## Jerusalem Talmud Bava Batra Chapter 5

###### Jerusalem Talmud Bava Batra 5:1:1
[Jerusalem Talmud Bava Batra 5:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:1)

**משנה:** הַמּוֹכֵר אֶת הַסְּפִינָה מָכַר אֶת הַתּוֹרֶן וְאֶת הַנֵּס וְאֶת הַהוֹגִין וְאֶת כָּל הַמַּנְהִיגִין אוֹתָהּ אֲבָל לֹא מָכַר לא אֶת הָעֲבָדִים וְלֹא אֶת הַמַּרְצוּפִּין וְלֹא אֶת הָאֶנְתֵיקֵי. בִּזְמַן שֶׁאָמַר לוֹ הִיא וְכַל שֶׁבְּתוֹכָהּ הֲרֵי כוּלָּן מְכוּרִין. מָכַר אֶת הַקָּרוֹן לֹא מָכַר אֶת הַפְּרָדוֹת. מָכַר אֶת הַפְּרָדוֹת לֹא מָכַר אֶת הַקָּרוֹן. מָכַר אֶת הַצֶּמֶד לֹא מָכַר אֶת הַבָּקָר. מָכַר אֶת הַבָּקָר לֹא מָכַר אֶת הַצֶּמֶד. רִבִּי יְהוּדָה אוֹמֵר הַדָּמִים מוֹדִיעִין. כֵּיצַד אָמַר לוֹ מְכוֹר לִי אֶת צִמְדָּךְ בְּמָאתַיִם זוּז הַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. וַחֲכָמִים אוֹמְרִים אֵין הַדָּמִים רְאָיָיה. הַמּוֹכֵר אֶת הַחֲמוֹר לֹא מָכַר אֶת כֵּלָיו. נָחוּם הַמָּדִי אוֹמֵר מָכַר אֶת כֵּלָיו. רִבִּי יְהוּדָה אוֹמֵר פְּעָמִים מְכוּרִין וּפְעָמִים אֵינָן מְכוּרִין. כֵּיצַד. הָיָה חֲמוֹר לְפָנָיו וְכֵלָיו עָלָיו וְאָמַר לוֹ מְכוֹר לִי חֲמוֹרָךְ זוֹ הֲרֵי כֵלָיו מְכוּרִין חֲמוֹרָךְ הַהוּא אֵין כֵּילָיו מְכוּרִין. הַמּוֹכֵר אֶת הַחֲמוֹר מָכַר אֶת הַסְּיָח. מָכַר אֶת הַפָּרָה לא מָכַר אֶת בְּנָהּ. מָכַר אַשְׁפּוֹת מָכַר זִיבְלָהּ. מָכַר בּוֹר מָכַר מֵימָיו. מָכַר כַּוֶורֶת מָכַר דְּבוֹרִים. מָכַר שׁוֹבָךְ מָכַר יוֹנִים. הַלּוֹקֵחַ פֵּירוֹת שׁוֹבָךְ מַפְרִיחַ בְּרֵיכָה הָרִאשׁוֹנָה כַּוֶורֶת נוֹטֵל ג̇ נְחִילִים וּמְסָרֵס חַלּוֹת דְּבַשׁ וּמַנִּיחַ שְׁתֵּי חַלּוֹת. זֵיתִם לָקוֹץ מַנִּיח שְׁתֵּי גְּרוֹפִיּוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells a ship sold the mast, and the sail, and the anchors, and all steering gear, but he neither sold the slaves, nor the storage bags¹, nor the load². If he said, “it and all that is in it,” all is sold.
He who sold a truck³ “two-wheeled cart”. did not sell the mules; he who sold the mules did not sell the truck. He who sold the yoke did not sell the cattle⁴; he who sold the cattle did not sell the yoke. Rebbi Jehudah says, the price is an indicator. How is that? If he said to him, sell me your yoke and harness for 200 denars⁵ 8:8., it is obvious that yoke and harness are not worth 200 denars. But the Sages say, the price is no indicator.
He who sells a donkey did not sell its gear⁶. Nahum the Mede says, he sold the gear. Rebbi Jehudah says, sometimes it is sold, sometimes it is not sold. How is this? If a donkey was standing there with his gear on it and he said, sell me *this* donkey, his gear is sold; your donkey, for this one the gear is not sold.
He who sells a donkey sold the foal⁷; he who sold a cow did not sell its young⁸. He who sold a dungheap sold the manure; he who sold a cistern sold its water. He who sold a beehive sold the bees; he who sold the dovecote sold the pigeons. He who bought the yield of a dovecote leaves the first brood to fledge, of a beehive takes three swarms and then intermittently⁹, honeycombs leaves two honeycombs¹⁰, olive trees to cut down leaves two handbreadths¹¹.

footnotes:
¹ Cf. Chapter 4, Note 41. Containers in which the load is stored.
² Greek ἐνθήκη.
³ Greek κάρρος, κάρρον, Latin carrus, carrum
⁴ For ploughing.
⁵ In his time a sum whose possession disqualified one from receiving public assistance; Mishnah Peah
⁶ The gear needed to fasten the animal.
⁷ As long as the foal is dependent on its mother it cannot be separated from her.
⁸ Since a calf can be slaughtered, it represents an independent value.
⁹ In order to preserve the population he takes only the second and all the odd-numbered swarms.
¹⁰ For the bees to survive the winter.
¹¹ Interpretation of Maimonides. One might translate “two twigs” but it is difficult to see how the tree could be cut down and two twigs be left standing. But on a trunk extending two handbreadths above the ground a new olive tree can be grafted.


###### Jerusalem Talmud Bava Batra 5:1:2
[Jerusalem Talmud Bava Batra 5:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:2)

**הלכה:** הַמּוֹכֵר אֶת הַסְּפִינָה כול׳. תַּנֵּי. הַמּוֹכֵר אֶת הַסְּפִינָה מָכַר אֶת הָאַסְכָּלָה וּבוֹר הַמַּיִם שֶׁבְּתוֹכוֹ אֲבָל לֹא מָכַר הַיְּצוּעִין וְהָעוֹבִין וְהָאַיסְקוֹפָה וְהַבּוּצִית. סוּמָכוֹס אוֹמֵר. מָכַר דּוּגִית.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells a ship.” etc. It was stated¹²: He who sells a ship sold the ladder¹³ to enter the ship. and the water tank in it but did not sell the sleeping gear, nor the mats, nor the barge¹⁴ nor the rowboat¹⁵), rowboat and fishing boat are one and the same, except that בוצית is Babylonian and דוגית Palestinian usage... Symmachos says, he sold the fishing boat.

footnotes:
¹² Tosephta 4:1, Babli 73a.
¹³ Latin scalae, -arum, f.;
¹⁴ Greek σκάφος “ship; hull of a ship”.
¹⁵ A small boat used to reach the shore where there was no secure harbor. According to Rava in the Babli (l. c.


