## Bava Metzia Daf 59b

###### Bava Metzia 59b:1
[Bava Metzia 59b:1](https://torahapp.org/share/book/Bava%20Metzia/r/59b:1)

וְזֶה הוּא תַּנּוּר שֶׁל עַכְנַאי. מַאי עַכְנַאי? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שֶׁהִקִּיפוּ[הוּ] דְּבָרִים כְּעַכְנָא זוֹ, וְטִמְּאוּהוּ. תָּנָא: בְּאוֹתוֹ הַיּוֹם הֵשִׁיב רַבִּי אֱלִיעֶזֶר כׇּל תְּשׁוּבוֹת שֶׁבָּעוֹלָם, וְלֹא קִיבְּלוּ הֵימֶנּוּ.

**William Davidson Edition - English:**
**And this is** known as **the oven of *akhnai*.** The Gemara asks: **What** is the relevance of ***akhnai*,** a snake, in this context? **Rav Yehuda said** that **Shmuel said:** It is characterized in that manner due to the fact **that** the Rabbis **surrounded** it **with** their **statements like this snake,** which often forms a coil when at rest, **and deemed it impure.** The Sages **taught: On that day,** when they discussed this matter, **Rabbi Eliezer answered all** possible **answers in the world** to support his opinion, **but** the Rabbis **did not accept** his explanations **from him.**


###### Bava Metzia 59b:2
[Bava Metzia 59b:2](https://torahapp.org/share/book/Bava%20Metzia/r/59b:2)

אָמַר לָהֶם: אִם הֲלָכָה כְּמוֹתִי – חָרוּב זֶה יוֹכִיחַ. נֶעֱקַר חָרוּב מִמְּקוֹמוֹ מֵאָה אַמָּה, וְאָמְרִי לַהּ: אַרְבַּע מֵאוֹת אַמָּה. אָמְרוּ לוֹ: אֵין מְבִיאִין רְאָיָה מִן הֶחָרוּב. חָזַר וְאָמַר לָהֶם: אִם הֲלָכָה כְּמוֹתִי – אַמַּת הַמַּיִם יוֹכִיחוּ. חָזְרוּ אַמַּת הַמַּיִם לַאֲחוֹרֵיהֶם. אָמְרוּ לוֹ: אֵין מְבִיאִין רְאָיָה מֵאַמַּת הַמַּיִם.

**William Davidson Edition - English:**
After failing to convince the Rabbis logically, Rabbi Eliezer **said to them: If** the ***halakha*** is **in accordance with my** opinion, **this carob** tree **will prove** it. The **carob** tree **was uprooted from its place one hundred cubits, and some say four hundred cubits.** The Rabbis **said to him: One does not cite** halakhic **proof from the carob** tree. Rabbi Eliezer **then said to them: If** the ***halakha*** is **in accordance with my** opinion, **the stream will prove** it. The water in **the stream turned backward** and began flowing in the opposite direction. **They said to him: One does not cite** halakhic **proof from a stream.**


###### Bava Metzia 59b:3
[Bava Metzia 59b:3](https://torahapp.org/share/book/Bava%20Metzia/r/59b:3)

חָזַר וְאָמַר לָהֶם: אִם הֲלָכָה כְּמוֹתִי – כּוֹתְלֵי בֵּית הַמִּדְרָשׁ יוֹכִיחוּ. הִטּוּ כּוֹתְלֵי בֵּית הַמִּדְרָשׁ לִיפּוֹל. גָּעַר בָּהֶם רַבִּי יְהוֹשֻׁעַ, אָמַר לָהֶם: אִם תַּלְמִידֵי חֲכָמִים מְנַצְּחִים זֶה אֶת זֶה בַּהֲלָכָה, אַתֶּם מָה טִיבְכֶם? לֹא נָפְלוּ מִפְּנֵי כְבוֹדוֹ שֶׁל רַבִּי יְהוֹשֻׁעַ, וְלֹא זָקְפוּ מִפְּנֵי כְבוֹדוֹ שֶׁל רַבִּי אֱלִיעֶזֶר, וַעֲדַיִן מַטִּין וְעוֹמְדִין.

