## Bava Metzia Daf 49a

###### Bava Metzia 49a:1
[Bava Metzia 49a:1](https://torahapp.org/share/book/Bava%20Metzia/r/49a:1)

אֶלָּא מַשְׁכּוֹן דְּנָקֵיט לְמָה לֵיהּ? אֶלָּא לָאו, שְׁמַע מִינֵּיהּ: מַאי ״אֵינוֹ מְשַׁמֵּט״ דְּקָאָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – אֵינוֹ מְשַׁמֵּט בְּכוּלּוֹ, וּמַאי ״מְשַׁמֵּט״ דְּקָאָמַר רַבִּי יְהוּדָה הַנָּשִׂיא – לְהָךְ פַּלְגָא דְּלָא נָקֵיט עֲלֵיהּ מַשְׁכּוֹן.

**William Davidson Edition - English:**
If that half is canceled as well, **then why does he** need the **collateral that he is holding?** The lender clearly took the collateral to enable him to collect at least part of his debt after the Sabbatical Year. **Rather, do** we **not conclude from it: What** is the meaning of the statement: The Sabbatical Year **does not abrogate** the loan, **that Rabban Shimon ben Gamliel is saying?** It means that the Sabbatical Year **does not abrogate the entire** loan. **And what** is the meaning of: The Sabbatical Year **abrogates** the loan, **that Rabbi Yehuda HaNasi is saying?** It is referring **to that half** of the loan **that he did not take on** the basis of **collateral.**


###### Bava Metzia 49a:2
[Bava Metzia 49a:2](https://torahapp.org/share/book/Bava%20Metzia/r/49a:2)

וּבְהָא קָמִיפַּלְגִי, דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל סָבַר: כְּנֶגֶד כּוּלּוֹ הוּא קוֹנֶה, וְרַבִּי יְהוּדָה הַנָּשִׂיא סָבַר: כְּנֶגְדּוֹ הוּא קוֹנֶה.

**William Davidson Edition - English:**
**And they disagree with regard to this: As Rabban Shimon ben Gamliel holds** that a down payment **effects acquisition** of merchandise **commensurate with** the **entire** amount of the transaction, **and Rabbi Yehuda HaNasi holds** that a down payment **effects acquisition** of merchandise **commensurate with its** value. Apparently, the amoraic dispute parallels the tannaitic dispute.


###### Bava Metzia 49a:3
[Bava Metzia 49a:3](https://torahapp.org/share/book/Bava%20Metzia/r/49a:3)

לָא, מַאי ״אֵינוֹ מְשַׁמֵּט״ דְּקָאָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – לְהָךְ פַּלְגָא דְּנָקֵיט עֲלֵיהּ מַשְׁכּוֹן, מִכְּלָל דְּרַבִּי יְהוּדָה הַנָּשִׂיא סָבַר: לְהָךְ פַּלְגָא דְּנָקֵיט עֲלֵיהּ מַשְׁכּוֹן נָמֵי מְשַׁמֵּט. אֶלָּא מַשְׁכּוֹן דְּנָקֵיט, לְמָה לֵיהּ? לְזִכְרוֹן דְּבָרִים בְּעָלְמָא.

**William Davidson Edition - English:**
The Gemara rejects that parallel: **No, what** is the meaning of the statement: The Sabbatical Year **does not abrogate** the loan, **that Rabban Shimon ben Gamliel is saying?** It is referring **to that half** of the loan **that he took on** the basis of **collateral.** This indicates **by inference that Rabbi Yehuda HaNasi holds:** The Sabbatical Year **also abrogates that half** of the loan **that he took on** the basis of **collateral.** The Gemara asks: **Then why does he** need the **collateral that he is holding?** The Gemara answers: He requires it as **a mere reminder** to increase the likelihood that the loan will be repaid, and it does not prevent cancellation of a loan.


###### Bava Metzia 49a:4
[Bava Metzia 49a:4](https://torahapp.org/share/book/Bava%20Metzia/r/49a:4)

רַב כָּהֲנָא יְהַבוּ לֵיהּ זוּזֵי אַכִּיתָּנָא, לְסוֹף אִיַּיקַּר כִּיתָּנָא. אֲתָא לְקַמֵּיהּ דְּרַב. אֲמַר לֵיהּ: בְּמַאי דִּנְקִיטַתְּ זוּזֵי – הַב לְהוּ, וְאִידַּךְ – דְּבָרִים נִינְהוּ, וּדְבָרִים אֵין בָּהֶן מִשּׁוּם מְחוּסְּרֵי אֲמָנָה.