###### Jerusalem Talmud Bava Batra 5:1:3
[Jerusalem Talmud Bava Batra 5:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:3)

תְּנָאִים שֶׁהִתְנָה יְהוֹשֻׁעַ. רִבִּי לֵוִי בֶּן בִּירַיי בְשֵׁם רִבִּי יְהוּשֻׁעַ בֶּן לֵוִי. אַרְבָּעָה. מְלַקְּטִין עֲשָׂבִים מִכָּל מָקוֹם חוּץ מִשְּׂדֵה תִּילְתָּן שֶׁאֲסוּרִין מִשּׁוּם גֶּזֶל. תַּמָּן תַּנִּינָן. וְכֵן תִּלְתָּן שֶׁהֶעֱלָת מִינֵי עֲשָׂבִים אֵין מְחַיְיבִין אוֹתוֹ לְנַכֵּשׁ. כֵּינִי מַתְנִיתָא. אֵין מְחַיְיבִין אוֹתוֹ לַעֲקוֹר. בִּתְנַאי יְהוֹשֻׁעַ אַתָּ מַר. מְלַקְּטִין עֲשָׂבִים מִכָּל מָקוֹם חוּץ מִשְּׂדֵה תִּלְתָּן שֶׁאֲסוּרִין מִשּׁוּם גֶּזֶל. הָדָא אָמְרָה. שֶׁאֵינוֹ רוֹצֶה בָהֶן. אָמַר. תַּמָּן בְּשֶׁזְּרָעָן לְעָמִיר. בְּרַם הָכָא שֶׁזְּרָעוֹ לְזֶרַע. מַה הִתְנָה יְהוֹשֻׁעַ לְעוֹבְרֵי עֲבֵירָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שֶׁהוּא רוֹצֶה בָהֶן כְּאִילּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו. וָמַר בִּשְׂדֵּה כֶרֶם. דָּמַר רִבִּי יַנַּאי. כָּל הַסְּפִחִין אֲסוּרִין חוּץ מִן הָעוֹלִים בִּשְׂדֵה בוּר וּבִשְׂדֵה נִיר בִּשְׂדֵּה כֶרֶם וּבִשְׂדֵה זֶרַע. בִּשְׂדֵה בוּר. דְּלָא מַשְׁגַּח עָלֶיהָ. בִּשְׂדֵה נִיר. דּוּ בְעֵי מְתַקְּנָה חַקְלֵיהּ. בִּשְׂדֵּה כֶרֶם. שֶׁלֹּא לֶאֱסוֹר אֶת כַּרְמוֹ. בִּשְׂדֵה זֶרַע. שֶׁאֵינוֹ רוֹצֶה בָהֶן. וְאִם תֹּאמַר רוֹצֶה בָהֶן כְּאִילּוּ עֲקוּרִין וּמוּנָחִין לְפָנָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁶ 2:5, Notes 73–89. The conditions of land use attributed to Joshua are discussed in the Babli in *Bava qamma* 80b–82a. Since the distribution of land by Joshua was irrelevant for the Second commonwealth, a reference to “conditions of Joshua” is simply one to common law. In Tosephta *Bava qamma* Chapter 8, Joshua is not mentioned. The conditions which Joshua imposed. Rebbi Levi ben Birai in the name of Rebbi Joshua ben Levi: four. One may collect grasses¹⁷ everywhere except from a field of fenugreek where it is forbidden because of robbery¹⁸. There¹⁹ 2:5., we have stated: “Or fenugreek where grasses appeared, one does not require him to weed.²⁰” So is the Mishnah: One does not require him to uproot. As one of Joshua’s conditions you say, one may collect grasses everywhere except from a field of fenugreek where it is forbidden because of robbery. This implies that he does not want them. He said, there if he sowed it to make sheaves, but here when he sowed it for seeds²¹. Did Joshua made conditions for the benefit of sinners²²? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He would like it if they were uprooted and lying before him²³. And he mentions a vineyard field, as Rebbi Yannai²⁴ R. Zeriqan in the name of the House of R. Yannai. said: all spontaneous growth²⁵25:5,11. is forbidden except for what appears on a fallow field, or a field ready to be ploughed under, a vineyard or a field grown for seeds²⁶. A fallow field, for he does not care. A field ready to be ploughed under, for he wants to improve his field²⁷. A vineyard, not to forbid his vineyard²⁸.). A field grown for seeds, for he does not want it; and if you say he does, he would like it if they were uprooted and lying before him.

footnotes:
¹⁶ This is a shortened reformulation of Halakhah Kilaim
¹⁷ As animal feed.
¹⁸ Fenugreek stems are very thin and valuable; it is impossible to tear out weeds without also damaging some stems, which inflicts a loss on the owner of the field. If the owner harvests his field, he might use the weeds to tie bundles of fenugreek for retail sale.
¹⁹ Mishnah Kilaim
²⁰ To avoid two different kinds growing on the field, which would be sinful.
²¹ If the fenugreek seeds are sold not as spice but as seeds, they are not sold on the stalk and, therefore, nothing is needed to bind the stalks; the weeds are unwanted in every respect and leaving them is not trespasssing the prohibition of kilaim.
²² Since he forbade taking weeds from fenugreek even if they caused kilaim.
²³ No farmer likes weeds in his field. The removal of weeds from fenugreek is impossible as explained in Note 18.
²⁴ In Kilaim:
²⁵ In a Sabbaticall year; Lev.
²⁶ The last category is not mentioned in Kilaim.
²⁷ The ploughed-under aftergrowth will act as fertilizer.
²⁸ Since produce growing in a vineyard will condemn the entire vineyard (cf. Introduction to Tractate Kilaim


###### Jerusalem Talmud Bava Batra 5:1:4
[Jerusalem Talmud Bava Batra 5:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:4)

