## Jerusalem Talmud Bava Metzia Chapter 6

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

**משנה:** הַשּׂוֹכֵר אֶת הָאוּמָּנִין וְהִטְעוּ זֶה אֶת זֶה אֵין לָהֶם זֶה עַל זֶה אֶלָּא תַרְעוֹמֶת. שָׂכַר אֶת הַהַמָּר וְאֶת הַקַּדָּר פֳרֶייֹא פֳרֵין וַחֲלִילִין לַכַּלָּה אוֹ לַמֵּת פּוֹעֲלִין לְהַעֲלוֹת פִּשְׁתָּנוֹ מִן הַמִּשְׁרָה וְכָל דָּבָר שֶׁהוּא אָבֵד וְחָזְרוּ בָהֶן מָקוֹם שֶׁאֵין אָדָם שׂוֹכֵר עֲלֵיהֶן אוֹ מַטְעָן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If somebody hired tradesmen¹ and they tricked one another², they only have mutual complaints on one another³. If somebody hired a donkey driver, or a teamster⁴, carriage carriers⁵ explains “a kind of litter” without indicating an etymology Rashi: prepared wood to construct a litter, φορεῖον.}, or flute players for a bride or a burial, workers to bring his flax from the soaking pond, or anything in danger of being lost, if they reneged at a place where nobody is available⁶, he hires at their expense or tricks them.

footnotes:
¹ Independent contractors.
² This Chapter is the continuation of Chapter Four. While in trade there is a notion of fair price, and overcharge or underpayment are reasons to annul the contract, there is no mechanism to establish fair rates for services (or labor wages, Chapter 7); the notions of overcharge or underpayment do not apply. In addition, a contract for services becomes final only with the start of work; before that time each party is in principle free to annul the contract at any moment. While this right is unalienable for workers (Halakhah 2), for contractors it is restricted to cases where no irreparable loss would be caused to the other party.
³ The injured party in general has no recourse in court. But if the injured party tells others about the bad treatment he received, it is no slander.
⁴ Reading קרר “teamster” instead of קדר “potter”.
⁵ Reading with D. Hoffmann πορεῖο φόροι. [Cf. Greek πόρευμα “means of transportation or φέρετρον “bier, litter, frame” (E.G.)] {Musaphia reads περιφέραια “circumference, circle” and interprets as “curved trumpets”. Arukh
⁶ If the contractor had agreed to a certain price but then, when the employer was in a situation in which it was impossible for him to quickly find a replacement that would save him from a big loss, reneged on the contract and demanded a much higher price, he can either try to get a replacement at a much higher rate and then sue the original contractor for the difference, or he can agree to the exorbitant amount and then pay only the original rate with the blessing of the court.


###### Jerusalem Talmud Bava Metzia 6:1:2
[Jerusalem Talmud Bava Metzia 6:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:1:2)

