## Bava Metzia Daf 28a

###### Bava Metzia 28a:1
[Bava Metzia 28a:1](https://torahapp.org/share/book/Bava%20Metzia/r/28a:1)

אֶלָּא הָא דִּתְנַן: מָצָא תַּכְרִיךְ שֶׁל שְׁטָרוֹת אוֹ אֲגוּדָּה שֶׁל שְׁטָרוֹת – הֲרֵי זֶה יַחְזִיר, הָכִי נָמֵי דְּנִיחָא לֵיהּ לְלֹוֶה לְאַהְדּוֹרֵי לֵיהּ לְמַלְוֶה?

**William Davidson Edition - English:**
The Gemara asks: **But** there is **that which we learned** in that mishna (20a): If one **found a roll of documents or a bundle of documents, he shall return** the documents to whomever describes the roll and the bundle, which serve as distinguishing marks. Would one say that **so too,** if one returns lost items on the basis of distinguishing marks due to the tacit agreement of the owners, it is **satisfactory to the debtor to** have the documents **returned to the creditor?**


###### Bava Metzia 28a:2
[Bava Metzia 28a:2](https://torahapp.org/share/book/Bava%20Metzia/r/28a:2)

אֶלָּא אָמַר רָבָא: סִימָנִין דְּאוֹרָיְיתָא, דִּכְתִיב: ״וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ״, וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁיִּתְּנֶנּוּ קוֹדֶם שֶׁיִּדְרְשֶׁנּוּ?! אֶלָּא דׇּרְשֵׁהוּ אִם רַמַּאי הוּא אוֹ אֵינוֹ רַמַּאי. לָאו בְּסִימָנִין? שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rather, Rava said:** Identification of an item on the basis of **distinguishing marks** is **by Torah law, as it is written:** “And if your brother be not near you, and you know him not, then you shall bring it into your house, **and it shall be with you until your brother claims [*derosh*] it,** and you shall return it to him” (Deuteronomy 22:2). **Would it enter your mind that he would give** the lost item **to him before he claims it?** How can the finder return it if he does not know the identity of the owner? **Rather,** the verb *derosh* is not referring to the claim of the owner; it is referring to the scrutiny performed by the finder. **Scrutinize him [*darshehu*]** to determine **whether** the claimant **is a swindler** or **whether he is not a swindler.** Only then may you return the lost item to him. **What, is it not** that the one who claims the lost item proves that he is not a swindler **on the basis of distinguishing marks** that he provides? Rava affirms: **Conclude from it** that identification of an item on the basis of distinguishing marks is by Torah law.


###### Bava Metzia 28a:3
[Bava Metzia 28a:3](https://torahapp.org/share/book/Bava%20Metzia/r/28a:3)

אָמַר רָבָא: אִם תִּמְצֵי לוֹמַר סִימָנִין דְּאוֹרָיְיתָא. ״אִם תִּמְצֵי לוֹמַר״?! הָא פְּשִׁיט לֵיהּ סִימָנִין דְּאוֹרָיְיתָא! מִשּׁוּם דְּאִיכָּא לְמֵימַר כִּדְשַׁנִּינַן.

**William Davidson Edition - English:**
**Rava** begins his statement and **says: If you say** that identification of an item on the basis of **distinguishing marks** is **by Torah law.** The Gemara interjects: **If you say? Didn’t he** already **resolve** the dilemma and conclude that identification of an item on the basis of **distinguishing marks** is **by Torah law?** The Gemara answers: Rava phrased his statement conditionally **due to** the fact **that** although he holds that identification of an item on the basis of distinguishing marks is by Torah law, **one could** reject his conclusion and **say as we explained** previously (27b), that when the mishna states that the finder scrutinizes whether he is a swindler, he does so on the basis of witnesses and not on the basis of distinguishing marks.


###### Bava Metzia 28a:4
[Bava Metzia 28a:4](https://torahapp.org/share/book/Bava%20Metzia/r/28a:4)

סִימָנִין וְסִימָנִין – יַנִּיחַ. סִימָנִין וְעֵדִים – יִנָּתֵן לְבַעַל הָעֵדִים. סִימָנִין וְסִימָנִין וְעֵד אֶחָד – עֵד אֶחָד כְּמַאן דְּלֵיתֵיהּ דָּמֵי, וְיַנִּיחַ.

