## Bava Metzia Daf 33b

###### Bava Metzia 33b:1
[Bava Metzia 33b:1](https://torahapp.org/share/book/Bava%20Metzia/r/33b:1)

בִּימֵי רַבִּי נִשְׁנֵית מִשְׁנָה זוֹ, שְׁבַקוּ כּוּלֵּי עָלְמָא מַתְנִיתִין וַאֲזַלוּ בָּתַר תַּלְמוּדָא, הֲדַר דְּרַשׁ לְהוּ: וּלְעוֹלָם הֱוֵי רָץ לַמִּשְׁנָה יוֹתֵר מִן הַתַּלְמוּד.

**William Davidson Edition - English:**
It was **during the era of Rabbi** Yehuda HaNasi that the beginning of **this *baraita*** extolling the study of Talmud **was taught.** The result was that **everyone abandoned** study of the **Mishna and pursued** the study of **the Talmud.** It was **then** that Rabbi Yehuda HaNasi **taught** them: **And always pursue** study **of** the **Mishna more than** study of **the Talmud,** as without a firm basis in the fundamental *halakhot* of the Mishna, talmudic discourse is futile.


###### Bava Metzia 33b:2
[Bava Metzia 33b:2](https://torahapp.org/share/book/Bava%20Metzia/r/33b:2)

מַאי דְּרוּשׁ? כִּדְדָרֵישׁ רַבִּי יְהוּדָה בְּרַבִּי אִלְעַאי, מַאי דִּכְתִיב: ״הַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם״?

**William Davidson Edition - English:**
The Gemara asks: On the basis of **what homiletic interpretation** did the *tanna* state that there is no virtue greater than the study of Talmud? It **is** just **as Rabbi Yehuda, son of Rabbi Elai, interpreted homiletically: What** is the meaning of that **which is written:** “Cry aloud, spare not, lift up your voice like a horn, and **declare to My people their transgression and to the house of Jacob their sins”** (Isaiah 58:1)?


###### Bava Metzia 33b:3
[Bava Metzia 33b:3](https://torahapp.org/share/book/Bava%20Metzia/r/33b:3)

״הַגֵּד לְעַמִּי פִּשְׁעָם״ – אֵלּוּ תַּלְמִידֵי חֲכָמִים, שֶׁשְּׁגָגוֹת נַעֲשׂוֹת לָהֶם כִּזְדוֹנוֹת. ״וּלְבֵית יַעֲקֹב חַטֹּאתָם״ – אֵלּוּ עַמֵּי הָאָרֶץ, שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לָהֶם כִּשְׁגָגוֹת. וְהַיְינוּ דִּתְנַן, רַבִּי יְהוּדָה אוֹמֵר: הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.

**William Davidson Edition - English:**
In the phrase **“declare to My people their transgression,” these** people **are the Torah scholars, whose unwitting** transgressions **become for them tantamount to intentional** transgressions. Due to their erudition, they are held to a higher standard. **“And to the house of Jacob their sins,” these are the ignoramuses, whose intentional** transgressions **become for them tantamount to unwitting** transgressions. Due to their lack of erudition, they are held to a lower standard. **And that is** the basis of that which **we learned** in a mishna (Avot 4:13), that **Rabbi Yehuda says: Be careful in** the study of **the Talmud, as** a transgression based on **an unwitting** misinterpretation of the **Talmud is considered an intentional** transgression.


###### Bava Metzia 33b:4
[Bava Metzia 33b:4](https://torahapp.org/share/book/Bava%20Metzia/r/33b:4)

דָּרֵשׁ רַבִּי יְהוּדָה בְּרַבִּי אִלְעַאי: מַאי דִּכְתִיב ״שִׁמְעוּ דְּבַר ה׳ הַחֲרֵדִים אֶל דְּבָרוֹ״ – אֵלּוּ תַּלְמִידֵי חֲכָמִים, ״[אָמְרוּ] אֲחֵיכֶם״ – אֵלּוּ בַּעֲלֵי מִקְרָא, ״שֹׂנְאֵיכֶם״ – אֵלּוּ בַּעֲלֵי מִשְׁנָה, ״מְנַדֵּיכֶם״ – אֵלּוּ עַמֵּי הָאָרֶץ.

**William Davidson Edition - English:**
**Rabbi Yehuda, son of Rabbi Elai, interpreted** a verse **homiletically. What** is the meaning of that **which is written:** “Hear the word of the Lord, you who tremble at His word: Your brothers that hate you, that ostracize you for My name’s sake, have said: Let the Lord be glorified, that we may gaze upon your joy, but they shall be ashamed” (Isaiah 66:5)? **“Hear the word of the Lord, you who tremble at His word,” these are Torah scholars; “your brothers…have said,” these are masters of the Bible,** who are aware of their shortcomings and treat the Torah scholars with deference; **“that hate you,” these are masters of Mishna,** who consider themselves the equals of Torah scholars and resent the fact that the Torah scholars do not treat them as equals; **“that ostracize you,” these are ignoramuses,** who distance themselves with their actions from the Torah scholars.