**William Davidson Edition - English:**
§ The Gemara relates: Buyers **gave money to Rav Kahana to** purchase **linen. Ultimately,** the price of **linen increased.** Rav Kahana **came before Rav** to ask his opinion. Rav **said to him: Give them** a quantity of linen equivalent **in** value to the **money that you received, and** concerning **the rest,** your verbal commitment **is** merely **a statement, and** reneging on **a verbal** commitment that was unaccompanied by an act of acquisition **does not constitute** an act of **bad faith.**


###### Bava Metzia 49a:5
[Bava Metzia 49a:5](https://torahapp.org/share/book/Bava%20Metzia/r/49a:5)

דְּאִיתְּמַר: דְּבָרִים, רַב אָמַר: אֵין בָּהֶן מִשּׁוּם מְחוּסְּרֵי אֲמָנָה, וְרַבִּי יוֹחָנָן אָמַר: יֵשׁ בָּהֶם מִשּׁוּם מְחוּסְּרֵי אֲמָנָה.

**William Davidson Edition - English:**
The Gemara comments: This is **as it was stated:** There is an amoraic dispute with regard to reneging on **a verbal** commitment that was unaccompanied by an act of acquisition. **Rav says: It does not constitute** an act of **bad faith. And Rabbi Yoḥanan says: It constitutes** an act of **bad faith.**


###### Bava Metzia 49a:6
[Bava Metzia 49a:6](https://torahapp.org/share/book/Bava%20Metzia/r/49a:6)

מֵיתִיבִי, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: מָה תַּלְמוּד לוֹמַר ״הִין צֶדֶק״, וַהֲלֹא ״הִין״ בִּכְלַל אֵיפָה הָיָה? אֶלָּא לוֹמַר לָךְ: שֶׁיְּהֵא הֵן שֶׁלְּךָ צֶדֶק, וְלָאו שֶׁלְּךָ צֶדֶק. אָמַר אַבָּיֵי: הָהוּא שֶׁלֹּא יְדַבֵּר אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב.

**William Davidson Edition - English:**
The Gemara **raises an objection: Rabbi Yosei, son of Rabbi Yehuda, says: What** is the meaning when **the verse states:** “A just ephah, and **a just *hin*,** shall you have” (Leviticus 19:36)? **But wasn’t a *hin* included in an ephah?** Why is it necessary to state both? **Rather,** this is an allusion that serves **to say to you that your yes [*hen*]** should be **just, and your no** should be **just.** Apparently, it is a mitzva for one to fulfill his promises. **Abaye says: That** verse means **that one should not say one** matter **with** his **mouth and** think **one** other matter **in** his **heart.** It is prohibited for one to make a commitment that he has no intention of fulfilling. Rav Kahana made his commitment in good faith and reneged due to changed circumstances. That is not prohibited.


###### Bava Metzia 49a:7
[Bava Metzia 49a:7](https://torahapp.org/share/book/Bava%20Metzia/r/49a:7)

מֵיתִיבִי, רַבִּי שִׁמְעוֹן אוֹמֵר: אַף עַל פִּי שֶׁאָמְרוּ טַלִּית קוֹנָה דִּינַר זָהָב, וְאֵין דִּינַר זָהָב קוֹנֶה טַלִּית, מִכׇּל מָקוֹם כָּךְ הֲלָכָה. אֲבָל אָמְרוּ: מִי שֶׁפָּרַע מֵאַנְשֵׁי דּוֹר הַמַּבּוּל וּמֵאַנְשֵׁי דּוֹר הַפְּלַגָּה הוּא עָתִיד לִיפָּרַע מִמִּי שֶׁאֵינוֹ עוֹמֵד בְּדִיבּוּרוֹ!

**William Davidson Edition - English:**
The Gemara **raises an objection. Rabbi Shimon says: Even though** the Sages **said** that when one party takes possession of **a garment,** the other party **acquires a gold dinar, but** when one party takes possession of **a gold dinar,** the other party **does not acquire a garment, in any case, that is** what the ***halakha*** would be. **But** the Sages **said** with regard to one who reneges on a transaction where one party pulled the gold dinar into his possession: **He Who exacted payment from the people of the generation of the flood, and from the people of the generation of the dispersion, and from the inhabitants of Sodom and Gomorrah, and from the Egyptians in the** Red **Sea, will** in the future **exact payment from whoever does not stand by his statement.** And one who negotiates, where the negotiation culminates with a statement in which he commits himself to acquire the item, did not acquire the item without a formal act of acquisition. But with regard to one who reneges on his commitment, the Sages are displeased with him. Apparently, one who reneges is considered to have acted in bad faith.