**William Davidson Edition - English:**
The Gemara resumes Rava’s interrupted statement: If you say that identification of an item on the basis of distinguishing marks is by Torah law, then in a case where an item is found and two people claim it as theirs, and one describes **distinguishing marks** on the item **and** the other describes **distinguishing marks** on the item, the finder **shall leave** it in his possession and not give it to either claimant. In a case where one person describes **distinguishing marks** on the item **and** the other brings two **witnesses** to support his claim of ownership, the item **shall be given to** the claimant **with witnesses.** In a case where one person describes **distinguishing marks** on the item **and** the other describes **distinguishing marks** on the item **and** brings **one witness** to support his claim of ownership, the **one witness is as one who is not** there, **and** the finder **shall leave** it in his possession. The testimony of a single witness has no legal standing in this case.


###### Bava Metzia 28a:5
[Bava Metzia 28a:5](https://torahapp.org/share/book/Bava%20Metzia/r/28a:5)

עֵדֵי אֲרִיגָה וְעֵדֵי נְפִילָה – תִּנָּתֵן לְעֵדֵי נְפִילָה, דְּאָמְרִינַן זַבּוֹנֵי זַבְּנַהּ וּמֵאִינִישׁ אַחֲרִינָא נְפַל.

**William Davidson Edition - English:**
In a case where one claimant to a found garment brings **witnesses** who testify that the garment was **woven** for him, **and** the other claimant brings **witnesses** who testify that the garment had **fallen** from him, the garment **shall be given to** the claimant whose **witnesses** testified that the garment had **fallen** from him, **as we say** that perhaps the one for whom it was woven **sold** the garment **and** it **fell from another person,** who is the current owner.


###### Bava Metzia 28a:6
[Bava Metzia 28a:6](https://torahapp.org/share/book/Bava%20Metzia/r/28a:6)

מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ – תִּנָּתֵן לְמִדַּת אׇרְכּוֹ, דְּמִדַּת רׇחְבּוֹ שַׁעוֹרֵי קָא מְשַׁעַר לַהּ כַּד מִכַּסֵּי לַהּ מָרַהּ וְקָאֵי, וּמִדַּת אׇרְכּוֹ לָא מִשְׁתַּעַר לֵהּ.

**William Davidson Edition - English:**
If one claimant provides **the measure of length of** a lost garment **and** the other provides **the measure of its width,** the garment **shall be given to** the claimant who provided the **measure of its length, as one can approximate the measure of its width when its owner dons** the garment **and stands, but the measure of its length cannot be approximated** in that manner. Therefore, it is a more clear-cut distinguishing characteristic.


###### Bava Metzia 28a:7
[Bava Metzia 28a:7](https://torahapp.org/share/book/Bava%20Metzia/r/28a:7)

מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת גַּמָּיו – יִנָּתֵן לְמִדַּת אׇרְכּוֹ וְרׇחְבּוֹ.

**William Davidson Edition - English:**
If one claimant provides **the measure of its length and the measure of its width and** the other provides **the measure of its** gamma, its combined length and width, which together form the Greek letter **gamma,** but does not provide each measure individually, the item **shall be given to** the claimant who provided **the measure of its length and** the measure of **its width** separately.


###### Bava Metzia 28a:8
[Bava Metzia 28a:8](https://torahapp.org/share/book/Bava%20Metzia/r/28a:8)

מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת מִשְׁקְלוֹתָיו – יִנָּתֵן לְמִדַּת מִשְׁקְלוֹתָיו.

**William Davidson Edition - English:**
If one claimant provides **the measure of its length and the measure of its width and** the other provides **the measure of its weight,** the item **shall be given to** the claimant who provided **the measure of its weight,** which, because it is more difficult to approximate, is a more clear-cut distinguishing characteristic.


###### Bava Metzia 28a:9
[Bava Metzia 28a:9](https://torahapp.org/share/book/Bava%20Metzia/r/28a:9)

הוּא אוֹמֵר סִימָנֵי הַגֵּט וְהִיא אוֹמֶרֶת סִימָנֵי הַגֵּט – יִנָּתֵן לָהּ. בְּמַאי? אִילֵימָא בְּמִדַּת אׇרְכּוֹ וְרׇחְבּוֹ, דִּלְמָא בַּהֲדֵי דְּנָקֵיט לֵיהּ חֲזַיְתֵיהּ. אֶלָּא – נֶקֶב יֵשׁ בּוֹ בְּצַד אוֹת פְּלוֹנִי.