**הלכה:** הַשּׂוֹכֵר אֶת הָאוּמָּנִין כול׳. הִטְעוּ זֶה אֶת זֶה מָהוּ. אַיתֵיי אַתּוּן עָבְדִין עִמִּי הֵיךְ אַתּוּן עָבְדִין מִן חָמֵשׁ רֻבָּן. וְאַשְׁכְּחוֹן עָבְדִין מִן עֶשֶׂר רֻבָּן לִמְלָאכָה. אַתּוּן עָבְדִין עִמִּי הֵיךְ אַתּוּן עָבְדִין מִן עֲשָׂרָה יוֹמִין. וְאַשְׁכְּחוֹן עָבְדִין מִן חֲמִשָּׁה יוֹמִין. (הִטְעָן) [הִטְעוּ] בַּעַל הַבַּיִת מָהוּ. אַיתֵיי אַתּוּן עָבְדִין עִם חֲבֵירֵיכוֹן הֵיךְ הִינּוּן עָבְדִין [מִי̇ רֻבָּן. וְאַשְׁכְּחֹן עָבְדִין מֵה̇ רֻבָּן לִמְלָאכָה. אַתֵיי אַתּוּן עָבְדִין עִם חֲבֵירֵכוֹן הֵיךְ הִינּוּן עָבְדִין] מִה̇ יוֹמִין. וְאַשְׁכְּחוֹן עָבְדוּן מִי̇ יוֹמִין. בַּמֶּה דְבָרִים אֲמוּרִים. שֶׁלֹּא הָלְכוּ הַחַמָּרִים. אֲבָל הָלְכוּ וְלֹא מָצְאוּ תְבוּאָה. פּוֹעֲלִין לְנַכֵּשׁ וּמָצְאוּ שָׂדֶהוּ זְלֵחָה. נוֹתֵן לָהֶן שְׂכַר הֲלִיכָה וַחֲזִירָה. וְלֹא דוֹמֶה הַבָּא טָעוּן לַבָּא רֵיקָן. עוֹשֶׂה מְלָאכָה לְיוֹשֵׁב וּבָטֵל. הַיּוֹשֵׁב בַּצֵּל לַיּוֹשֵׁב בַּחַמָּה. רִבִּי חִיָיה רוֹבָה אֲגַר חַמָּרִין לְמֵיתָא לֵיהּ כִּיתָּן. הָלְכוּ וּמְצָאוּהָ לַחָה. אֲמַר לוֹן רַב. פּוֹק וַהַב לוֹן אַגְרָן מֻשְׁלָם. וַאֲמַר לְהוֹן. לָא דַאֲנָא חַיָיב מִיתֵּן לְכוֹן אַגְרֵיכוֹן אֶלָּא אֲנָא חִיָיה מָסְרִית לְכוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If somebody hired tradesmen,” etc. ⁷ What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]⁸. You work for me a job which needs ten days. It turned out it was work for five days⁹. What means, [they]¹⁰ tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]⁹. You work for me a job which needs five days.}¹⁰ It turned out it was work for ten days⁸. ¹¹“When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming¹². But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.¹³” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet¹³. (Rav)¹⁴ said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you¹⁵.

footnotes:
⁷ The Babli has a completely different interpretation.
⁸ The employer tricked the contractor.
⁹ The contractor tricked the employer.
¹⁰ Reading of E, supported by Ran (Commentary to the Mishnah). L reads: The employer tricks them. Both statements apply.
⁹ The contractor tricked the employer.
¹⁰ Reading of E, supported by Ran (Commentary to the Mishnah). L reads: The employer tricks them. Both statements apply.
⁸ The employer tricked the contractor.
¹¹ Tosephta 7:1; Babli 76b.
¹² In the Babli and in 2 out of 3 Tosephta sources: “their fee completely.”
¹³ When it would spoil in transport.
¹³ When it would spoil in transport.
¹⁴ The Tosephta and the Babli allow the employer to pay only for the actual work done, not the contract sum.
¹⁵ As a voluntary gift; by this declaration he barred himself from appealing to the court to get his money back and established practice to pay the full fee due.


###### Jerusalem Talmud Bava Metzia 6:1:3
[Jerusalem Talmud Bava Metzia 6:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:1:3)