###### Bava Metzia 33b:5
[Bava Metzia 33b:5](https://torahapp.org/share/book/Bava%20Metzia/r/33b:5)

שֶׁמָּא תֹּאמַר פָּסַק סִבְרָם וּבָטַל סִיכּוּיָם? תַּלְמוּד לוֹמַר: ״וְנִרְאֶה בְּשִׂמְחַתְכֶם״. שֶׁמָּא תֹּאמַר יִשְׂרָאֵל יֵבוֹשׁוּ? תַּלְמוּד לוֹמַר: ״וְהֵם יֵבֹשׁוּ״, אוּמּוֹת הָעוֹלָם יֵבוֹשׁוּ וְיִשְׂרָאֵל יִשְׂמָחוּ.

**William Davidson Edition - English:**
**Lest you say,** with regard to those groups who are not Torah scholars, that **their hope has ceased and their chances are eliminated, the verse states: “That we may gaze upon your joy.”** All of the Jewish people, including the groups listed above, will gaze upon the joy of the Torah scholars. **Lest you say that the Jewish people will be ashamed, the verse states: “But they shall be ashamed,”** meaning that **gentiles will be ashamed, but the Jewish people will be joyous.**


###### Bava Metzia 33b:6
[Bava Metzia 33b:6](https://torahapp.org/share/book/Bava%20Metzia/r/33b:6)

**הֲדַרַן עֲלָךְ אֵלּוּ מְצִיאוֹת **


###### Bava Metzia 33b:7
[Bava Metzia 33b:7](https://torahapp.org/share/book/Bava%20Metzia/r/33b:7)

מַתְנִי׳ **הַמַּפְקִיד** אֵצֶל חֲבֵירוֹ בְּהֵמָה אוֹ כֵלִים, וְנִגְנְבוּ אוֹ שֶׁאָבְדוּ, שִׁילֵּם וְלֹא רָצָה לִישָּׁבַע, שֶׁהֲרֵי אָמְרוּ: ״שׁוֹמֵר חִנָּם נִשְׁבָּע וְיוֹצֵא״.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who deposits an animal or vessels with another,** who is acting as an unpaid bailee, **and they were stolen or they were lost,** and the bailee **paid** the owner the value of the deposit, **and did not wish to take an oath** that he did not misappropriate the item and that he was not negligent in safeguarding it, that will effect who keeps the deposit if it is found or returned. The bailee may also choose to take the oath, **as** the Sages **said: An unpaid bailee takes an oath, and he is** thereby **released** from the liability to pay the owner.


###### Bava Metzia 33b:8
[Bava Metzia 33b:8](https://torahapp.org/share/book/Bava%20Metzia/r/33b:8)

נִמְצָא הַגַּנָּב – מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר – מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. לְמִי מְשַׁלֵּם? לְמִי שֶׁהַפִּקָּדוֹן אֶצְלוֹ.

**William Davidson Edition - English:**
If **the thief is** later **found,** the thief **pays** the **double payment.** If the deposited item was a sheep or an ox and the thief **slaughtered or sold** it, **he pays** the **fourfold or fivefold payment. To whom does** the thief **pay?** He gives the payment **to the one who** had **the deposit in his** possession when it was stolen, i.e., the bailee. When the bailee paid the owner for the stolen item, the owner granted the rights to the item to the bailee. Therefore, the bailee is entitled to any payment the thief presents for the item, be it compensation for the item’s value or a fine.


###### Bava Metzia 33b:9
[Bava Metzia 33b:9](https://torahapp.org/share/book/Bava%20Metzia/r/33b:9)

נִשְׁבַּע וְלֹא רָצָה לְשַׁלֵּם, נִמְצָא הַגַּנָּב – מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר – מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, לְמִי מְשַׁלֵּם? לְבַעַל הַפִּקָּדוֹן.

**William Davidson Edition - English:**
In the case of a bailee who **took an oath and did not wish to pay,** if **the thief is** then **found** and required to **pay** the **double payment,** or if he **slaughtered or sold** the animal and is required to **pay the fourfold or fivefold payment, to whom does** the thief **pay?** He gives the payment **to the owner of the deposit,** not the bailee.