**William Davidson Edition - English:**
Rava continues: In a case where a bill of divorce is found and it is unclear whether it had been delivered to the wife, and the husband, who reconsidered, **states** the **distinguishing marks of the bill of divorce** and claims that he did not yet give it to his wife, **and** the wife, who wants to be divorced, **states** the **distinguishing marks of the bill of divorce** and claims that she already received it, the document **shall be given to** the wife. The Gemara asks: **With what** distinguishing mark did she describe the bill of divorce? **If we say** that she described it **with the measure of its height and its width,** that is not a clear-cut distinguishing mark; **perhaps while** her husband **was holding** the bill of divorce, **she saw it,** although he had not yet given it to her. **Rather,** it must be that she says that **there is a perforation alongside such and such letter** in the document, which she could know only if the bill of divorce had been in her hand.


###### Bava Metzia 28a:10
[Bava Metzia 28a:10](https://torahapp.org/share/book/Bava%20Metzia/r/28a:10)

הוּא אוֹמֵר סִימָנֵי הַחוּט, וְהִיא אוֹמֶרֶת סִימָנֵי הַחוּט – יִנָּתֵן לָהּ. בְּמַאי? אִילֵימָא בְּחִיוָּרָא וּבְסוּמָּקָא, וְדִלְמָא בַּהֲדֵי דְּנָקֵיט לֵיהּ חֲזַיְתֵיהּ? אֶלָּא בְּמִדַּת אׇרְכּוֹ.

**William Davidson Edition - English:**
In a case where the husband **states** the **distinguishing marks of the string** with which the bill of divorce is bound, **and she states** the **distinguishing marks of the string,** the document **shall be given to** the wife. The Gemara asks: **With what** distinguishing mark did she describe the string? **If we say** that she described it **by** saying that the string is **white or by** saying that it is **red,** this cannot be the mark based on which she proves her ownership, as **perhaps while** her husband **was holding** the bill of divorce, **she saw** the string. **Rather,** it must be that she stated **the measure of its length.** As the string was wrapped around the document, she would know its length only if the bill of divorce had been in her hand.


###### Bava Metzia 28a:11
[Bava Metzia 28a:11](https://torahapp.org/share/book/Bava%20Metzia/r/28a:11)

הוּא אוֹמֵר בַּחֲפִיסָה וְהִיא אוֹמֶרֶת בַּחֲפִיסָה – יִנָּתֵן לוֹ. מַאי טַעְמָא? מִידָּע יָדְעָה דְּכֹל מָה דְּאִית לֵיהּ בַּחֲפִיסָה הוּא דְּמַנַּח לֵיהּ.

**William Davidson Edition - English:**
In a case where the husband claims that the bill of divorce was not given to the wife and **states** that it was stored **in a case, and** the wife claims that she received the bill of divorce and **states** that it was stored **in a case,** the document **shall be given to** the husband. **What is the reason?** Identification of the document based on its storage cannot prove her ownership, as **she knows that he places any** valuable item **that he has** in his possession **in the case.**


###### Bava Metzia 28a:12
[Bava Metzia 28a:12](https://torahapp.org/share/book/Bava%20Metzia/r/28a:12)

**מַתְנִי׳** וְעַד מָתַי חַיָּיב לְהַכְרִיז? עַד כְּדֵי שֶׁיֵּדְעוּ בּוֹ שְׁכֵנָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: שָׁלֹשׁ רְגָלִים, וְאַחַר הָרֶגֶל הָאַחֲרוֹן שִׁבְעָה יָמִים, כְּדֵי שֶׁיֵּלֵךְ לְבֵיתוֹ שְׁלֹשָׁה, וְיַחְזוֹר שְׁלֹשָׁה, וְיַכְרִיז יוֹם אֶחָד.