בַּמֶּה דְבָרִים אֲמוּרִים. שֶׁלֹּא הִתְחִילוּ. אֲבָל אִם קִיבֵּל מִמֵּנּוּ שָׂדֶה לִקְצוֹר בְּב̇ סְלָעִים קָצַר חֶצְיָיהּ וְהִנִּיחַ חֶצְיָיהּ. בֶּגֶד לֶאֱרוֹג בְּב̇ סְלָעִים אָרַג חֶצְיוֹ וְהִנִּיחַ חֶצְיוֹ שָׁמִין לוֹ. כֵּיצַד שָׁמִין לוֹ מַה שֶׁעָשָׂה. אִם הָיָה מַה שֶׁעָשָׂה יָפֶה ו̇ דֵּינָרִין נוֹתֵן לוֹ סֶלַע אוֹ יִגְמוֹר מְלַאכְתּוֹ. וְאִם סֶלַע נוֹתֵן לוֹ סֶלַע. רִבִּי דוֹסָא אוֹמֵר. שָׁמִין מַה שֶׁעָתִיד לֵיעָשׂוֹת. אִם הָיָה מַה שֶׁעָתִיד לֵעָשׂוֹת יָפֶה ג̇ דֵּינָרִין נוֹתֵן לוֹ שֶׁקֶל אוֹ יִגְמוֹר מְלַאכְתּוֹ. וְאִם שֶׁקֶל נוֹתֵן לו̇ שֶׁקֶל. רִבִּי זֵירָא בְשֵׁם רַב הוּנָא רִבִּי בִּינָה רִבִּי יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְּרִבִּי דוֹסָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹¹“When was this said? Before they started. But if he accepted to harvest a field for two tetradrachmas, harvested half and left half uncut, a garment to weave for two tetradrachmas, wove half and left half unwoven, one estimates for him. How does one estimate what he did? If what he did was worth six denar, he gives him a *sela‘* or he has to finish his work¹⁶ or 4 denars, the additional costs are to be borne by the employer.. If it was worth a tetradrachma he gives him a tetradrachma; Rebbi Dosa says, one estimates what remains to be done¹⁷. If what remains to be done was worth three denar, he gives him a *šeqel* or he has to finish his work¹⁸ S. Lieberman conjectures that in L the numeral was spelled out, as it is in E, and that שלשה was a copyist’s error for ששה, the Babli’s reading.. If it was a *šeqel,* he gives him a *šeqel*¹⁹ (supported by D. Pardo, *Ḥasde David*) writes that in case the first contractor finished exactly half the job, he is paid the smaller of half the contract sum or the amount another contractor takes to finish the job. If that would be one *šeqel,* the original contractor also gets only one *šeqel*; since he broke the contract, the earlier obligation of his employer was abrogated..” Rebbi Ze‘ira in the name of Rav Ḥuna, Rebbi Bina, Rebbi Jeremiah²⁰ in the name of Rav: practice follows Rebbi Dosa.

footnotes:
¹¹ Tosephta 7:1; Babli 76b.
¹⁶ According to Rashi, the anonymous Tanna holds that a contractor, like a hired worker, has an unlimited right to stop his work. Therefore, the contractor is always paid what is due him; for half the contract work done he must be paid half the contract sum. Even if the replacement contractor will charge 6 denars for work specified in the original contract for a sela‘
¹⁷ The Babli, 67a, explains that R. Dosa follows Mishnah 2 and restricts the unlimited right to leave work without notice to workers only. The contractor can only claim the difference between the contract sum and what was paid to his replacement.
¹⁸ This is difficult to understand. Instead of “3 denars”, in the Tosephta, the reading is “5 denars”, in the Babli “6 denars”. The Babli is clear: The contract sum was 8 denars. If the substitute contractor gets 6, the original one gets 2 denars, or one šeqel.
¹⁹ This reading is confirmed by the Tosephta; the Babli reads as in the preceding sentence, “if a tetradrachma, he gives a tetradrachma.” M. Margalit in Pene Moshe
²⁰ The Babylonian. The statement is not mentioned in the Babli but is accepted by Maimonides.


###### Jerusalem Talmud Bava Metzia 6:1:4
[Jerusalem Talmud Bava Metzia 6:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:1:4)

בַּמֶּה דְבָרִים אֲמוּרִים. בְּדָבָר שֶׁאֵינוֹ אָבֵד. אֲבָל בְּדָבָר הָאָבֵד שׂוֹכֵר עָלָיו מִמָּקוֹם אַחֵר וּמַטְּעוֹ וְאוֹמֵר לוֹ. סֶלַע פָסַקְתִּי לָךְ ב̇ אֲנִי נוֹתֵן לָךְ. נוֹטֵל מִזֶּה וְנוֹתֵן לָזֶּה. אָמַר רִבִּי אִילָא. וּבִלְבַד עַד כְּדֵי שְׂכָרוֹ. עַד כְּדוֹן וּבִלְבַד עַד כְּדֵי שְׂכַר אוֹתוֹ הַיּוֹם. וּבִלְבַד עַד כְּדֵי שְׂכָרוֹ לַשָּׁעָה. בַּמֶּה דְבָרִים אֲמוּרִים. בְּמָקוֹם שֶׁאֵינוֹ מוֹצֵא לִשְׂכּוֹר פּוֹעֲלִים. אֲבָל אִם רָאָה חַמָּרִין שֶׁמְמַשְׁמְשִין וּבָאִין אוֹ שֶׁפָּרַק סְפִינָתוֹ בְלִמֵן. אָמַר לוֹ. צֵא וּשְׂכוֹר לָךְ אַחַת מִכָּל אֵילּוּ. אֵין לוֹ עָלָיו אֶלָּא תַרְעוֹמֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹¹“When was this said? If nothing is in danger to be lost. But if it is in danger to be lost, he hires others on his account²¹ or tricks him and tells him, I contracted with you for one tetradrachma, I shall give you two. He takes from one and gives to the other.” Rebbi Ila said, only up to his wages²². So far, only up to his wages for that day, or only up to his wages for that hour? ¹¹“When was this said? At a place where no workers are ready to be hired. But if one saw that donkey drivers approached, or that he was unloading his ship in a port²³, he²⁴ may tell him, go and hire yourself one of these; he only has a complaint on him.”