תַּמָּן תַּנִּינָן. הַמּוֹצֵא מֵת בַּתְּחִילָּה (מוּשְׁלָךְ)[מוּשְׁכָּב] כְּדַרְכּוֹ נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. אָמַר רַב חִסְדָּא. זֹאת אוֹמֶרֶת. מֵת מִצְוָה מוּתָּר לְפַנּוֹתוֹ. דְּתַנִּינָן נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. וְכַמָּה. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי יוֹנָתָן. עַד ג̇ אֶצְבָּעוֹת עַד מָקוֹם שֶׁהַמּוֹחֵל יוֹרֵד. אָמַר רִבִּי זְעִירָא. לֹא מִסְתַּבְּרָה דְלֹא. מֵת מִצְוָה אָסוּר לְפַנּוֹתוֹ. שֶׁאִם אוֹמֵר אַתְּ. מוֹתָּר לְפַנּוֹתוֹ. אֵילּוּ הוֹאִיל וּמְאַבְּדִין כָּל הַשָּׂדֶה לֹא כָּל שֶׁכֵּן שֶׁמּוּתָּר לְפַנּוֹתוֹ. מִמַּה דִפְשִׁיטָא לְתַנָּא. מֵת מִצְוָה אָסוּר לְפַנּוֹתוֹ. לְפוּם כֵּן צָרִיךְ מַתְנִיתָא. אָמַר רַב חִסְדָּא. אַתְיָיא כְּמָאן דָּמַר. מֵת מִצְוָה מוּתָּר לְפַנּוֹתוֹ. אֲנִי אוֹמֵר. בִּשְׁבִילֵי הָרְשׁוּת נִקְבַּר. וְחָשׁ לוֹמַר שֶׁמָּא מֵת מִצְוָה הָיָה וְאֵין מֵיתֵי מִצְוָה מְצוּיִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁹ 9:3, Notes 119–134. The Babli (*Bava qamma* 81a) notes that one of Joshua’s stipulations was that a “corpse of obligation”, an unattended corpse found far from any organized settlement, must be buried on the spot it was found. There, we have stated³⁰ 9:3.: “If somebody find a corpse in original position, lying as usual³¹, he takes him and his surroundings.” Rav Ḥisda said, this implies that it is permitted to remove a corpse of obligation, since we have stated: “he takes him³² and his surroundings.” And how much? Rebbi Samuel³³ in the name of Rebbi Jonathan: Up to three finger-breadths, the place where fluid penetrates. Rebbi Ze‘ira says, this is not reasonable; it is forbidden to remove a corpse of obligation. If you would say, it is permitted to remove him, since you are going to ruin the whole field³⁴, would it be permitted to remove him? Since it is obvious for the Tanna that it is forbidden to remove a corpse of obligation, therefore, one needs the Mishnah³⁵. Rav Ḥisda said, it follows him who said, it is permitted to remove a corpse of obligation; I am saying that he was buried on a permitted path³⁶. But whould one not have to worry that maybe he *was* a corpse of obligation? Corpses of obligation are infrequent³⁷.

footnotes:
²⁹ A parallel but quite different treatment of this subject is in Nazir
³⁰ Mishnah Nazir
³¹ With his limbs stretched out, not in a compressed position which would characterize the corpse as Gentile.
³² An unqualified statement.
³³ He is R. Samuel ben Rav Naḥman.
³⁴ By digging a rather deep hole in the middle of somebody else’s field.
³⁵ Since the Mishnah tells one to remove the corpse, it must be done with minimal disturbance of the field, which cannot refer to a corpse of obligation.
³⁶ A “permitted path”, also mentioned in the next condition imposed by Joshua, is a path through a grain field between harvest and the early rains, when the field is empty and traditionally everybody has permission to walk through the field. R. Ḥisda now holds that the Mishnah does not prove anything about a corpse of obligation; it could have been that a person was buried there during the time of permission with the intention of removing it later to a cemetary, but that something then intervened; the people knowing about the corpse died, and the provisional grave was forgotten.
³⁷ Practically they never happen; the Mishnah certainly is not formulated for them.


###### Jerusalem Talmud Bava Batra 5:1:5
[Jerusalem Talmud Bava Batra 5:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:5)

וּמוטלין בִּשְׁבִילֵי הָרְשׁוּת. מִשֶׁתֵּיעָקֵר הַתְּבוּאָה עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. וְלוֹקְחִין נְטִיעוֹת מִכָּל מָקוֹם חוּץ מִשֶׁלְּזַיִת וּמִשֶּׁלְגֶפֶן. בְּזַיִת מִן הֶחָדָשׁ שֶׁבְּחָדָשׁ וּמִן הַיָּשָׁן שֶׁבְּיָשָׁן. אֲבָל אִם הָיָה עָשׂוּי כְּמִין טרגול אֲפִילוּ מִן הֶחָדָשׁ שֶׁבְּחָדָשׁ אָסוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One walks on permitted paths³⁶ from the moment the harvest is cleared up to the second rainfall³⁹ 6b)., and one may take shoots to plant from everywhere⁴⁰ except from olive trees and vines. From olives trees from the very young and the very old⁴¹, but if it was like a *ṭrgwl*⁴² for טרגול (Krauss). Possibly טרגול is forbidden as looking like something used at the Athenian festival of the *Thargelia,* at which first fruits and humans were sacrificed (E. G.)? even from the very young it is forbidden.

footnotes:
³⁶ A “permitted path”, also mentioned in the next condition imposed by Joshua, is a path through a grain field between harvest and the early rains, when the field is empty and traditionally everybody has permission to walk through the field. R. Ḥisda now holds that the Mishnah does not prove anything about a corpse of obligation; it could have been that a person was buried there during the time of permission with the intention of removing it later to a cemetary, but that something then intervened; the people knowing about the corpse died, and the provisional grave was forgotten.
³⁹ When the ploughing season starts (Babli Ta‘anit
⁴⁰ To start new trees.
⁴¹ Which do not bear olives. Cutting a twig of such a tree does not cause a loss to the tree’s owner.
⁴² One might read פְרַגוֹל “whip”, Latin flagellum,


###### Jerusalem Talmud Bava Batra 5:1:6
[Jerusalem Talmud Bava Batra 5:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:6)