**William Davidson Edition - English:**
**MISHNA:** **And until when** is one who finds a lost item **obligated to proclaim** his find? He is obligated to do so **until** the moment **that the neighbors will know of its** existence; this is **the statement of Rabbi Meir. Rabbi Yehuda says:** He is obligated to proclaim his find for **three pilgrimage Festivals and** for **seven days after the last** of the three **pilgrimage Festivals, so that** its owner **will** have time to **go to his home,** a trip lasting up to **three** days, and ascertain that he in fact lost the item, **and** he **will return** to Jerusalem, a trip lasting up to **three** days, **and proclaim** his loss for **one day.**


###### Bava Metzia 28a:13
[Bava Metzia 28a:13](https://torahapp.org/share/book/Bava%20Metzia/r/28a:13)

**גְּמָ׳** תָּנָא: שְׁכֵנֵי אֲבֵידָה. מַאי שְׁכֵנֵי אֲבֵידָה? אִילֵימָא שְׁכֵינִים דְּבַעַל אֲבֵידָה? אִי יָדַע לֵיהּ לֵיזוֹל וְלַהְדְּרַיהּ נִהֲלֵיהּ! אֶלָּא שְׁכֵנֵי מָקוֹם שֶׁנִּמְצֵאת בּוֹ אֲבֵידָה.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that one must proclaim his find until his neighbors will know of its existence. A *tanna* **taught:** One must proclaim his find until the **neighbors of the lost item** will know of its existence. The Gemara asks: **What** is the meaning of the expression: **Neighbors of the lost item? If we say** that the reference is to **neighbors of the owner of the lost item,** he need not proclaim his find, as **if** the finder **knows** who lost the item, **let him go and return it to him.** The Gemara answers: **Rather,** the reference is to the **neighbors of the place where the lost item was found.**


###### Bava Metzia 28a:14
[Bava Metzia 28a:14](https://torahapp.org/share/book/Bava%20Metzia/r/28a:14)

רַבִּי יְהוּדָה אוֹמֵר: כּוּ׳.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Yehuda says:** He is obligated to proclaim his find for three pilgrimage Festivals and for seven days after the last of the three pilgrimage Festivals, so that its owner will go to his home, a trip lasting up to three days, will ascertain that he in fact lost the item, and will return to Jerusalem, a trip lasting up to three days, and proclaim his loss for one day.


###### Bava Metzia 28a:15
[Bava Metzia 28a:15](https://torahapp.org/share/book/Bava%20Metzia/r/28a:15)

וּרְמִינְהוּ: בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ, שֶׁהוּא חֲמִישָּׁה עָשָׂר יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּאֶרֶץ יִשְׂרָאֵל לִנְהַר פְּרָת!

**William Davidson Edition - English:**
Apropos Rabbi Yehuda’s calculation of three days as the duration of a pilgrim’s travel from Jerusalem to his home, the Gemara **raises a contradiction** from a mishna (*Ta’anit* 10a): **On the third of** the month of **Marḥeshvan one** starts to **request rain** by inserting the phrase: And grant dew and rain, in the blessing of the years, the ninth blessing of the *Amida* prayer. **Rabban Gamliel says:** One starts to request rain **on the seventh of** Marḥeshvan, **which is fifteen days after the** conclusion of the **festival** of *Sukkot*, **so that** the **last** of those **who are in Eretz Yisrael** on the pilgrimage to Jerusalem **can reach** their homes beyond **the Euphrates River** before the onset of rain, which would make crossing the river more hazardous. Apparently, it takes fifteen days for those who came for the pilgrimage Festivals to return home, not three days.


###### Bava Metzia 28a:16
[Bava Metzia 28a:16](https://torahapp.org/share/book/Bava%20Metzia/r/28a:16)

אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, כָּאן – בְּמִקְדָּשׁ רִאשׁוֹן, כָּאן – בְּמִקְדָּשׁ שֵׁנִי.

**William Davidson Edition - English:**
**Rav Yosef says:** This is **not difficult. Here,** in the mishna in tractate *Ta’anit*, Rabban Gamliel’s statement is referring to the duration of the journey **during the First Temple** period, which took fifteen days; whereas **there,** Rabbi Yehuda’s statement is referring to the duration of the journey **during the Second Temple** period, which took three days.


###### Bava Metzia 28a:17
[Bava Metzia 28a:17](https://torahapp.org/share/book/Bava%20Metzia/r/28a:17)

בְּמִקְדָּשׁ רִאשׁוֹן, דִּנְפִישִׁי יִשְׂרָאֵל טוּבָא, דִּכְתִיב בְּהוּ: ״יְהוּדָה וְיִשְׂרָאֵל רַבִּים כַּחוֹל אֲשֶׁר עַל הַיָּם לְרַב״ – בָּעֵינַן כּוּלֵּי הַאי. בְּמִקְדָּשׁ שֵׁנִי, דְּלָא נְפִישִׁי יִשְׂרָאֵל טוּבָא, דִּכְתִיב בְּהוּ: ״כׇּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא אַלְפַּיִם שְׁלֹשׁ מֵאוֹת שִׁשִּׁים״ – לָא בָּעֵינַן כּוּלֵּי הַאי.