footnotes:
¹¹ Tosephta 7:1; Babli 76b.
²¹ In this case, the anonymous Tanna agrees with R. Dosa that the original contractor cannot claim more than the difference between the original contract sum and the amount paid to the second contractor.
²² If the substitute contractor charges more than the original amount, the defaulting contractor cannot be sued for the difference. (Babli 78a).
¹¹ Tosephta 7:1; Babli 76b.
²³ Greek λιμήν.
²⁴ The first contractor can get out of the contract without penalty. “He” is the contractor,” “him” the employer.


###### Jerusalem Talmud Bava Metzia 6:2:1
[Jerusalem Talmud Bava Metzia 6:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:2:1)

**משנה:** הַשּׂוֹכֵר אֶת הָאוּמָּנִין וְחָזְּרוּ בָהֶן יָדָן לַתַּחְתּוֹנָה. אִם בַּעַל הַבַּיִת חוֹזֵר בּוֹ יָדוֹ לַתַּחְתּוֹנָה. כָּל הַמְשַׁנֶּה יָדוֹ לַתַּחְתּוֹנָה וְכָל הַחוֹזֵר בּוֹ יָדוֹ לַהַתַּחְתּוֹנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If somebody hired tradesmen¹ and they backed out they are disadvantaged²⁵; if the householder backs out, he is disadvantaged²⁶. Anyone changing the terms of a contract is disadvantaged²⁷ 9:5.; anyone backing out of a contract is disadvantaged.

footnotes:
¹ Independent contractors.
²⁵ The contractor can only claim the difference between the contract sum and what was paid to his substitute..
²⁶ He has to pay the contractor’s claims in full.
²⁷ Mishnah Bava Qamma


###### Jerusalem Talmud Bava Metzia 6:2:2
[Jerusalem Talmud Bava Metzia 6:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:2:2)

**הלכה:** הַשּׂוֹכֵר אֶת הָאוּמָּנִין כול׳. רַב אָמַר. כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים. אֵין יִשְׂרָאֵל קוֹנִין זֶה אֶת זֶה. אָמַר רִבִּי יוֹחָנָן. עֶבֶד עִבְרִי הִיא מַתְנִיתָא. עַל דַּעְתֵּיהּ דְּרַב. בֵּין פּוֹעֵל בֵּין בַּעַל הַבַּיִת יָכוֹל לַחֲזוֹר בּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. פּוֹעֵל יָכוֹל לַחֲזוֹר בּוֹ וְלֹא בַעַל הַבַּיִת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If somebody hired tradesmen,” etc. Rav said, “because the Children of Israel are My servants²⁸ 25:55.,” Jews cannot buy one another. Rebbi Joḥanan said, this was stated about a Hebrew slave²⁹. In Rav’s opinion, both a worker and an employer can back out; in Rebbi Joḥanan’s opinion the worker can back out but not the employer³⁰.

footnotes:
²⁸ Lev.
²⁹ The verse is in the paragraph about a Hebrew slave of a Gentile, who has to be freed in the Jubilee year.
³⁰ It seems that the attributions have to be switched. Rav, who quotes the verse, holds that a contract which bars a worker from quitting his job is invalid as “stipulating against the words of the Torah”, must hold that any employment contract which specifies a fixed term of employment can be enforced only against the employer, not the employee. In the Babli 10a this is universally accepted. This does not exclude that the worker who quits his job in the middle of work be financially disadvantaged (Babli 77a). R. Joḥanan, who holds that the verse is irrelevant in the context, must read the Mishnaiot as applying both to contractors and workers; both can renege on their obligations if they accept the penalties spelled out there.