###### Bava Metzia 33b:10
[Bava Metzia 33b:10](https://torahapp.org/share/book/Bava%20Metzia/r/33b:10)

**גְּמָ׳** לְמָה לֵיהּ לְמִתְנֵי בְּהֵמָה, וּלְמָה לֵיהּ לְמִתְנֵי כֵּלִים?

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Why does** the mishna need **to teach** the case of one who deposits **an animal, and why does** the mishna need **to teach** the case of one who deposits **vessels?** The mishna could have sufficed with a general *halakha* about one who deposits any item.


###### Bava Metzia 33b:11
[Bava Metzia 33b:11](https://torahapp.org/share/book/Bava%20Metzia/r/33b:11)

צְרִיכִי, דְּאִי תְּנָא בְּהֵמָה – הֲוָה אָמֵינָא: בְּהֵמָה הוּא דְּמַקְנֵי לֵיהּ כְּפֵילָא, מִשּׁוּם דִּנְפִישׁ טִירְחַהּ לְעַיּוֹלַהּ וּלְאַפּוֹקַהּ. אֲבָל כֵּלִים דְּלָא נְפִישׁ טִירְחַיְיהוּ, אֵימָא לָא מַקְנֵי לֵיהּ כְּפֵילָא.

**William Davidson Edition - English:**
The Gemara explains: Both **are necessary, as, if** the mishna **taught** only the case of one who deposits **an animal, I would say:** It **is** only with regard to **an animal that** the owner agrees to **transfer** rights to **the double payment** to the bailee when the bailee pays for the stolen item. This is **due to** the fact **that the exertion** required to tend to the animal, **to bring** the animal **in and to take it out, is great.** Consequently, when it becomes clear that the bailee was not responsible for the theft of the animal but nevertheless compensated the owner, the owner waives his rights to any compensation the thief will pay. **But** in the case of **vessels, where the exertion** that is required to tend to the vessels **is not great, say that** the owner **does not transfer** to the bailee rights to the **double payment.**


###### Bava Metzia 33b:12
[Bava Metzia 33b:12](https://torahapp.org/share/book/Bava%20Metzia/r/33b:12)

וְאִי תְּנָא כֵּלִים הֲוָה אָמֵינָא: כֵּלִים הוּא דְּקָמַקְנֵי לֵיהּ כְּפֵילָא – מִשּׁוּם דְּלָא נְפִישׁ כְּפֵלַיְיהוּ, אֲבָל בְּהֵמָה דְּכִי טָבַח וּמָכַר מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה – אֵימָא לָא מַקְנֵי לֵיהּ כְּפֵילָא, צְרִיכָא.

**William Davidson Edition - English:**
**And had** the mishna **taught** only the case of one who deposits **vessels, I would say:** It **is** only with regard to **vessels that the owner transfers** rights to **the double payment** to the bailee when the bailee pays for the lost item. This is **due to** the fact **that double payment,** in **their** case, **is not substantial,** as that is the maximum payment that he could receive. **But** in the case of **an animal, where if** the thief **slaughtered or sold** it, **he pays the fourfold or fivefold payment,** which is substantial, **I** would **say that** the owner **does not transfer** the rights to the **double payment** to the bailee. Therefore, both cases are **necessary.**


###### Bava Metzia 33b:13
[Bava Metzia 33b:13](https://torahapp.org/share/book/Bava%20Metzia/r/33b:13)

מַתְקֵיף לַהּ רָמֵי בַּר חָמָא: וְהָא אֵין אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם! וַאֲפִילּוּ לְרַבִּי מֵאִיר דְּאָמַר אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם, הָנֵי מִילֵּי כְּגוֹן פֵּירוֹת דֶּקֶל דַּעֲבִידִי דְּאָתוּ,

**William Davidson Edition - English:**
**Rami bar Ḥama objects to** the fundamental reasoning. How can the owner of the deposit transfer rights to the double payment to the bailee? **But isn’t** there a principle that **one cannot transfer** to another **ownership of an entity that has not** yet **come into the world?** Since the thief was not yet liable to pay the double payment when the bailee paid the owner for the item, there was no way to transfer rights to that payment to another person. **And even according to Rabbi Meir, who says** that **a person** can **transfer** to another **ownership of an entity that has not** yet **come into the world, that statement** applies to items **such as the fruits of a date palm, which are likely to come** into being, as they grow on a regular basis.


###### Bava Metzia 33b:14
[Bava Metzia 33b:14](https://torahapp.org/share/book/Bava%20Metzia/r/33b:14)

אֲבָל הָכָא

**William Davidson Edition - English:**
**But here,** where the transfer of rights to the payment is part of the initial agreement between the owner and the bailee, taking effect when the item is deposited,