## Bava Metzia Daf 58b

###### Bava Metzia 58b:1
[Bava Metzia 58b:1](https://torahapp.org/share/book/Bava%20Metzia/r/58b:1)

אִיפְּכָא מִסְתַּבְּרָא! אֲמַר לֵיהּ: אֶיסְמְיַהּ?

**William Davidson Edition - English:**
**The opposite is reasonable.** An oath concerning sacrificial animals for which one does not bear responsibility is considered to be a matter related to the Lord even more than an oath concerning a sacrificial animal for which one bears responsibility, as in the latter case it is owned by the person in some respects. The *tanna* **said to him: Should I delete** this *baraita* because it is corrupted?


###### Bava Metzia 58b:2
[Bava Metzia 58b:2](https://torahapp.org/share/book/Bava%20Metzia/r/58b:2)

אֲמַר לֵיהּ: לָא. הָכִי קָאָמַר: קָדָשִׁים שֶׁחַיָּיב בְּאַחְרָיוּתָן – חַיָּיב, דְּאִיתְרַבּוּ מִ״בַּה׳ וְכִחֵשׁ״. וְשֶׁאֵינוֹ חַיָּיב בְּאַחְרָיוּתָן – פָּטוּר, דְּאִמְּעִיט מִ״בַּעֲמִיתוֹ וְכִחֵשׁ״.

**William Davidson Edition - English:**
Rabbi Yitzḥak bar Abba **said to him: No, this is what** the *baraita* is **saying:** For an oath taken concerning **sacrificial** animals **for which one bears responsibility,** one is **liable** to bring an offering for a false oath, **as it is included** due to the phrase **“against the Lord, and deals falsely.”** It is derived from this that one is liable for taking a false oath even with regard to an item which belongs, to a certain degree, to the Lord. **And** with regard to **sacrificial** animals **for which one does not bear responsibility,** one is **exempt, as it is excluded** by the phrase: **With his neighbor and deals falsely.** It is derived from this that one is liable to bring an offering for a false oath only if it pertained to property that belongs to a layman, i.e., his neighbor, but not for an item that belongs completely to God, as is the case with regard to sacrificial animals for which one does not bear responsibility.


###### Bava Metzia 58b:3
[Bava Metzia 58b:3](https://torahapp.org/share/book/Bava%20Metzia/r/58b:3)

רַבִּי יְהוּדָה אוֹמֵר: אַף הַמּוֹכֵר סֵפֶר תּוֹרָה, מַרְגָּלִית וּבְהֵמָה, אֵין לָהֶם אוֹנָאָה. תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אַף הַמּוֹכֵר סֵפֶר תּוֹרָה, אֵין לָהּ אוֹנָאָה – לְפִי שֶׁאֵין קֵץ לְדָמֶיהָ. בְּהֵמָה וּמַרְגָּלִית, אֵין לָהֶם אוֹנָאָה – מִפְּנֵי שֶׁאָדָם רוֹצֶה לְזַוְּוגָן.

**William Davidson Edition - English:**
§ The mishna teaches: **Rabbi Yehuda says: Even** in the case of **one who sells a Torah scroll, a pearl, or an animal,** those items **are not** subject to the *halakhot* of **exploitation. It is taught** in a *baraita* that **Rabbi Yehuda says: Even** in the case of **one who sells a Torah scroll,** it **is not** subject to the *halakhot* of **exploitation, as there is no limit to its value.** It is the Torah of God, which is priceless. **An animal and a pearl are not** subject to the *halakhot* of **exploitation because a person seeks to pair them.** An animal is paired with an animal of similar strength so that they can be yoked together to work in the field. A pearl is paired with a similar pearl to fashion jewelry. Since there is a need to obtain a specific variant of these items, one is not particular about the price.


###### Bava Metzia 58b:4
[Bava Metzia 58b:4](https://torahapp.org/share/book/Bava%20Metzia/r/58b:4)

אָמְרוּ לוֹ: וַהֲלֹא הַכֹּל אָדָם רוֹצֶה לְזַוְּוגָן? וְרַבִּי יְהוּדָה, הָנֵי חֲשִׁיבִי לֵיהּ, וְהָנֵי לָא חֲשִׁיבִי לֵיהּ. וְעַד כַּמָּה? אָמַר אַמֵּימָר: עַד כְּדֵי דְּמֵיהֶם.