רִבִּי תַנְחוּם דִּכְפַר גּוּן בְּשֵׁם רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי. אַרְבָּעָה מְלַקְּטִין עֲשָׂבִין מִכָּל מְקוֹם וּבִלְבַד שֶׁלֹּא יְשָׁרֵשׁוּ. וּפוֹנִים לַאֲחוֹרֵי הַגָּדֵר. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי בְשֵׁם רִבִּי תַנְחוּם. עַד מָקוֹם שֶׁמִּתְעַטֵּשׁ וְאֵין קוֹלוֹ נִשְׁמַע. וְרוֹעִין בַּחוֹרְשִׁין. אֲפִילוּ שֵׁבֶט יְהוּדָה בְשֵׁבֶט נַפְתָּלִי. וְנוֹתְנִין לְנַפְתָּלִי מְלֹא חֶבֶל לִדְרוֹמוֹ שֶׁל יָם. שֶׁנֶּאֱמַר יָם וְדָרוֹם יְרָשָׁה. דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי עֲקִיבָה אוֹמֵר. יָם זֶה יָם שֶׁל סַמְכּוֹ. וְדָרוֹם זֶה יָם שֶׁל טִבֵּרִיָּה. וּמִסְתַּלְּקִין לִצְדָדִין. רַב יְהוּדָה בְשֵׁם רַב. אֲפִילוּ שָׂדֶה מְלֵיאָה כַרְכּוֹם. מַה. נוֹתֵן דָּמִים אוֹ לָאו. מִן מַה דָמַר רַב יְהוּדָה. אֲפִילוּ מְלֵיאָה כוֹרְכּוֹם. הָדָא אָמְרָה. נוֹתֵן דָּמִים. אָמַר רִבִּי לָא. מִכֵּיוָן דָמַר רַב יְהוּדָה. אֲפִילוּ לְשָׂדֶה מְלֵיאָה כוֹרְכּוֹם. הָדָא אָמְרָה. אֵין נוֹתֵן דָּמִים. וְאֵינוֹ יָכוֹל לִרְחוֹק אֶת עַצְמוֹ יוֹתֵר מִדַּאי. נִישְׁמְעִינָהּ מֵהָדָא. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרִבִּי יְהוֹשֻׁעַ שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ [וְהָיוּ מִסְתַּלְּקִין מִפְּנֵי יְתֵדוֹת הַדְּרָכִים] וְרָאוּ אֶת יְהוּדָה בֶן פַּפּוֹס מִשְׁתַּקֵּעַ וּבָא כְנֶגְדָּן. אָמַר רַבָּן גַּמְלִיאֵל לְרִבִּי יְהוֹשֻׁעַ. מִי זֶה שֶׁמַּרְאֶה עַצְמוֹ בְאֶצְבַּע. אָמַר לוֹ יְהוּדָה בֶן פַּפּוֹס הוּא שֶׁכָּל מַעֲשָׂיו לְשׁוּם שָׁמַיִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹ Rebbi Tanḥum from Kefar Gun⁴³ in the name of Rebbi Eleazar ben Rebbi Yose: Four. One collects grasses from everywhere on condition that one not uproot. And one relieves himself behind a wall.⁴⁴ 81a. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Tanḥum⁴⁵: Up to a place where he lets wind and is not heard⁴⁶. And one grazes in forests, even the tribe of Jehudah in the tribe of Naftali, and one gives Naftali an entire region South of the lake, as it is said, “lake and South of it he inherits,⁴⁷ 33:23; cf. Tosephta *Bava qamma* 8:18, *Sifry Deut.* 355, Babli *Bava qamma* 81b. Since the territory of Naftali was the North-East corner of the Land of Israel, Joshua could not have understood the verse to mean: “West and South he inherited.” The location of Naftali therefore is validly discussed among the rules attributed to Joshua.” the words of Rebbi Yose the Galilean. Rebbi Aqiba says, “lake” is Lake Samokhonites⁴⁸, “and South” is Lake Tiberias. ⁴⁹ 2:9, Notes 347–353. And one may step to one side. Rav Jehudah in the name of Rav: Even into a field full of saffron. How? Does one have to pay or not? Since Rav Jehudah said, even into a field full of saffron, that means, one pays⁵⁰ pay.” The next sentence shows that the reading of L is correct. The argument here is that saffron is so valuable that any stepping into the field causes considerable damage to the farmer; it is unconscionable that he should not be indemnified.. Rebbi La said, since Rav Jehudah said, even into a field full of saffron, that means, one does not pay⁵¹. But one cannot deviate more than necessary. Let us hear from the following: ⁴⁹ 2:9, Notes 347–353. Rabban Gamliel and Rebbi Joshua were on the road [and stepped aside because of obstacles on the road]⁵² when they saw Jehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Jehudah ben Pappos, all whose deeds are done for Heaven’s sake.

footnotes:
¹ This is an alternative version of the conditions imposed by Joshua; cf. Note 16.
⁴³ He is R. Tanḥum bar Ḥiyya from Kefar Agin (Umm Jumia S. of Lake Genezareth), a third generation Amora.
⁴⁴ In an agricultural area, even if the field is sown up to the wall; Babli Bava qamma
⁴⁵ The names here have to be switched; the last generation Tanna Eleazar ben R. Yose cannot speak in the name of the third generation Amora R. Tanḥum.
⁴⁶ From the road.
⁴⁷ Deut.
⁴⁸ Lake Huleh.
⁴⁹ To avoid obstacles on the road, mainly in the rainy season on an unimproved road: Berakhot
⁵⁰ Reading of L. E: “one does not
⁵¹ If it is a right in common law, it cannot be disputed or subjected to payment. He holds that a very valuable crop should never be planted adjacent to a public road without leaving an ample shoulder at the side of the road.
⁴⁹ To avoid obstacles on the road, mainly in the rainy season on an unimproved road: Berakhot
⁵² From E, supported by the text in Berakhot.


###### Jerusalem Talmud Bava Batra 5:1:7
[Jerusalem Talmud Bava Batra 5:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:1:7)

רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי יוֹנָתָן. הָרוֹצֶה לִבְנוֹת עִיר כַּתְּחִילָּה נוֹתְנִין לוֹ אַרְבָּעָה דְּרָכִים לְד̇ רוּחוֹת הָעוֹלָם. רִבִּי חֲנִינָה בָעֵי קוֹמֵי רִבִּי מָנָא. מַה. מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה אוֹ מִשְּׁמוֹנֶה עַד שֵׁשׁ עֶשְׂרֶה. אָמַר לוֹ. מִשְּׁמוֹנֶה עַד שֵׁשׁ עֶשְׂרֶה. כְּדֵי שֶׁיְּהֵא קָרוֹן הוֹלֵךְ וְקָרוֹן בָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Samuel in the name of Rebbi Jonathan: If one wants to build a new village, one gives him⁵³ four roads to the four directions of the compass. Rebbi Ḥanina asked before Rebbi Mana, how? From four cubits to eight⁵⁴ or from eight to sixteen⁵⁵? He told him, from eight to sixteen so that one truck may leave and the other come.

footnotes:
⁵³ The district administration is required to build roads to connect the village to the existing network of roads.
⁵⁴ A private road (Mishnah 6:7).
⁵⁵ A highway. A road 16 cubits wide is the definition of “public domain” (Mishnah 6:7).


###### Jerusalem Talmud Bava Batra 5:2:1
[Jerusalem Talmud Bava Batra 5:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:2:1)

**משנה:** הַקּוֹנֶה שְׁנֵי אִילָנוֹת בְּתוֹךְ שֶׁל חֲבֵירוֹ הֲרֵי זֶה לֹא קָנָה קַרְקַע. רִבִּי מֵאִיר אוֹמֵר קָנָה קַרְקַע. הִגְדִּילוּ לֹא יְשַׁפֶּה. וְהָעוֹלֶה מִן הַגֶּזַע שֶׁלּוֹ וּמִן הַשָׁרָשִׁים שֶׁל בַּעַל הַקַּרְקַע וְאִם מֵתוּ אֵין לוֹ קַרְקַע. קָנָה שְׁלֹשָׁה קָנָה קַרְקַע. הִגְדִּילוּ יְשַׁפֶּה. הָעוֹלֶה מִן הַשָׁרָשִׁים שֶׁלּוֹ וְאִם מֵתוּ יֵשׁ לוֹ קַרְקַע.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who buys two trees on another’s property did not acquire the land⁵⁶; Rebbi Meїr says, he acquired the land. If they grew, he need not cut them⁵⁷. What grows from the stem is his, from the roots⁵⁸ is the owner’s of the ground. If they died, he has no land⁵⁹.
If he bought three, he bought the land. If they grew, he has to cut them⁶⁰. What grows from the roots is his. If they died, he has the land.

footnotes:
⁵⁶ On which the trees stand.
⁵⁷ Anything that grows from the tree, neither new shoots nor expanding crowns which extend beyond the range they had at the time of sale.
⁵⁸ A new tree coming out of the earth.
⁵⁹ Cf. Chapter 4, Note 79.
⁶⁰ Anything which will grow into the original owner’s land is no different from trees growing in one orchard and overhanging another owner’s property (Halakhah 2:14).