**William Davidson Edition - English:**
The Gemara explains the answer: **During the First Temple** period, **when the Jewish people were very numerous, as it is written with regard to them: “Judea and Israel were many, as the sand that is by the sea in multitude,** eating and drinking and rejoicing” (I Kings 4:20), **we need that much** time for them to travel from Jerusalem to the farthest reaches of Eretz Yisrael, due to the wide distribution of the large population. **During the Second Temple** period, **when the Jewish people were not very numerous, as it is written: “The whole congregation together was forty and two thousand three hundred and sixty”** (Ezra 2:64), **we do not need that much** time for them to travel from Jerusalem to the farthest reaches of Eretz Yisrael, due to the limited distribution of the small population.


###### Bava Metzia 28a:18
[Bava Metzia 28a:18](https://torahapp.org/share/book/Bava%20Metzia/r/28a:18)

אֲמַר לֵיהּ אַבָּיֵי: וְהָא כְּתִיב ״וַיֵּשְׁבוּ הַכֹּהֲנִים וְהַלְוִיִּם וְגוֹ׳ וְהַמְשֹׁרְרִים וְהַשּׁוֹעֲרִים וְכׇל יִשְׂרָאֵל בְּעָרֵיהֶם״.

**William Davidson Edition - English:**
**Abaye said to** Rav Yosef: **But isn’t it written: “So the priests, and the Levites,** and some of the people, **and the singers, and the porters,** and the Gibeonites, dwelt in their cities, **and all Israel in their cities”** (Ezra 2:70). The verse indicates that despite their limited numbers, the Jewish people dwelt in all the cities that they inhabited previously, and the distance to the far reaches of Eretz Yisrael was no shorter during the Second Temple period.


###### Bava Metzia 28a:19
[Bava Metzia 28a:19](https://torahapp.org/share/book/Bava%20Metzia/r/28a:19)

וְכֵיוָן דְּהָכִי הוּא, אִפְּכָא מִסְתַּבְּרָא: מִקְדָּשׁ רִאשׁוֹן, דִּנְפִישִׁי יִשְׂרָאֵל טוּבָא, דִּמְצַוַּות עָלְמָא, וּמִשְׁתַּכְחִי שְׁיָירָתָא דְּאָזְלִי בֵּין בִּימָמָא וּבֵין בְּלֵילְיָא – לָא בָּעֵינַן כּוּלֵּי הַאי, וְסַגִּי בִּתְלָתָא יוֹמָא. מִקְדָּשׁ שֵׁנִי, דְּלָא נְפִישִׁי יִשְׂרָאֵל טוּבָא, וְלָא מְצַוַּות עָלְמָא, וְלָא מִשְׁתַּכְחִי שְׁיָירָתָא דְּאָזְלִי בֵּין בִּימָמָא וּבֵין בְּלֵילְיָא – בָּעֵינַן כּוּלֵּי הַאי.

**William Davidson Edition - English:**
Abaye continued: **And since that** is the reality, **the opposite is reasonable.** During the **First Temple** period, **when the Jewish people were very numerous** and **when everyone was** structured **in groups, and caravans** could be **found that traveled both during the day and during the night, we do not need that much** time to travel from Jerusalem to the farthest reaches of Eretz Yisrael, **and three days suffice.** By contrast, during the **Second Temple** period, **when the Jewish people were not very numerous and when everyone was not** structured **in groups, and therefore, caravans** could **not** be **found that traveled both during the day and during the night, we need that much** time, i.e., fifteen days, to travel from Jerusalem to the farthest reaches of Eretz Yisrael.


###### Bava Metzia 28a:20
[Bava Metzia 28a:20](https://torahapp.org/share/book/Bava%20Metzia/r/28a:20)

רָבָא אֲמַר: לָא שְׁנָא בְּמִקְדָּשׁ רִאשׁוֹן וְלָא שְׁנָא בְּמִקְדָּשׁ שֵׁנִי, לֹא הִטְרִיחוּ רַבָּנַן בַּאֲבֵדָה יוֹתֵר מִדַּאי.

