall eat and be satisfied, and bless** the Lord your God” (Deuteronomy 8:10), indicating that consecrated property also requires a blessing? **Rather,** the reason is that **the verse states** with regard to the restoration of collateral: **“And it shall be righteousness [*tzedaka*] for you”** (Deuteronomy 24:13), which is referring to caring for **one who requires charity [*tzedaka*], excluding consecrated** property, **which** does **not require charity.**


###### Bava Metzia 114a:10
[Bava Metzia 114a:10](https://torahapp.org/share/book/Bava%20Metzia/r/114a:10)

אַשְׁכְּחֵיהּ רַבָּה בַּר אֲבוּהּ לְאֵלִיָּהוּ דְּקָאֵי בְּבֵית הַקְּבָרוֹת שֶׁל גּוֹיִם, אֲמַר לֵיהּ: מַהוּ שֶׁיְּסַדְּרוּ בְּבַעַל חוֹב? אֲמַר לֵיהּ: גָּמַר ״מִיכָה״ ״מִיכָה״ מֵעֲרָכִין. גַּבֵּי עֲרָכִין כְּתִיב ״וְאִם מָךְ הוּא מֵעֶרְכֶּךָ״, גַּבֵּי בַּעַל חוֹב כְּתִיב ״וְכִי יָמוּךְ אָחִיךָ״.

**William Davidson Edition - English:**
§ The Gemara relates: **Rabba bar Avuh found Elijah standing in a graveyard of gentiles.** Rabba bar Avuh **said to him: What is** the *halakha* with regard to **making arrangements for the debtor?** Elijah **said to him:** A verbal analogy is **derived from** the usage of the term **“poor”** written in the context of a debtor and the term **“poor”** written in the context of **valuations.** With regard to **valuations,** it **is written: “But if he is too poor [*makh*] for your valuation”** (Leviticus 27:8), and **with regard to a creditor,** it **is written: “But if your brother be poor [*yamukh*]”** (Leviticus 25:35).