**William Davidson Edition - English:**
Rabbi Eliezer **then said to them: If** the ***halakha*** is **in accordance with my** opinion, **the walls of the study hall will prove** it. **The walls of the study hall leaned** inward and began **to fall. Rabbi Yehoshua scolded** the walls and **said to them: If Torah scholars are contending** with **each other in** matters of ***halakha*, what** is the **nature** of **your** involvement in this dispute? The Gemara relates: The walls **did not fall because of** the **deference** due **Rabbi Yehoshua, but they did not straighten because of** the **deference** due **Rabbi Eliezer, and they still remain leaning.**


###### Bava Metzia 59b:4
[Bava Metzia 59b:4](https://torahapp.org/share/book/Bava%20Metzia/r/59b:4)

חָזַר וְאָמַר לָהֶם: אִם הֲלָכָה כְּמוֹתִי – מִן הַשָּׁמַיִם יוֹכִיחוּ. יָצָאתָה בַּת קוֹל וְאָמְרָה: מָה לָכֶם אֵצֶל רַבִּי אֱלִיעֶזֶר, שֶׁהֲלָכָה כְּמוֹתוֹ בְּכׇל מָקוֹם.

**William Davidson Edition - English:**
Rabbi Eliezer **then said to them: If** the ***halakha*** is **in accordance with my** opinion, **Heaven will prove** it. **A Divine Voice emerged** from Heaven **and said: Why are you** differing **with Rabbi Eliezer, as** the ***halakha*** is **in accordance with** his opinion **in every place** that he expresses an opinion?


###### Bava Metzia 59b:5
[Bava Metzia 59b:5](https://torahapp.org/share/book/Bava%20Metzia/r/59b:5)

עָמַד רַבִּי יְהוֹשֻׁעַ עַל רַגְלָיו וְאָמַר: ״לֹא בַשָּׁמַיִם הִיא!״ מַאי ״לֹא בַּשָּׁמַיִם הִיא״? אָמַר רַבִּי יִרְמְיָה: שֶׁכְּבָר נִתְּנָה תּוֹרָה מֵהַר סִינַי, אֵין אָנוּ מַשְׁגִּיחִין בְּבַת קוֹל, שֶׁכְּבָר כָּתַבְתָּ בְּהַר סִינַי בַּתּוֹרָה ״אַחֲרֵי רַבִּים לְהַטֹּת״. אַשְׁכְּחֵיהּ רַבִּי נָתָן לְאֵלִיָּהוּ, אֲמַר לֵיהּ: מַאי עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא בְּהַהִיא שַׁעְתָּא? אֲמַר לֵיהּ: קָא חָיֵיךְ וְאָמַר, ״נִצְּחוּנִי בָּנַי! נִצְּחוּנִי בָּנַי!״

**William Davidson Edition - English:**
**Rabbi Yehoshua stood on his feet and said:** It is written: **“It is not in heaven”** (Deuteronomy 30:12). The Gemara asks: **What** is the relevance of the phrase **“It is not in heaven”** in this context? **Rabbi Yirmeya says:** Since **the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline”** (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the *halakha* is not ruled in accordance with his opinion. The Gemara relates: Years after, **Rabbi Natan encountered Elijah** the prophet and **said to him: What did the Holy One, Blessed be He, do at that time,** when Rabbi Yehoshua issued his declaration? Elijah **said to him:** The Holy One, Blessed be He, **smiled and said: My children have triumphed over Me; My children have triumphed over Me.**