###### Jerusalem Talmud Bava Metzia 6:3:1
[Jerusalem Talmud Bava Metzia 6:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:3:1)

**משנה:** הַשּׂוֹכֵר אֶת הַחֲמוֹר לְהוֹלִיכָהּ בָּהָר וְהוֹלִיכָהּ בַּבִּקְעָה. בַּבִּקְעָה וְהוֹלִיכָהּ בָּהָר אֲפִילוּ זוֹ עֲשָׂרָה מִילִין וְזוֹ עֲשָׂרָה מִילִין וָמֵתָה חַיָיב לְשַׁלֵּם. שָׂכַר אֶת הַחֲמוֹר וְהִבְרִיקָה אוֹ שֶׁנִּשְׂאֵת בַּאַנְגָּרֵיָיא אוֹמֵר לוֹ הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. מֵתָה אוֹ נִשְׁבְּרָה חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר. הַשּׂוֹכֵר אֶת הַחֲמוֹר לְהוֹלִיכָהּ בָּהָר וְהוֹלִיכָהּ בַּבִּקְעָה אִם הֶחֱלִיקַה פָטוּר וְאִם הוּחַמָּה חַיָיב. לְהוֹלִיכָהּ בַּבִּקְעָה וְהוֹלִיכָהּ בָּהָר אִם הֶחֱלִיקַה חַיָיב וְאִם הוּחַמָּה פָטוּר וְאִם מַחֲמַת הַמַּעֲלָה חַיָיב. הַשּׂוֹכֵר אֶת הַפָּרָה לַחֲרוֹשׁ בָּהָר וְחָרַשׁ בַּבִּקְעָה אִם נִשְׁבַּר הַקַּנְקַן פָּטוּר. בַּבִּקְעָה וְחָרַשׁ בָּהָר אִם נִשְׁבַּר הַקַּנְקַן חַיָיב. לָּדוּשׁ בַּקִטְנִית וְדָשׁ בַּתְּבוּאָה פָטוּר. בַּתְּבוּאָה וְדָשׁ בַּקִטְנִית חַיָיב מִפְּנֵי שֶׁהַקִּיטְנִית מְחַלֶּקֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Somebody who rented a donkey to lead it on the mountain but led it in the valley, in the valley but led it on the mountain, even if both ways were ten *mil,* if it died he has to pay³¹. If he rented a donkey and it developed eye trouble³² or it was taken to government service¹, he tells him³³, here is your property before you. If it died or broke a limb, he has to provide him³⁴ with another donkey.
Somebody rented a donkey to lead it on the mountain but led it in the valley; if it slipped, he is not liable⁴⁹; if it suffered a heat stroke, he is liable. In the valley, but he led it on the mountain; if it slipped, he is liable; if it suffered a heat stroke, he is not liable but if it happened because of the ascent⁵⁰, he is liable.
Somebody rented a cow to plough⁵¹ on the mountain but ploughed in the valley, if the plough’s peg⁵² 2:4, Note 206. broke, he is not liable. In the valley but he ploughed on the mountain, if the plough’s peg broke, he is liable⁵³. To thresh legumes⁵⁴ but he threshed grain, he is not liable; to thresh grain but he threshed legumes, he is liable, for legumes make [the floor] slippery.

footnotes:
³¹ Even though a renter does not have to pay if the rented animal dies (Mishnah 7:9), since he “changed the terms of a contract, he is disadvantaged.”
³² Cf. Arabic بَرِقَ “to have trouble seeing”.
¹ Greek ἀγγαρεία.
³³ The owner tells the renter that this is a common risk which anybody working with animals has to live with; he does not have to provide him with another animal.
³⁴ The owner has to provide the renter with a new animal.
⁴⁹ A mountain donkey can be presumed to be sure-footed. If it slipped it is not the lessee’s fault; the lessor cannot sue the lessee eventhough the lessee violated the conditions of the lease.
⁵⁰ If the donkey died of heat stroke while climbing in the mountains, the lessor can sue the lessee for the value of the donkey since the lessee violated the conditions of the lease.
⁵¹ He rented the plough with the cow.
⁵² The central peg with which the plough is steered; the most delicate part of the plough; cf. Berakhot
⁵³ For the uneven terrain puts more stress on the steering mechanism.
⁵⁴ Beans or peas.