###### Bava Metzia 49a:8
[Bava Metzia 49a:8](https://torahapp.org/share/book/Bava%20Metzia/r/49a:8)

תַּנָּאֵי הִיא. דִּתְנַן: מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן מַתְיָא שֶׁאָמַר לִבְנוֹ: צֵא וּשְׂכוֹר לָנוּ פּוֹעֲלִים. הָלַךְ וּפָסַק לָהֶם מְזוֹנוֹת. וּכְשֶׁבָּא אֵצֶל אָבִיו, אָמַר לוֹ: בְּנִי, אֲפִילּוּ אַתָּה עוֹשֶׂה לָהֶם כִּסְעוּדַת שְׁלֹמֹה בִּשְׁעָתוֹ לֹא יָצָאתָ יְדֵי חוֹבָתְךָ עִמָּהֶם, שֶׁהֵן בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב. אֶלָּא עַד שֶׁלֹּא יַתְחִילוּ בִּמְלָאכָה, צֵא וֶאֱמוֹר לָהֶם: עַל מְנָת שֶׁאֵין לָכֶם עָלַי אֶלָּא פַּת וְקִטְנִית בִּלְבַד.

**William Davidson Edition - English:**
The Gemara explains: This matter **is** a dispute between ***tanna’im*, as we learned** in a mishna (*Bava Metzia* 83a): There was **an incident involving Rabbi Yoḥanan ben Matya, who said to his son: Go out and hire laborers for us.** His son **went and allocated sustenance for them,** as part of their employment terms, without specifying the type of sustenance. **And when he came to his father,** his father **said to him: My son, even if you prepare for them** a meal **like the feast of Solomon during his era, you will not fulfill your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob,** and due to that status they are deserving of any meal that they want. **Rather,** this is what you should do: **Before they begin** engaging **in** their **labor, go out and say to them:** Your employment is **on the condition that you have** the right to claim **from me only** the customary meal of **bread and legumes.**


###### Bava Metzia 49a:9
[Bava Metzia 49a:9](https://torahapp.org/share/book/Bava%20Metzia/r/49a:9)

וְאִי סָלְקָא דַעְתָּךְ דְּבָרִים יֵשׁ בָּהֶן מִשּׁוּם מְחוּסְּרֵי אֲמָנָה, הֵיכִי אֲמַר לֵיהּ זִיל הֲדַר בָּךְ? שָׁאנֵי הָתָם, דְּפוֹעֲלִים גּוּפַיְיהוּ לָא סָמְכָא דַּעְתַּיְיהוּ. מַאי טַעְמָא – מִידָּע יָדְעִי דְּעַל אֲבוּהּ סָמֵךְ.

**William Davidson Edition - English:**
The Gemara asks: **And if it enters your mind** that reneging on **a verbal** commitment unaccompanied by an act of acquisition **constitutes** an act of **bad faith, how did** Rabbi Yoḥanan ben Matya **tell** his son to **renege?** The Gemara answers: This is not difficult; it **is different there** in that case, **as the laborers themselves do not rely on** the son. **What is the reason** they do not rely on the son? It is due to the fact that **they know that he relied on his father** giving his approval when committing to feed them.


###### Bava Metzia 49a:10
[Bava Metzia 49a:10](https://torahapp.org/share/book/Bava%20Metzia/r/49a:10)

אִי הָכִי, אֲפִילּוּ הִתְחִילוּ בִּמְלָאכָה נָמֵי? הִתְחִילוּ בִּמְלָאכָה, וַדַּאי סָמְכִי דַּעְתַּיְיהוּ, אֲמַרוּ: מֵימָר אָמַר קַמֵּיהּ דַּאֲבוּהּ וְנִיחָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **If so,** then **even** if the laborers **began** engaging **in** their **labor,** they still would not rely on the son. Why then did his father instruct him specifically to tell them of the change before they began their labor? The Gemara answers: Once **they began** engaging **in** their **labor they** would **certainly rely** on the son’s commitment, as **they** would **say: He** must have come **before his father** and **stated** the conditions of their employment, **and** his father **is amenable** to those terms. Therefore, it was necessary to inform them before they began working.