###### Bava Metzia 59b:6
[Bava Metzia 59b:6](https://torahapp.org/share/book/Bava%20Metzia/r/59b:6)

אָמְרוּ: אוֹתוֹ הַיּוֹם הֵבִיאוּ כׇּל טְהָרוֹת שֶׁטִּיהֵר רַבִּי אֱלִיעֶזֶר וּשְׂרָפוּם בָּאֵשׁ. וְנִמְנוּ עָלָיו וּבֵרְכוּהוּ, וְאָמְרוּ: מִי יֵלֵךְ וְיוֹדִיעוֹ? אֲמַר לָהֶם רַבִּי עֲקִיבָא: אֲנִי אֵלֵךְ, שֶׁמָּא יֵלֵךְ אָדָם שֶׁאֵינוֹ הָגוּן וְיוֹדִיעוֹ, וְנִמְצָא מַחְרִיב אֶת כָּל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
The Sages **said:** On **that day,** the Sages **brought all the ritually pure** items **deemed pure by** the ruling of **Rabbi Eliezer** with regard to the oven **and burned them in fire, and** the Sages **reached a consensus in his regard and ostracized him. And** the Sages **said: Who will go and inform him** of his ostracism? **Rabbi Akiva,** his beloved disciple, **said to them: I will go, lest an unseemly person go** and inform him in a callous and offensive manner, **and he would thereby destroy the entire world.**


###### Bava Metzia 59b:7
[Bava Metzia 59b:7](https://torahapp.org/share/book/Bava%20Metzia/r/59b:7)

מָה עָשָׂה רַבִּי עֲקִיבָא? לָבַשׁ שְׁחוֹרִים וְנִתְעַטֵּף שְׁחוֹרִים, וְיָשַׁב לְפָנָיו בְּרִיחוּק אַרְבַּע אַמּוֹת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: עֲקִיבָא, מָה יוֹם מִיָּמִים? אָמַר לוֹ: רַבִּי, כִּמְדוּמֶּה לִי שֶׁחֲבֵירִים בְּדֵילִים מִמֶּךָ. אַף הוּא קָרַע בְּגָדָיו וְחָלַץ מִנְעָלָיו, וְנִשְׁמַט וְיָשַׁב עַל גַּבֵּי קַרְקַע.

**William Davidson Edition - English:**
**What did Rabbi Akiva do? He wore black and wrapped himself in black,** as an expression of mourning and pain, **and sat before** Rabbi Eliezer **at a distance of four cubits,** which is the distance that one must maintain from an ostracized individual. **Rabbi Eliezer said to him: Akiva, what** is different about **today from other days,** that you comport yourself in this manner? Rabbi Akiva **said to him: My teacher, it appears to me that** your **colleagues are distancing** themselves **from you.** He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer **too, rent his garments and removed his shoes,** as is the custom of an ostracized person, **and he dropped** from his seat **and sat upon the ground.**


###### Bava Metzia 59b:8
[Bava Metzia 59b:8](https://torahapp.org/share/book/Bava%20Metzia/r/59b:8)

זָלְגוּ עֵינָיו דְּמָעוֹת, לָקָה הָעוֹלָם: שְׁלִישׁ בְּזֵיתִים, וּשְׁלִישׁ בְּחִטִּים, וּשְׁלִישׁ בִּשְׂעוֹרִים. וְיֵשׁ אוֹמְרִים: אַף בָּצֵק שֶׁבִּידֵי אִשָּׁה טָפַח. תָּנָא: אַף גָּדוֹל הָיָה בְּאוֹתוֹ הַיּוֹם, שֶׁבְּכָל מָקוֹם שֶׁנָּתַן בּוֹ עֵינָיו רַבִּי אֱלִיעֶזֶר – נִשְׂרַף.

**William Davidson Edition - English:**
The Gemara relates: **His eyes shed tears,** and as a result **the** entire **world was afflicted: One-third of** its **olives** were afflicted, **and one-third of** its **wheat, and one-third of** its **barley. And some say** that **even dough** kneaded **in a woman’s hands spoiled.** The Sages **taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.**


###### Bava Metzia 59b:9
[Bava Metzia 59b:9](https://torahapp.org/share/book/Bava%20Metzia/r/59b:9)

וְאַף רַבָּן גַּמְלִיאֵל הָיָה בָּא בִּסְפִינָה. עָמַד עָלָיו נַחְשׁוֹל לְטַבְּעוֹ. אָמַר: כִּמְדוּמֶּה לִי שֶׁאֵין זֶה אֶלָּא בִּשְׁבִיל רַבִּי אֱלִיעֶזֶר בֶּן הוּרְקָנוֹס. עָמַד עַל רַגְלָיו וְאָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁלֹּא לִכְבוֹדִי עָשִׂיתִי, וְלֹא לִכְבוֹד בֵּית אַבָּא עָשִׂיתִי, אֶלָּא לִכְבוֹדְךָ, שֶׁלֹּא יִרְבּוּ מַחְלוֹקוֹת בְּיִשְׂרָאֵל. נָח הַיָּם מִזַּעְפּוֹ.