###### Jerusalem Talmud Bava Batra 5:2:2
[Jerusalem Talmud Bava Batra 5:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:2:2)

**הלכה:** הַקּוֹנֶה שְׁנֵי אִילָנוֹת בְּתוֹךְ שֶׁלַּחֲבֵירוֹ כול׳. (דִּבְרֵי) [דְּבֵית] רִבִּי יַנַּאי אָמְרֵי. הָרוֹאֶה אֶת הַצֵּל זֶהוּ שׁוֹרֶשׁ. הָרוֹאֶה אֶת הַחַמָּה זֶהוּ גֶּזַע. רִבִּי חָמָא בַּר עוּקְבָּה בְשֵׁם רִבִּי יוֹסֵי. הָעוֹלֶה מִשָּׁרָשָׁיו וּמִגִּזְעוֹ זֶהוּ שׁוֹרֶשׁ. מִגִּזְעוֹ וְלֹא מִשָּׁרָשָׁיו זֶהוּ אִילָן. אָמַר רִבִּי יוֹחָנָן. הַקּוֹנֶה שְׁלֹשָׁה אִילָנוֹת קָנָה קַרְקַע שֶׁבֵּינֵיהֶן וְתַחְתֵּיהֶן וְחוּצָה לָהֶן כִּמְלוֹא אוּרָה וְסַלּוֹ. אָמַר רִבִּי לָעְזָר וְדֶרֶךְ אֵין לוֹ וּמְלוֹא אוּרָה וְסַלּוֹ יֵשׁ לוֹ חוּצָה לוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who buys two trees on another’s property,” etc. (The words)⁶¹ [In the House of]⁶² Rebbi Yannai they said, what sees the shadow is root, what sees the sun is stem⁶³. Rebbi Ḥama bar Uqba in the name of Rebbi Yose: What grows from its roots and its stem is root, from its stem but not its roots is tree⁶⁴. Rebbi Joḥanan said⁶⁵ 1:2, Note 18)., he who buys three trees buys the land in between them, under them, and outside of them the width of the harvester and his bag⁶⁶ 1:2 Note 19). Rebbi Eleazar said, while he has no access⁶⁷, he has the width of the harvester and his bag outside of them.

footnotes:
⁶¹ Reading of L.
⁶² Reading of E.
⁶³ Babli 82a, in the name of R. Joḥanan. The question is, what is meant by “growth from the roots”? The entire tree grows from the roots. On the other hand, unless lifted by man, most roots will feed just one stem. Where does one draw the line between stem and roots at the bottom of the stem?
⁶⁴ Anything grown as a branch is the buyer’s; anything else is the landlord’s.
⁶⁵ Babli 82a. It is understood that this only applies to trees which qualify for an orchard; i. e. that the distance between two trees be no larger than √250 = 15.81 cubits (cf. Ševi‘it
⁶⁶ Four cubits around each tree (Chapter 2, Note 101; Ševi‘it
⁶⁷ Unless the trees are directly accessible from the road, buying the trees does not buy access. (But the person who only buys two trees rents the land and has free access as a renter; Babli 82b.)


###### Jerusalem Talmud Bava Batra 5:3:1
[Jerusalem Talmud Bava Batra 5:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:3:1)

**משנה:** הַמּוֹכֵר אֶת הָרֹאשׁ בִּבְהֵמָה גַסָּה לֹא מָכַר אֶת הָרַגְלַיִם מָכַר אֶת הָרַגְלַיִם לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה לֹא מָכַר אֶת הַכָּבֵד מָכַר אֶת הַכָּבֵד לֹא מָכַר אֶת הַקָּנֶה. אֲבָל בְּדַקָּה מָכַר אֶת הָרֹאשׁ מָכַר אֶת הָרַגְלַיִם מָכַר אֶת הָרַגְלַיִם לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה מָכַר אֶת הַכָּבֵד מָכַר אֶת הַכָּבֵד לֹא מָכַר אֶת הַקָּנֶה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells the head of a large animal⁶⁸ did not sell the feet; if he sold the feet he did not sell the head. If he sold the windpipe⁶⁹ “windpipe” (Pliny) (E. G.)} he did not sell the liver; if he sold the liver he did not sell the windpipe. But for a small animal⁷⁰, if he sold the head he sold the feet⁷¹18:3).; if he sold the feet he did not sell the head⁷². If he sold the windpipe he sold the liver; if he sold the liver he did not sell the windpipe.

footnotes:
⁶⁸ Cattle.
⁶⁹ With the lungs attached. {The use of קָנֶה “stick” for “reed, windpipe” might be induced by Latin canalis animae
⁷⁰ Sheep or goats.
⁷¹ Since the feet do not fetch much, it was customary to give them as a bonus to the buyer of the head. The upper part of the right leg had to be given to the Cohen in any case (Deut.
⁷² The cheaper item is a gratuity for the more expensive one but not vice-versa.


###### Jerusalem Talmud Bava Batra 5:3:2
[Jerusalem Talmud Bava Batra 5:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:3:2)