###### Bava Metzia 49a:11
[Bava Metzia 49a:11](https://torahapp.org/share/book/Bava%20Metzia/r/49a:11)

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הָאוֹמֵר לַחֲבֵירוֹ מַתָּנָה אֲנִי נוֹתֵן לָךְ – יָכוֹל לַחֲזוֹר בּוֹ. יָכוֹל, פְּשִׁיטָא! אֶלָּא: מוּתָּר לַחֲזוֹר בּוֹ. אָמַר רַב פָּפָּא: וּמוֹדֶה רַבִּי יוֹחָנָן בְּמַתָּנָה מוּעֶטֶת, דְּסָמְכָא דַּעְתַּיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Yoḥanan say this,** i.e., that one who reneges on a verbal commitment acted in bad faith? **But didn’t Rabba bar bar Ḥana say** that **Rabbi Yoḥanan says: One who says to another: I am giving you a gift, is able to renege on** his commitment? The Gemara asks: **He is able to** renege? It is **obvious** that he is able to renege, as in the absence of an act of acquisition no one can compel him to give the gift. **Rather,** it means: It is **permitted** for him **to renege on** his commitment. Apparently, one who reneges on a verbal guarantee is not considered to have acted in bad faith. **Rav Pappa said: And Rabbi Yoḥanan concedes** that **in** the case of **a small gift** one may not renege, **as** the recipients **rely** on him to fulfill his verbal commitment. By contrast, in the case of a large gift the recipients are aware that one might reconsider, and therefore they do not rely on his statement and do not assume that his decision is final.


###### Bava Metzia 49a:12
[Bava Metzia 49a:12](https://torahapp.org/share/book/Bava%20Metzia/r/49a:12)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: יִשְׂרָאֵל שֶׁאָמַר לְבֶן לֵוִי: כּוֹר מַעֲשֵׂר יֵשׁ לְךָ בְּיָדִי. בֶּן לֵוִי רַשַּׁאי לַעֲשׂוֹתוֹ תְּרוּמַת מַעֲשֵׂר עַל מָקוֹם אַחֵר. אִי אָמְרַתְּ בִּשְׁלָמָא לָא מָצֵי לְמִיהְדַּר בֵּיהּ – מִשּׁוּם הָכִי רַשַּׁאי. אֶלָּא אִי אָמְרַתְּ מָצֵי לְמִיהְדַּר בֵּיהּ, אַמַּאי רַשַּׁאי? אִישְׁתְּכַח דְּקָא אָכֵיל טְבָלִים!

**William Davidson Edition - English:**
The Gemara comments: **So too, it is reasonable** to say that this is the opinion of Rabbi Yoḥanan, **as Rabbi Abbahu says** that **Rabbi Yoḥanan says:** With regard to **an Israelite who said to a Levite: You have a *kor* of** first-**tithe** produce that is **in my possession** and that I separated from my produce, **the Levite may render** all or part of this *kor **teruma*** **of the tithe for** first-tithe produce that he has in **another place. Granted, if you say** that **one is unable,** i.e., it is not permitted for him, **to renege,** it is **due to that** reason that the Levite **may** render it *teruma* of the tithe for other produce. **But if you say** that **one is able,** i.e., it is permitted for him, **to renege, why may** he render it *teruma* of the tithe for other produce? The owner of the produce could renege, and in that case it will **eventuate that he is consuming untithed produce,** as the *teruma* of the tithe that he separated did not belong to him.


###### Bava Metzia 49a:13
[Bava Metzia 49a:13](https://torahapp.org/share/book/Bava%20Metzia/r/49a:13)

הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁנְּטָלוֹ מִמֶּנּוּ וְחָזַר וְהִפְקִידוֹ אֶצְלוֹ.

**William Davidson Edition - English:**
The Gemara answers: **With what are we dealing here?** We are dealing with a case **where** the Levite **took** the first-tithe produce **from him and then deposited it with him,** so that it already belongs to the Levite.


###### Bava Metzia 49a:14
[Bava Metzia 49a:14](https://torahapp.org/share/book/Bava%20Metzia/r/49a:14)

אִי הָכִי אֵימָא סֵיפָא: נְתָנוֹ לְבֶן לֵוִי אַחֵר – אֵין לוֹ עָלָיו אֶלָּא תַּרְעוֹמֶת. וְאִי סָלְקָא דַעְתָּךְ כְּגוֹן שֶׁנְּטָלוֹ מִמֶּנּוּ וְחָזַר וְהִפְקִידוֹ אֶצְלוֹ, אַמַּאי אֵין לוֹ עָלָיו אֶלָּא תַּרְעוֹמֶת? כֵּיוָן דְּמַשְׁכֵיהּ מָמוֹנָא אִית לֵיהּ גַּבֵּיהּ! אֶלָּא לָאו, שְׁמַע מִינַּהּ בִּדְלָא נְטָלוֹ. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara asks: **If so,** that this is the circumstance addressed in the statement of Rabbi Yoḥanan, **say the latter clause** of that *halakha*: If the owner of the produce **gave** the first-tithe produce **to a different Levite,** the first Levite **has only a grievance against** the owner, but not any legal claim. **And if it enters your mind** that this is a case **where** the first Levite **took** the first-tithe produce **from** the owner **and then deposited it with him, why does** the Levite **have only a grievance against him? Once** the first Levite **pulled** the produce into his possession it is his, and therefore, **he has property in** the possession of the owner of the produce. **Rather,** must one **not conclude from it** that this is a case **where** the Levite **did not take** the produce and deposit it? The Gemara affirms: **Conclude from it** that there was only a verbal commitment, and that proves that reneging on a verbal commitment constitutes an act of bad faith.