###### Jerusalem Talmud Bava Metzia 6:3:2
[Jerusalem Talmud Bava Metzia 6:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:3:2)

**הלכה:** הַשּׂוֹכֵר אֶת הַחֲמוֹר כול׳. נִיחָא בָּהָר וְהוֹלִיכָהּ בַּבִּקְעָה. בַּבִּקְעָה וְהוֹלִיכָהּ בָּהָר. רִבִּי שִׁמְעוֹן בֶּן יָקִים אָמַר. בְּשֶׁמֵּתָה מַחְמַת אֲוֵיר. רִבִּי דּוֹסִתַּי בֶּן יַנַּאי אָמַר שֶׁהִכִּישָׁהּ נָחָשׁ. רִבִּי יוֹחָנָן אָמַר. רִבִּי מֵאִיר הִיא דְּאָמַר. כָּל הַמְשַׁנֶּה עַל דַּעַת בַּעַל הַבַּיִת נִקְרָא גַזְלָן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Somebody who rented a donkey,” etc. One understands on the mountain, but he led it in the valley. In the valley, but he led it on the mountain? Rebbi Simeon ben Yaqim said, if it died because of the air³⁵. Rebbi Dositheos ben Yannai said, if it was bitten by a snake³⁶. Rebbi Joḥanan said, it is Rebbi Meïr’s who said, anybody who deviates from the owner’s instructions is called a robber³⁷ 2:1, Note 70..

footnotes:
³⁵ Even though mountain air is healthier, some animals cannot stand the change in climate. In the Babli, 78a, the argument is inverted.
³⁶ Which are infrequent in agricultural areas.
³⁷ Qiddušin


###### Jerusalem Talmud Bava Metzia 6:3:3
[Jerusalem Talmud Bava Metzia 6:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:3:3)

שָׂכַר חֲמוֹר וְהִבְרִיקָה. דִּבְזַק. אוֹ שֶׁנַּעֲשֵׂית אֲנַגָּרֵיָא. אִית תַּנָּיֵי תַנֵּי. אֲנַגָּרֵיָא כְמִיתָה. וְאִית תַּנָּיֵי תַנֵּי. אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. מָאן דְתַנֵּי. אַנְגָּרֵיָא כְמִיתָה. בְּאוֹתוֹ שֶׁיָּכוֹל לְפַשֵּׁר. מָאן דָּמַר. אוֹמֵר לוֹ. הֲרֵי שֶׁלָּךְ לְפָנֶיךָ. בְּאוֹתוֹ שֶׁאֵין יָכוֹל לְפַשֵּׁר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“If he rented a donkey and it developed eye trouble,” it was stumbling³⁸. “Or it was taken to government service.” There are Tannaїm who state, government service is like death³⁹; but there are Tannaїm who state, he tells him, here is your property before you. He who stated, government service is like death, if he⁴⁰ can find an accomodation; he who says, he tells him, here is your property before you, if he cannot find an accomodation.

footnotes:
³⁸ This is Rava’s explanation in the Babli, 78b.
³⁹ Tosephta 7:7; in the Babli 78b this is a statement of Rav.
⁴⁰ The donkey’s owner with the government official who wants to take the donkey, to make sure the animal is returned to him after a short period.