**הלכה:** הַמּוֹכֵר אֶת הָרֹאשׁ בִּבְהֵמָה גַסָּה כול׳. רִבִּי יִצְחָק שָׁאַל. מָכַר חֲצִי הָרֹאשׁ מָכַר חֲצִי הָרַגְלַיִם. מָכַר חֲצִי קָנֶה מָכַר חֲצִי כָבֵד. [מָכַר חֲצִי הַכָּבֵד] מָכַר חֲצִי קָנֶה. נִישְׁמְעִינָהּ מֵהָדָא. מָכַר לוֹ יָד כְּמוֹת שֶׁהִיא רֹאשׁ כְּמוֹת שֶׁהוּא בְּנֵי מֵעַיִים כְּמוֹת שֶׁהֶן. נוֹתְנָן לַכֹּהֵן וְאֵינוֹ מְנַכֶּה לוֹ מִן הַדָּמִים. לְקָחָן בַּמִּשְׁקָל נוֹתְנָן לַכֹּהֵן וּמְנַכֶּה לוֹ מִן הַדָּמִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells the head of a large animal,” etc. Rebbi Isaac asked: If he sold half of the head, did he sell half of the legs? If he sold half of the windpipe, did he sell half of the liver? [If he sold half of the liver,]⁷³ did he sell half of the windpipe? Let us hear from the following⁷³: “If he sold him the entire foot, the entire head, the entire intestines, he gives to the Cohen and does not deduct from the price⁷⁴ 9:8–9; Babli *Ḥulin* 132a.. If he bought by weight, he gives to the Cohen and deducts from the price.⁷⁵”

footnotes:
⁷³ Reading of E, missing in L, required by the context.
⁷³ Reading of E, missing in L, required by the context.
⁷⁴ Tosephta Ḥulin
⁷⁵ If parts of the animal were separately sold by the piece, not by weight, the price is a lump sum for what is usable for the buyer. Therefore, if some of the obligatory gifts to the Cohen (the jaw, the upper leg, and the first stomach) were parts of the animal sold, the price was never intended to cover these gifts; nothing can be deducted.


###### Jerusalem Talmud Bava Batra 5:4:1
[Jerusalem Talmud Bava Batra 5:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:4:1)

**משנה:** אַרְבַּע מִדּוֹת בַּמּוֹכְרִים. מָכַר לוֹ חִטִּים יָפוֹת וְנִמְצְאוּ רָעוֹת הַלּוֹקֵחַ יָכוֹל לַחֲזוֹר בּוֹ. רָעוֹת וְנִמְצְאוּ יָפוֹת הַמּוֹכֵר יָכוֹל לַחֲזוֹר בּוֹ. רָעוֹת וְנִמְצְאוּ רָעוֹת יָפוֹת וְנִמְצְאוּ יָפוֹת אֵין אֶחָד מֵהֶן יָכוֹל לַחֲזוֹר בּוֹ. שְׁחַמְתִּית וְנִמְצֵאת לְבָנָה לְבָנָה וְנִמְצֵאת שְׁחַמְתִּית עֵצִים שֶׁלְּזַיִת וְנִמְצְאוּ שֶׁלְּשִׁיקְמָה שֶׁלְּשִׁיקְמָה וְנִמְצְאוּ שֶׁלְּזַיִת יַיִן וְנִמְצָא חוֹמֶץ חוֹמֶץ וְנִמְצָא יַיִן שְׁנֵיהֶן יְכוֹלִין לַחֲזוֹר בָּהֶן. הַמּוֹכֵר פֵּירוֹת לַחֲבֵירוֹ מָשַׁךְ וְלֹא מָדַד קָנָה מָדַד וְלֹא מָשַׁךְ לֹא קָנָה. אִם הָיָה פִיקֵּחַ שׂוֹכֵר אֶת מְקוֹמָן. הַלּוֹקֵחַ פִּישְׁתָּן מֵחֲבֵירוֹ הֲרֵי זֶה לֹא קָנָה עַד שֶׁיְּטַלְטְלֶנּוּ מִמָּקוֹם לְמָקוֹם וְאִם הָיָה בִּמְחוּבָּר לַקַּרְקַע וְתָלַשׁ כָּל שֶׁהוּא קָנָה. הַמּוֹכֵר יַיִן וָשֶׁמֶן לַחֲבֵירוֹ וְהוּקְרוּ אוֹ שֶׁהוּזְלוּ אִם עַד שֶׁלֹּא נִתְמַלֵּאת הַמִּידָּה לַמּוֹכֵר מִשֶׁנִּתְמַלֵּאת הַמִּידָּה לַלּוֹקֵחַ. וְאִם הָיָה סִרְסוּר בֵּינֵיהֶן נִשְׁבְּרָה הֶחָבִית נִשְׁבְּרָה לַסִּרְסוּר. חַיָיב לְהַטִּיף לוֹ שָׁלֹשׁ טִיפִּין. הִירְכִּינָהּ וּמִיצָּת הֲרֵי זֶה שֶׁל מוֹכֵר. וְהַחֶנְוָונִי אֵינוֹ חַיָיב לְהַטִּיף לוֹ שָׁלֹשׁ טִיפִּין. רִבִּי יְהוּדָה אוֹמֵר לֵילֵי שַׁבָּת עִם חֲשֵׁיכָה פָּטוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Four situations for sellers. If one contracted to sell high quality wheat and it turned out to be low quality, the buyer may annul the contract. Low quality and it turned out to be high quality, the seller may annul the contract. Low quality and it turned out to be low quality, high quality and it turned out to be high quality, neither of them may annul the contract⁷⁷. Brown grain and it turned out to be white grain, white grain and it turned out to be brown grain⁷⁸, olive wood and it turned out to be sycamore wood, sycamore wood and it turned out to be olive wood⁷⁹, wine and it turned out to be vinegar, vinegar and it turned out to be wine, either of them may annul the contract.
If somebody sold produce to another and this one moved it without measuring, he took possession⁸⁰ 1:5; *Bava meṣia‘* 4:2.. If he was measuring without moving, he did not take possession. If he is intelligent, he rents its place⁸¹ 1:5.. If somebody buys flax from another he he did not take possession until he moved it from place to place;⁸² but if it still was standing on the ground and he plucked anything, he took possession.
If somebody sold wine or oil to another⁸³ and it rose or fell in price, if it was before the measure was filled it is for the seller, after the measure was filled for the buyer. If a broker was involved⁸⁴ and the amphora broke, it broke for the broker. He⁸⁵ is obligated to let it drip three drops. If he tilted and emptied it, [the remainder] is for the seller. The grocer does not have to let it drip three drops⁸⁶ 3:8 reports that a grocer who was a holy man never emptied measuring cups into his client’s vessel but gave them his measuring vessel so they could pour themselves and take all the time to empty the vessel to the last drop.). Rebbi Jehudah says, Friday evenings close to sundown he is not liable⁸⁷.

footnotes:
⁷⁷ If the seller is unable to fill the contract as written, the party which would be disadvantaged can annul the contract without penalty or censure.
⁷⁸ White grain is better quality than brown; the former is human food, the latter animal feed. If the delivery does not satisfy the buter’s needs, he need not accept delivery.
⁷⁹ Olive wood is more valuable than sycamore wood, but olive wood is for furniture and sycamore wood for building.
⁸⁰ Moving merchandise after taking title always gives possession, Mishnah Qiddušin
⁸¹ If he is worried whether the seller may annul the sale, since real estate always conveys possession of what was acquired by its owner, Mishnah Qiddušin
⁸² If he starts moving it, i. e., lifting it.
⁸³ And the contract specified that it was sold at the market price on delivery.
⁸⁴ Who transports the amphora from the seller to the buyer. A standard contract implies delivery f.o.b.
⁸⁵ If less than an entire barrel is sold, the seller has to empty the measuring vessel into the buyer’s vessel and after the flow has stopped has to wait until three single drops drip into the buyer’s vessel. The fluid which then still clings to the seller’s vessel remains his property.
⁸⁶ If he has many clients and the time spent in waiting for the three drops would seriously interfere with his business. (Mishnah Yom Tov
⁸⁷ The retail grocer is required to wait until three drops drip exept for Fridays late in the afternoon when everybody is trying to get home quickly for the Sabbath.