**William Davidson Edition - English:**
The *baraita* continues: The Rabbis **said to him: But isn’t** it the case that with regard to **every item, a person seeks to pair** them with similar items under certain circumstances? According to your explanation, the *halakhot* of exploitation would never apply. The Gemara asks: **And** what does **Rabbi Yehuda** respond to that question? He claims that **these are significant to** a person, **but those are not significant to him.** In other words, it is particularly important to find a precise match for an animal and a pearl. The Gemara continues to analyze Rabbi Yehuda’s opinion. **And up to how much** can one deviate from the value of items for which exploitation does not apply, as Rabbi Yehuda is clearly not saying that any deviation is acceptable? **Ameimar said:** One can deviate **up to** double **their value.**


###### Bava Metzia 58b:5
[Bava Metzia 58b:5](https://torahapp.org/share/book/Bava%20Metzia/r/58b:5)

תַּנְיָא, רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר: אַף הַמּוֹכֵר סוּס וְסַיִיף וַחֲטִיטוֹם בַּמִּלְחָמָה – אֵין לָהֶם אוֹנָאָה, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן חַיֵּי נֶפֶשׁ.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Yehuda ben Beteira says: Even** in the case **one who sells a horse, or a sword, or a helmet [*veḥatitom*] during wartime,** these items **are not** subject to the *halakhot* of **exploitation, because they** then **have** the capacity to preserve **life,** and a person is willing to pay any price for them.


###### Bava Metzia 58b:6
[Bava Metzia 58b:6](https://torahapp.org/share/book/Bava%20Metzia/r/58b:6)

**מַתְנִי׳** כְּשֵׁם שֶׁאוֹנָאָה בְּמִקָּח וּמִמְכָּר, כָּךְ אוֹנָאָה בִּדְבָרִים. לֹא יֹאמַר לוֹ: בְּכַמָּה חֵפֶץ זֶה? וְהוּא אֵינוֹ רוֹצֶה לִיקַּח. אִם הָיָה בַּעַל תְּשׁוּבָה, לֹא יֹאמַר לוֹ: זְכוֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הוּא בֶּן גֵּרִים, לֹא יֹאמַר לוֹ: זְכוֹר מַעֲשֵׂה אֲבוֹתֶיךָ, שֶׁנֶּאֱמַר: ״וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ״.

**William Davidson Edition - English:**
**MISHNA:** **Just as** there is a prohibition against **exploitation [*ona’a*] in buying and selling, so is there *ona’a* in statements,** i.e., verbal mistreatment. The mishna proceeds to cite examples of verbal mistreatment. **One may not say to** a seller: **For how much** are you selling **this item, if he does not wish to purchase** it. He thereby upsets the seller when the deal fails to materialize. The mishna lists other examples: **If one is a penitent,** another **may not say to him: Remember your earlier deeds. If one is the child of converts,** another **may not say to him: Remember the deeds of your ancestors, as it is stated: “And a convert shall you neither mistreat, nor shall you oppress him”** (Exodus 22:20).


###### Bava Metzia 58b:7
[Bava Metzia 58b:7](https://torahapp.org/share/book/Bava%20Metzia/r/58b:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״ – בְּאוֹנָאַת דְּבָרִים הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בְּאוֹנָאַת דְּבָרִים, אוֹ אֵינוֹ אֶלָּא בְּאוֹנָאַת מָמוֹן? כְּשֶׁהוּא אוֹמֵר ״וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ״, הֲרֵי אוֹנָאַת מָמוֹן אָמוּר! הָא מָה אֲנִי מְקַיֵּים ״לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״? בְּאוֹנָאַת דְּבָרִים.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** It is written: **“And you shall not mistreat [*tonu*] one man his colleague;** and you shall fear your God, for I am the Lord your God” (Leviticus 25:17). The *tanna* explains: **The verse is speaking with regard to verbal mistreatment.** The *baraita* proceeds: Do **you say** that it is speaking of **verbal mistreatment [*be’ona’at devarim*], or** perhaps **it is** speaking **only with regard to monetary exploitation [*be’ona’at mammon*]? When it says** in a previous verse: **“And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand,** you shall not exploit [*tonu*] his brother” (Leviticus 25:14), **monetary exploitation is** explicitly **stated. How** then **do I realize** the meaning of the verse: **“And you shall not mistreat one man his colleague”?** It is **with regard to verbal mistreatment.**