###### Bava Metzia 49a:15
[Bava Metzia 49a:15](https://torahapp.org/share/book/Bava%20Metzia/r/49a:15)

הָהוּא גַּבְרָא דִּיהַיב זוּזֵי אַשּׁוּמְשְׁמֵי. לְסוֹף אִיַּיקַּר שׁוּמְשְׁמֵי. הֲדַרוּ בְּהוּ וַאֲמַרוּ לֵיהּ: לֵית לַן שׁוּמְשְׁמֵי, שְׁקוֹל זוּזָךְ. לָא שְׁקֵיל זוּזֵיהּ, אִיגְּנוּב. אֲתוֹ לְקַמֵּיהּ דְּרָבָא. אֲמַר לֵיהּ: כֵּיוָן דְּאָמְרִי לָךְ שְׁקוֹל זוּזָךְ וְלָא שְׁקַלְיתְּ, לָא מִבַּעְיָא שׁוֹמֵר שָׂכָר דְּלָא הָוֵי, אֶלָּא אֲפִילּוּ שׁוֹמֵר חִנָּם נָמֵי לָא הָוֵי. אֲמַרוּ לֵיהּ רַבָּנַן לְרָבָא: וְהָא בָּעֵי לְקַבּוֹלֵי עֲלֵיהּ ״מִי שֶׁפָּרַע״? אֲמַר לְהוּ: הָכִי נָמֵי.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain man who gave money** as payment **for sesame. Ultimately,** the price of **sesame increased,** and the sellers **reneged and said to him: We have no sesame; take your money.** The buyer **did not take his money,** and the money **was stolen. They came before Rava** to adjudicate the case. Rava **said to** the buyer: **Once they said to you: Take your money, and you did not take** it, **it is not necessary** to say **that** their legal status **is not** that of **a paid bailee. But** my ruling is that their legal status **is not even** that of **an unpaid bailee. The Sages said to Rava: But aren’t** the sellers who reneged **required to accept upon themselves** the curse: **He Who exacted payment?** Rava **said to them: Indeed,** they must pay or accept the curse.


###### Bava Metzia 49a:16
[Bava Metzia 49a:16](https://torahapp.org/share/book/Bava%20Metzia/r/49a:16)

אָמַר רַב פַּפֵּי, אָמַר לִי רָבִינָא: לְדִידִי אֲמַר לִי הָהוּא מֵרַבָּנַן וְרַב טָבוּת שְׁמֵיהּ, וְאָמְרִי לַהּ רַב שְׁמוּאֵל בַּר זוּטְרָא שְׁמֵיהּ, דְּאִי הֲווֹ יָהֲבִי לֵיהּ כֹּל חֲלָלָא דְעָלְמָא לָא (הֲוֵי קָא) [הָוֵה] מְשַׁנֵּי בְּדִבּוּרֵיהּ. בְּדִידִי הֲוָה עוֹבָדָא: הָהוּא יוֹמָא אַפַּנְיָא דְּמַעֲלֵי שַׁבְּתָא הֲוָה, וַהֲוָה יָתֵיבְנָא, וַאֲתָא הָהוּא גַּבְרָא וְקָאֵי אַבָּבָא. אֲמַר לִי: אִית לָךְ שׁוּמְשְׁמֵי לְזַבּוֹנֵי?

**William Davidson Edition - English:**
**Rav Pappi said** that **Ravina said to me: One of the Sages, and Rav Tavot is his name, and some say Rav Shmuel bar Zutra is his name,** and he is one **who** even **if they were to give him the entire expanse of the world he would not deviate from** the truth in **his speech, said to me: There was an incident in which I** was involved. On **that day,** it **was twilight on Shabbat eve, and I was sitting, and a certain man came and stood at the entrance.** He **said to me: Do you have sesame to sell?**