###### Jerusalem Talmud Bava Batra 5:4:2
[Jerusalem Talmud Bava Batra 5:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:4:2)

**הלכה:** אַרְבַּע מִידּוֹת בַּמּוֹכְרִים כול׳. וְהֵיכִי. אִם בְּשֶׁהָיְתָה הַמִּידָּה לַמּוֹכֵר חֲזָקָה לַמּוֹכֵר. אִם הָיְתָה לַלּוֹקֵחַ חֲזָקָה לַלּוֹקֵחַ. רִבִּי יְהוּדָה בְשֵׁם שְׁמוּאֵל רִבִּי לָא בְשֵׁם רִבִּי יְהוּדָה בְּרִיבִי. כֵּינִי מַתְנִיתָא. בְּשֶׁהָיְתָה הַמִּידָּה לְאָדָם אַחֵר. תַּנֵּי. רִבִּי יוּדָה אוֹמֵר. ולֵילֵי שַׁבָּת עִם חֲשֵׁיכָה פָּטוּר מִפְּנֵי שֶׁהוּא רְשׁוּת. וַחֲכָמִים אוֹמְרִים. בֵּין כָּךְ וּבֵין כָּךְ חַיָיב. מַאי טַעֲמָא אָמַר רִבִּי יוּדָן. אִם שָׂכִיר הוּא בָּא בִּשְׂכָרוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Four situations for sellers.,” etc. How is this? If the measuring vessel belonged to the seller, he has the property rights, if to the buyer, he has the property rights⁸⁸. Rav⁸⁹ Jehudah in the name of Samuel, Rebbi La⁹⁰ in the name of the Great Rebbi Jehudah, so is the Mishnah: If the measuring vessel belonged to a third person. It was stated: Rebbi Jehudah says, Friday evenings close to sundown he is not liable since he has permission, but the Sages say, in any case he is liable⁹¹ contradicts the Mishnah which frees the retail grocer from the obligation to wait for three drops.. What is the reason for what Rebbi Jehudah said? “If he is hired, it is paid for by his wages.⁹² 22:14. The quote has nothing to do with the preceding *baraita* but refers to the sentence in the Mishnah which holds the broker responsible for the delivery; in Tosephta 5:2 this is R. Jehudah’s opinion. The verse quoted states that if a hired animal dies, the fee paid for it represents indemnification. The fee paid to the broker is indemnification for the risk which he assumes. Pseudo-Jonathan translates the verse: “If he works for a fee, his loss is covered by his fee.””

footnotes:
⁸⁸ This refers to Mishnah 10. Why should it make any difference when the measuring vessel was full? As long as the fluid is in the seller’s vessel it is not delivered.
⁸⁹ This has to be read here.
⁹⁰ In the Babli, 97a, he identifies the third person as the broker. The passage is missing in E.
⁹¹ This baraita
⁹² Ex.


###### Jerusalem Talmud Bava Batra 5:5:1
[Jerusalem Talmud Bava Batra 5:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:5:1)

**משנה:** הַשׁוֹלֵחַ אֶת בְּנוֹ אֵצֶל חֶנְוָונִי וּמָדַד לוֹ בְּאִיסָּר שֶׁמֶן וְנָתַן לוֹ אֶת הָאִיסָּר שָׁבַר אֶת הַצְּלוֹחִית וְאִיבֵּד אֶת הָאִיסָּר הַחֶנְוָונִי חַיָיב. רִבִּי יְהוּדָה פוֹטֵר שֶׁעַל מְנָת כֵּן שִׁילְּחוֹ. וּמוֹדִים חֲכָמִים לְרִבִּי יְהוּדָה בִּזְמַן שֶׁהַצְּלוֹחִית בְּיַד הַתִּינוֹק וּמָדַד הַחֶנְוָונִי לְתוֹכָהּ הַחֶנְוָונִי פָטוּר. הַסִּיטוֹן מְקַנֵּחַ מִידּוֹתָיו אַחַת לִשְׁלֹשִׁים יוֹם וּבַעַל הַבַּיִת לִשְׁנֵים עָשָׂר חֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר חִילּוּף הַדְּבָרִים. הַחֶנְוָונִי מְקַנֵּחַ מִידּוֹתָיו פַּעֲמַיִם בַּשַׁבָּת וּמַמְחֶה מִשְׁקְלוֹתָיו פַּעַם אַחַת בַּשַׁבָּת וּמְקַנֵּחַ מֹאזְנַיִם עַל כָּל מִשְׁקָל וּמִשְׁקָל. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בַמֶּה דְבָרִים אֲמוּרִים. בַּלַּח אֲבַל בַּיָּבֵשׁ אֵינוֹ צָרִיךְ. וְחַיָיב לְהַכְרִיעַ לוֹ טֶפַח. הָיָה שׁוֹקֵל לוֹ עַיִן בְּעַיִן נוֹתֵן לוֹ גֵּירוּמִים אֶחָד לָעֲשָׂרָה בַּלַּח וְאֶחָד לָעֶשְׂרִים בַּיָּבֵשׁ. מָקוֹם שֶׁנָּהֲגוּ לָמוֹד בַּדַּקָּה לֹא יָמוֹד בַּגַּסָּה. בַּגַּסָּה לֹא יָמוֹד בַּדַּקָּה. לִמְחוֹק לֹא יִגְדּוֹשׁ. לִגְדּוֹשׁ לֹא יִמְחוֹק.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Somebody sent his son to a grocer who measured him oil for an *assarius* and he gave him the *assarius*; if he⁹³ broke the flask and lost the *assarius*⁹⁴ to get oil for an *assarius* and an *assarius* in change. But the ms. evidence and Maimonides’s text do not support the emendation., the grocer is liable. Rebbi Jehudah holds him not liable since for that he sent him⁹⁵. The Sages agree with Rebbi Jehudah that if the flask was in the child’s hand and the grocer measured into the flask, the grocer is not liable⁹⁶.
The wolesaler cleans his measuring vessels once every thirty days, the householder every twelve months. Rabban Simeon ben Gamliel says, it is the other way around⁹⁷. The retail grocer cleans his measuring vessels twice a week, wipes his weights clean once a week, and cleans his scales after each weighing.
Rabban Simeon ben Gamliel said, when has this been said? For fluids, but for dry matter it is not necessary; he has to let [the scales] bend down a handbreadth⁹⁸. If he weighed strictly by eyesight⁹⁹ he has to give him surplus, one tenth for fluids and one twentieth for dry products¹⁰⁰.
At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level.