###### Bava Metzia 58b:8
[Bava Metzia 58b:8](https://torahapp.org/share/book/Bava%20Metzia/r/58b:8)

הָא כֵּיצַד? אִם הָיָה בַּעַל תְּשׁוּבָה, אַל יֹאמַר לוֹ: ״זְכוֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים״. אִם הָיָה בֶּן גֵּרִים, אַל יֹאמַר לוֹ: ״זְכוֹר מַעֲשֵׂה אֲבוֹתֶיךָ״. אִם הָיָה גֵּר וּבָא לִלְמוֹד תּוֹרָה, אַל יֹאמַר לוֹ: ״פֶּה שֶׁאָכַל נְבֵילוֹת וּטְרֵיפוֹת, שְׁקָצִים וּרְמָשִׂים, בָּא לִלְמוֹד תּוֹרָה שֶׁנֶּאֶמְרָה מִפִּי הַגְּבוּרָה״?

**William Davidson Edition - English:**
**How so? If one is a penitent,** another **may not say to him: Remember your earlier deeds. If one is the child of converts,** another **may not say to him: Remember the deed of your ancestors. If one is a convert and** he **came to study Torah,** one **may not say to him:** Does the **mouth that ate unslaughtered carcasses and animals that had wounds that would have caused them to die within twelve months [*tereifot*],** and **repugnant creatures, and creeping animals, comes to study Torah that was stated from the mouth of the Almighty?**


###### Bava Metzia 58b:9
[Bava Metzia 58b:9](https://torahapp.org/share/book/Bava%20Metzia/r/58b:9)

אִם הָיוּ יִסּוּרִין בָּאִין עָלָיו, אִם הָיוּ חֳלָאִים בָּאִין עָלָיו, אוֹ שֶׁהָיָה מְקַבֵּר אֶת בָּנָיו, אַל יֹאמַר לוֹ כְּדֶרֶךְ שֶׁאָמְרוּ לוֹ חֲבֵירָיו לְאִיּוֹב: ״הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ תִּקְוָתְךָ וְתֹם דְּרָכֶיךָ. זְכׇר נָא מִי הוּא נָקִי אָבָד״.

**William Davidson Edition - English:**
**If torments are afflicting** a person, **if illnesses are afflicting him, or if he is burying his children,** one **may not speak to him in the manner that** the **friends of Job spoke to him: “Is not your fear of God your confidence, and your hope the integrity of your ways? Remember, I beseech you, whoever perished, being innocent?”** (Job 4:6–7). Certainly you sinned, as otherwise you would not have suffered misfortune.


###### Bava Metzia 58b:10
[Bava Metzia 58b:10](https://torahapp.org/share/book/Bava%20Metzia/r/58b:10)

אִם הָיוּ חַמָּרִים מְבַקְּשִׁין תְּבוּאָה מִמֶּנּוּ, לֹא יֹאמַר לָהֶם: ״לְכוּ אֵצֶל פְּלוֹנִי שֶׁהוּא מוֹכֵר תְּבוּאָה״, וְיוֹדֵעַ בּוֹ שֶׁלֹּא מָכַר מֵעוֹלָם. רַבִּי יְהוּדָה אוֹמֵר: אַף לֹא יִתְלֶה עֵינָיו עַל הַמִּקָּח, בְּשָׁעָה שֶׁאֵין לוֹ דָּמִים, שֶׁהֲרֵי הַדָּבָר מָסוּר לַלֵּב, וְכׇל דָּבָר הַמָּסוּר לַלֵּב נֶאֱמַר בּוֹ ״וְיָרֵאתָ מֵאֱלֹהֶיךָ״.

**William Davidson Edition - English:**
Likewise, **if donkey drivers are asking** to purchase **grain from** someone, and he has none, **he may not say to them: Go to so-and-so, as he sells grain, if he knows about him that he never sold** grain at all. He thereby causes the donkey drivers and the would-be seller anguish. **Rabbi Yehuda says: One may not even cast his eyes on the merchandise** for sale, creating the impression that he is interested, **at a time when he does not have money** to purchase it. Verbal mistreatment is not typically obvious, and it is difficult to ascertain the intent of the offender, **as the matter is given to the heart** of each individual, as only he knows what his intention was when he spoke. **And with regard to any matter given to the heart, it is stated: “And you shall fear your God”** (Leviticus 25:17), as God is privy to the intent of the heart.