**William Davidson Edition - English:**
**Rava said:** It **is no different during the First Temple** period **and** it **is no different during the Second Temple** period; the requisite travel time to the border was fifteen days, as the opinion of Rabban Gamliel indicates. Nevertheless, Rabbi Yehuda calculated three days of travel to the border because **the Sages did not** wish to **trouble** the finder **excessively in** returning **a lost item** by requiring him to wait an extended amount of time.


###### Bava Metzia 28a:21
[Bava Metzia 28a:21](https://torahapp.org/share/book/Bava%20Metzia/r/28a:21)

אָמַר רָבִינָא: שְׁמַע מִינַּהּ כִּי מַכְרֵיז, גְּלִימָא מַכְרֵיז. דְּאִי סָלְקָא דַעְתָּךְ ״אֲבֵידְתָּא״ מַכְרֵיז, בָּעֵינַן לְמִטְפֵּי לֵיהּ חֲדָא יוֹמָא לְעַיּוֹנֵי בְּמָאנֵיהּ. אֶלָּא שְׁמַע מִינַּהּ: גְּלִימָא מַכְרֵיז. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Ravina says: Learn from** the calculation of Rabbi Yehuda in the mishna that **when** a finder **proclaims** his find he specifies the nature of the item, e.g., **he proclaims** that he found **a cloak. As, if it enters your mind** that the finder **proclaims** that he found **a lost item** without specifying its nature, **we need to increase** the period of time afforded the owner to ascertain that he lost an item, and add **one day** for him **to examine** all **his vessels. Rather, learn from it** that the finder **proclaims** that he found **a cloak.** The Gemara affirms: **Learn from it** that the finder specifies the nature of the item.


###### Bava Metzia 28a:22
[Bava Metzia 28a:22](https://torahapp.org/share/book/Bava%20Metzia/r/28a:22)

רָבָא אָמַר: אֲפִילּוּ תֵּימָא ״אֲבֵידְתָּא״ מַכְרֵיז, לֹא הִטְרִיחוּ רַבָּנַן בַּאֲבֵידָה יוֹתֵר מִדַּאי.

**William Davidson Edition - English:**
**Rava said: Even** if **you say** that the finder **proclaims** that he found an unspecified **lost item,** nevertheless, Rabbi Yehuda does not require extending the period afforded the owner, because **the Sages did not** wish to **trouble** the finder **excessively in** returning **a lost item** by requiring him to wait an extended amount of time.


###### Bava Metzia 28a:23
[Bava Metzia 28a:23](https://torahapp.org/share/book/Bava%20Metzia/r/28a:23)

תָּנוּ רַבָּנַן: רֶגֶל רִאשׁוֹן אוֹמֵר רֶגֶל רִאשׁוֹן, רֶגֶל שֵׁנִי אוֹמֵר רֶגֶל שֵׁנִי, רֶגֶל שְׁלִישִׁי אוֹמֵר סְתָם.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: On the **first pilgrimage Festival** after finding the lost item, the finder proclaims his find and **says:** This is **the first pilgrimage Festival** that I am proclaiming this find. On the **second pilgrimage Festival** after finding the lost item, the finder proclaims his find and **says:** This is **the second pilgrimage Festival** that I am proclaiming this find. On **the third pilgrimage Festival,** the finder proclaims his find and **says** his proclamation **without specification** of the number of the Festival.


###### Bava Metzia 28a:24
[Bava Metzia 28a:24](https://torahapp.org/share/book/Bava%20Metzia/r/28a:24)

וְאַמַּאי? לֵימָא רֶגֶל שְׁלִישִׁי! דְּלָא אָתֵי לְאִחַלּוֹפֵי בְּשֵׁנִי. שֵׁנִי נָמֵי

**William Davidson Edition - English:**
The Gemara asks: **And why** does he not specify the number of the Festival? Just as he specified the previous two Festivals, **let** him **say** that it is the **third pilgrimage Festival.** The Gemara answers: He does not specify that it is the third pilgrimage Festival, so **that** one who hears him will **not come to confuse** it **with the second** pilgrimage Festival. If the finder were to proclaim that it is the third [*shelishi*] Festival, it is possible that the owner would mistakenly hear the word second [*sheni*] and believe that there is time remaining to reclaim his lost item. Since on the second Festival he mentions the number and on the third Festival he does not mention a number, there is no potential for confusion. The Gemara asks: Based on that reasoning, on **the second** pilgrimage Festival **too,** the finder should not mention the number of the Festival,