**William Davidson Edition - English:**
**And even Rabban Gamliel,** the *Nasi* of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, **was coming on a boat** at the time, and **a large wave swelled over him** and threatened **to drown him.** Rabban Gamliel **said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus,** as God punishes those who mistreat others. Rabban Gamliel **stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor** that **I acted** when ostracizing him, **nor was it for the honor of the house of my father** that **I acted; rather,** it was **for Your honor, so that disputes will not proliferate in Israel.** In response, **the sea calmed from its raging.**


###### Bava Metzia 59b:10
[Bava Metzia 59b:10](https://torahapp.org/share/book/Bava%20Metzia/r/59b:10)

אִימָּא שָׁלוֹם, דְּבֵיתְהוּ דְּרַבִּי אֱלִיעֶזֶר, אֲחָתֵיהּ דְּרַבָּן גַּמְלִיאֵל הֲוַאי. מֵהָהוּא מַעֲשֶׂה וְאֵילָךְ, לָא הֲוָה שָׁבְקָה לֵיהּ לְרַבִּי אֱלִיעֶזֶר לְמִיפַּל עַל אַפֵּיהּ. הָהוּא יוֹמָא רֵישׁ יַרְחָא הֲוָה, וְאִיחַלַּף לַהּ בֵּין מָלֵא לְחָסֵר. אִיכָּא דְּאָמְרִי: אֲתָא עַנְיָא וְקָאֵי אַבָּבָא, אַפִּיקָא לֵיהּ רִיפְתָּא.

**William Davidson Edition - English:**
The Gemara further relates: **Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head** and recite the *taḥanun* prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. **A certain day was** around the day of **the New Moon, and she** inadvertently **substituted a full** thirty-day month **for a deficient** twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. **Some say** that **a pauper came and stood at the door,** and **she took bread out to him.** The result was that she left her husband momentarily unsupervised.


###### Bava Metzia 59b:11
[Bava Metzia 59b:11](https://torahapp.org/share/book/Bava%20Metzia/r/59b:11)

אַשְׁכַּחְתֵּיהּ דְּנָפֵל עַל אַנְפֵּיהּ. אֲמַרָה לֵיהּ: קוּם, (קטלית לאחי) [קְטַלְיתֵּהּ לְאָח]. אַדְּהָכִי נְפַק שִׁיפּוּרָא מִבֵּית רַבָּן גַּמְלִיאֵל דִּשְׁכֵיב. אֲמַר לַהּ: מְנָא יְדַעְתְּ? אֲמַרָה לֵיהּ: כָּךְ מְקוּבְּלַנִי מִבֵּית אֲבִי אַבָּא: כׇּל הַשְּׁעָרִים נִנְעָלִים חוּץ מִשַּׁעֲרֵי אוֹנָאָה.

**William Davidson Edition - English:**
When she returned, **she found him** and saw **that he had lowered his head** in prayer. **She said to him: Arise, you** already **killed my brother. Meanwhile,** the sound of **a *shofar* emerged from the house of Rabban Gamliel** to announce **that** the *Nasi* **had died.** Rabbi Eliezer **said to her: From where did you know** that your brother would die? **She said to him: This is** the tradition that **I received from the house of the father of** my **father: All the gates** of Heaven are apt to be **locked, except for the gates** of prayer for victims **of** verbal **mistreatment.**


###### Bava Metzia 59b:12
[Bava Metzia 59b:12](https://torahapp.org/share/book/Bava%20Metzia/r/59b:12)

תָּנוּ רַבָּנַן: הַמְאַנֶּה אֶת הַגֵּר, עוֹבֵר בִּשְׁלֹשָׁה לָאוִין. וְהַלּוֹחֲצוֹ, עוֹבֵר בִּשְׁנַיִם.