###### Bava Metzia 58b:11
[Bava Metzia 58b:11](https://torahapp.org/share/book/Bava%20Metzia/r/58b:11)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: גָּדוֹל אוֹנָאַת דְּבָרִים מֵאוֹנָאַת מָמוֹן, שֶׁזֶּה נֶאֱמַר בּוֹ ״וְיָרֵאתָ מֵאֱלֹהֶיךָ״, וְזֶה לֹא נֶאֱמַר בּוֹ ״וְיָרֵאתָ מֵאֱלֹהֶיךָ״. וְרַבִּי אֶלְעָזָר אוֹמֵר: זֶה בְּגוּפוֹ וְזֶה בְּמָמוֹנוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: זֶה נִיתַּן לְהִישָּׁבוֹן, וְזֶה לֹא נִיתַּן לְהִישָּׁבוֹן.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Greater is** the transgression of **verbal mistreatment than** the transgression of **monetary exploitation, as with regard to this,** verbal mistreatment, **it is stated: “And you shall fear your God.” But with regard to that,** monetary exploitation, **it is not stated: “And you shall fear your God.” And Rabbi Elazar said** this explanation: **This,** verbal mistreatment, affects **one’s body; but that,** monetary exploitation, affects **one’s money. Rabbi Shmuel bar Naḥmani says: This,** monetary exploitation, **is given to restitution; but that,** verbal mistreatment, **is not given to restitution.**


###### Bava Metzia 58b:12
[Bava Metzia 58b:12](https://torahapp.org/share/book/Bava%20Metzia/r/58b:12)

תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב נַחְמָן בַּר יִצְחָק: כׇּל הַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים, כְּאִילּוּ שׁוֹפֵךְ דָּמִים. אֲמַר לֵיהּ: שַׁפִּיר קָא אָמְרַתְּ, דְּחָזֵינָא לֵיהּ דְּאָזֵיל סוּמָּקָא וְאָתֵי חִוּוֹרָא. אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי: בְּמַעְרְבָא בְּמַאי זְהִירִי? אֲמַר לֵיהּ: בְּאַחְווֹרֵי אַפֵּי, דְּאָמַר רַבִּי חֲנִינָא: הַכֹּל יוֹרְדִין לְגֵיהִנָּם, חוּץ מִשְּׁלֹשָׁה.

**William Davidson Edition - English:**
The Gemara relates that **the *tanna*** who recited *mishnayot* and *baraitot* in the study hall **taught** a *baraita* **before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood.** Rav Naḥman bar Yitzḥak **said to him: You have spoken well, as we see that** after the humiliated person blushes, **the red leaves** his face **and pallor comes** in its place, which is tantamount to spilling his blood. **Abaye said to Rav Dimi: In the West,** i.e., Eretz Yisrael, **with regard to what** mitzva **are they** particularly **vigilant?** Rav Dimi **said to him:** They are vigilant **in** refraining from **humiliating** others, **as Rabbi Ḥanina says: Everyone descends to Gehenna except for three.**


###### Bava Metzia 58b:13
[Bava Metzia 58b:13](https://torahapp.org/share/book/Bava%20Metzia/r/58b:13)

הַכֹּל סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: כָּל הַיּוֹרְדִין לְגֵיהִנָּם עוֹלִים, חוּץ מִשְּׁלֹשָׁה שֶׁיּוֹרְדִין וְאֵין עוֹלִין. וְאֵלּוּ הֵן: הַבָּא עַל אֵשֶׁת אִישׁ, וְהַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים, וְהַמְכַנֶּה שֵׁם רַע לַחֲבֵירוֹ. מְכַנֶּה הַיְינוּ מַלְבִּין? אַף עַל גַּב דְּדָשׁ בֵּיהּ בִּשְׁמֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Does it enter your mind** that **everyone** descends to Gehenna? **Rather, say: Anyone who descends to Gehenna** ultimately **ascends, except for three who descend and do not ascend, and these are they: One who engages in intercourse with a married woman,** as this transgression is a serious offense against both God and a person; **and one who humiliates another in public; and one who calls** another **a derogatory name.** The Gemara asks with regard to **one who calls** another a derogatory name: **That is** identical to **one who shames** him; why are they listed separately? The Gemara answers: **Although** the victim **grew accustomed to** being called that name **in** place of **his name,** and he is no longer humiliated by being called that name, since the intent was to insult him, the perpetrator’s punishment is severe.


###### Bava Metzia 58b:14
[Bava Metzia 58b:14](https://torahapp.org/share/book/Bava%20Metzia/r/58b:14)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן:

**William Davidson Edition - English:**
**Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says:**