footnotes:
⁹³ The child. The majority hold that if a child is sent to the grocer, the sender only intends to give the grocer a message that he should deliver the goods to the sender’s house, not give them to the child.
⁹⁴ It is difficult to see where the coin comes in. Rashbam reports that his grandfather Rashi changed the text of the Mishnah to the effect that the child was sent with a dupondius,
⁹⁵ In the Tosephta, 5:2, R. Jehudah explains that anybody sending money and a breakable vessel by a child expects the money to be lost and the vessel broken.
⁹⁶ If he never took the vessel into his hand, he never became responsible.
⁹⁷ He holds that the wholesaler uses his measuring vessels all the time; nothing will stick and, since each vessel is always used for the same commodity, no customer is disadvantaged. But the householder who only sells sporadically must clean his vessels lest some leftover fluid clot and diminish the volume.
⁹⁸ The scales holding the merchandise have to be visibly lower than the weights.
⁹⁹ The lever of the balance being exactly parallel to the ground.
¹⁰⁰ Which method is chosen will depend on local usage.


###### Jerusalem Talmud Bava Batra 5:5:2
[Jerusalem Talmud Bava Batra 5:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:5:2)

**הלכה:** הַשׁוֹלֵחַ אֶת בְּנוֹ אֵצֶל הַחֶנְוָונִי כול׳. אָמַר רִבִּי בָּא בַּר מָמָל. בָּעֲשִׂירוֹת חַיָיב לְהַכְרִיעַ לוֹ טֶפַח. כְּתִיב מֹאזְנֵי צֶדֶק אַבְנֵי צֶדֶק. מִיכָּן אָמְרוּ חֲכָמִים. כָּל מִצְוָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִידָּהּ אֵין בֵּית דִּין מוּזְהָרִין עָלֶיהָ. יִהְיֶה לָךְ. מְנֵה לָךְ אנגרמוס עַל כָּךְ. וְתֵימַר הָכֵין. אָמַר רִבִּי בּוּן בַּר חִיָיה. כֵּינִי מַתְנִיתָא. כָּל מִצְוָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִידָּהּ אֵין בֵּית דִּין נֶעֱנָשִׁין עָלֶיהָ. רַב מַנְיֵיהּ רֵישׁ גָּלוּתָא אנגרמוס וַהֲוָה מָחֵי עַל מְכִילָתָא וְלָא עַל שִׁיעוּרַיָּא. חָבְשֵׁיהּ רֵישׁ גָּלוּתָא. עָאַל רַב קַרְנָא גַּבֵּיהּ. אָמַר לֵיהּ. אנגרמוס שֶׁאָמְרוּ לַמִּידּוֹת וְלֹא לַשִּׁיעוּרִין. אָמַר לֵיהּ. וְהָא תַנִּית. אנגרמוס לַמִּידּוֹת וְלַשִּׁיעוּרִין. אָמַר לֵיהּ. פּוּק אֱמוֹר לוֹן. אנגרמוס שֶׁאָמְרוּ לַמִּידּוֹת וְלֹא לַשִּׁיעוּרִין. נְפַק וְאָמַר לוֹן. בַּר נַשׁ דְּתַנָּה כְּבָשָׁה דָא הִינּוֹ חָבְשִׁין לֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Somebody sent his son to a grocer,” etc. Rebbi Abba bar Mamal said, for the tenths he has to let bend down a handbreadth¹⁰¹. It is written¹⁰² 19:36.: “Fair scales, fair weights.” From here¹⁰³ 25:15: “A full and fair weightstone you shall have, a full and fair *ephah* you shall have, that your days be prolonged on the land which the Eternal, your God, gives to you.” the Sages said that any commandment whose reward is noted, the court is not warned about. “You shall have,¹⁰⁴ 25:15; in *Lev.* 19:36 the plural is used, יִהְיֶה לָכֶם. It is a generally accepted talmudic principle of interpretation that a commandment formulated in the plural is addressed to every individual. In *Lev.* 19:36, the verse ends: I am the Eternal, your God, I Who took you out from the land of Egypt, on which *Sifra Qedošim Pereq*8(10) notes: “On condition that you accept the obligation of fair measures, for every person who accepts the obligation of fair measures confirms the Exodus, and everyone who violates the obligation of fair measures negates the Exodus.” But commandments in the singular are considered as commandments in the collective, addressed to the community.” appoint market overseers¹⁰⁵2:1 (23c l. 26, Note 22) the transliteration is אגורנימום. over this¹⁰⁶ 294. This inference clearly contradicts the prior statement that oversight over measures is not a public duty.. Rebbi Abun bar Ḥiyya said, so is the *baraita*: Any commandment whose reward is noted the court is not punished about. Rav was appointed market overseer by the Head of the Diaspora¹⁰⁷; he intervened about measuring vessels but not prices¹⁰⁸ also, control of prices is described as an anomaly.. The Head of the Diaspora jailed him. Rav Qarna went to see him and said, the market overseer about whom they spoke was for measures but not prices. He answered, but you had stated: the market overseer is for both measures and prices¹⁰⁹. He said to him, go out and tell them, the market overseer is for measures but not prices. He went out and said to them, a person who teaches hidden things they send to jail!

footnotes:
¹⁰¹ In the Babli, 88b, R. Abba bar Mamal explains that the bending down of the scales should correspond to 1/10 of a pound for every 10 pounds, or 1%.
¹⁰² Lev.
¹⁰³ It is not from here but from Deut.
¹⁰⁴ Deut.
¹⁰⁵ Greek ἀγορανόμος. In Demay
¹⁰⁶ Babli 89a, Sifry Deut.
¹⁰⁷ Over Jewish markets in Babylonia.
¹⁰⁸ In the Roman Empire, price control was introduced by Diocletian. But Rav was trained in Galilee under the Severans, almost a century before Diocletian. In Demay
¹⁰⁹ In the Babli, 89a, it is reported that Qarna taught this against the explicit instructions of Samuel; and that in consequence a horn grew on his forehead for which he was called Qarna.


###### Jerusalem Talmud Bava Batra 5:5:3
[Jerusalem Talmud Bava Batra 5:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/5:5:3)

מָקוֹם שֶׁנָּהֲגוּ לָמוֹד בַּדַּקָּה לֹא יָמוֹד בַּגַּסָּה. בַּגַּסָּה לֹא יָמוֹד בַּדַּקָּה. לִמְחוֹק לֹא יִגְדּוֹשׁ. לִגְדּוֹשׁ לֹא יִמְחוֹק.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
At a place where one is used to small measures he should not use large ones, to large measures he should not use small ones, to level one must not heap, to heap one must not level.