**William Davidson Edition - English:**
§ **The Sages taught: One who** verbally **mistreats the convert violates three prohibitions, and one who oppresses him** in other ways **violates two.**


###### Bava Metzia 59b:13
[Bava Metzia 59b:13](https://torahapp.org/share/book/Bava%20Metzia/r/59b:13)

מַאי שְׁנָא מְאַנֶּה, דִּכְתִיבִי שְׁלֹשָׁה לָאוִין: ״וְגֵר לֹא תוֹנֶה״, ״וְכִי יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ״, ״וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״, וְגֵר בִּכְלַל עֲמִיתוֹ הוּא. לוֹחֲצוֹ נָמֵי שְׁלֹשָׁה כְּתִיבִי: ״וְלֹא תִלְחָצֶנּוּ״, ״וְגֵר לֹא תִלְחָץ״, ״וְלֹא תִהְיֶה לוֹ כְּנֹשֶׁה״, וְגֵר בַּכְּלָל הוּא! אֶלָּא, אֶחָד זֶה וְאֶחָד זֶה בִּשְׁלֹשָׁה.

**William Davidson Edition - English:**
The Gemara asks: **What is different** with regard to verbal **mistreatment, that three prohibitions are written** concerning it: **“And you shall neither mistreat a convert”** (Exodus 22:20); **“And when a convert lives in your land, you shall not mistreat him”** (Leviticus 19:33); **“And you shall not mistreat, each man his colleague”** (Leviticus 25:17), **and a convert is** included in the category of **colleague?** With regard to **one who also oppresses** a convert **as well, three** prohibitions **are written:** “And you shall neither mistreat a convert, **nor oppress him”** (Exodus 22:20); **“And you shall not oppress a convert** (Exodus 23:9); **“And you shall not be to him like a creditor”** (Exodus 22:24). This last prohibition is a general prohibition, **in which converts are included.** Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. **Rather, both this** one, who verbally mistreats a convert, **and that** one, who oppresses him, **violate three prohibitions.**


###### Bava Metzia 59b:14
[Bava Metzia 59b:14](https://torahapp.org/share/book/Bava%20Metzia/r/59b:14)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: מִפְּנֵי מָה הִזְהִירָה תּוֹרָה בִּשְׁלֹשִׁים וְשִׁשָּׁה מְקוֹמוֹת, וְאָמְרִי לַהּ: בְּאַרְבָּעִים וְשִׁשָּׁה מְקוֹמוֹת, בְּגֵר? מִפְּנֵי שֶׁסּוֹרוֹ רַע.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to** causing any distress to **a convert?** It is **due to** the fact **that** a convert’s **inclination is evil,** i.e., he is prone to return to his previous way of living.


###### Bava Metzia 59b:15
[Bava Metzia 59b:15](https://torahapp.org/share/book/Bava%20Metzia/r/59b:15)

מַאי דִּכְתִיב ״וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם״? תְּנֵינָא, רַבִּי נָתָן אוֹמֵר: מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרֶךָ. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: דִּזְקִיף לֵיהּ זְקִיפָא בִּדְיוּתְקֵיהּ, לָא נֵימָא לֵיהּ לְחַבְרֵיהּ זְקֵיף בִּינִיתָא.

**William Davidson Edition - English:**
**What** is the meaning of that **which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt”** (Exodus 22:20)? **We learned** in a *baraita* that **Rabbi Natan says: A defect that is in you, do not mention** it **in another.** Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. **And this** explains the adage **that people say: One who has** a person **hanged in his family [*bidyotkei*], does not say to another** member of his household: **Hang a fish for me,** as the mention of hanging is demeaning for that family.


###### Bava Metzia 59b:16
[Bava Metzia 59b:16](https://torahapp.org/share/book/Bava%20Metzia/r/59b:16)

**מַתְנִי׳** אֵין מְעָרְבִין פֵּירוֹת בְּפֵירוֹת, אֲפִילּוּ חֲדָשִׁים בַּחֲדָשִׁים.

**William Davidson Edition - English:**
**MISHNA:** **One may not intermingle produce** bought from one supplier **with** other **produce, even** if he intermingles **new** produce **with** other **new** produce and ostensibly the buyer suffers no loss from his doing so.