###### Jerusalem Talmud Bava Metzia 6:3:4
[Jerusalem Talmud Bava Metzia 6:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:3:4)

תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. כְּדֶרֶךְ הֲלִיכָתָהּ אֵין חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. שֶׁלֹּא כְדֶרֶךְ הֲלִיכָתָהּ חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. אָמַר רִבִּי אַבָּהוּ בְשַׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. בְּקָפֶּנְדָּרְיָא אֵין חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. בַּסִילִקֵי חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. אָגְרָהּ מִיכָּא לְלוֹד וְאִינְסִיבַת אַנְגָּרֵיָא לְלוֹד. אֵין חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. מִיכָּא לְלוֹד וְאִינְסִיבַת אַנְגָּרֵיָא לְצוֹר. חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁴¹ pp. 251–252.“It was stated, Rebbi Simeon ben Eleazar says, if it happened on the road, he does not have to provide him with another donkey; if it did not happen on the road, he has to provide him with another donkey.⁴²אם.)” Rebbi Abbahu said in the name of Rebbi Yose ben Ḥanina: At a short-cut⁴³[*iter*]; cf. *Berakhot* 1:1, Note 36. Since the government officials found him alone on a narrow path, it is his fault that the animal was taken. he does not have to provide him with another donkey; on the king’s highway⁴⁴ he has to provide him with another donkey. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: If he hired it from here to Lydda and it was taken into government service from here to Lydda, he does not have to provide him with another donkey⁴⁵; from here to Lydda and it was taken into government service from here to Tyre⁴⁶, he has to provide him with another donkey.

footnotes:
⁴¹ Tosephta 7:7; Babli 78b. For the entire paragraph cf. Tosefta kiFshutah Bava Meṣia‘
⁴² If the donkey was taken by the government while it was on the road, the owner may say to the lessee that it was his bad luck to be in the wrong place at the wrong time. But if the officials went to look in all the barns, it could not have been the lessee’s bad luck and the owner has to provide a replacement. (Explanation of R. Hananel, quoted in Tosaphot 78b. s. v.
⁴³ Latin compendiarium
⁴⁴ Greek (ὁδός) βασιλική. Since everybody walks there, the lessee is not to blame. This argument is roughly equivalent to that of Note 42.
⁴⁵ This is a temporary inconvenience; the donkey will be available to the lessee after a short interval.
⁴⁶ It is up to the owner, not the lessee, to go to Tyre and to reclaim his animal. The lessee cannot be left without a beast of burden for a very long time.


###### Jerusalem Talmud Bava Metzia 6:3:5
[Jerusalem Talmud Bava Metzia 6:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:3:5)

מֵתָה אוֹ נִשְׁבְּרָה חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר. רִבִּי יוֹחָנָן אָמַר. בְּשֶׁאָמַר לוֹ חֲמוֹר סְתָם. אֲבָל אִם אָמַר לוֹ חֲמוֹר זֶה יְכִיל מֵימַר לֵיהּ. לְדֵין בְּעִית אַיְיתִי לֵיהּ קוֹמִין. רַב הוּנָא אָמַר. חַיָיב לִיטַפֵּל בּוֹ בְּאוֹתוֹ מָקוֹם. אָמַר רִבִּי זֵירָא. אִם יֵשׁ בִּטְפֵילָה כְּדֵי לִשְׂכּוֹר לוֹ גַּיְידוֹר קָטָן אֵינוֹ חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. וְאִם לָאו חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. אָמַר רִבִּי הוּנָא. אִם יֵשׁ בִּנְבֵילָה כְּדֵי לִיקַּח גַּיְידוֹר קָטָן אֵין חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר. וְאִם לָאו חַיָיב לְהַעֲמִיד לוֹ חֲמוֹר אַחֵר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“If it died or broke a limb, he has to provide him with a donkey.” Rebbi Joḥanan said, if [the lessee] requested “a donkey” without specifications. But if he requested “this donkey”, [the lessor] may tell him, you wanted this one, bring it before us. Rav Ḥuna said, he⁴⁷ has to deal with it on place. Rebbi Ze‘ira said, if he can get enough from his effort to lease a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey. Rebbi Ḥuna¹ said, if the cadaver is worth enough to buy a small donkey, he does not need to provide him with another donkey. Otherwise, he has to provide him with another donkey⁴⁸.

footnotes:
⁴⁷ The lessee, not the lessor is obligated to sell the carcass or the injured animal.
¹ In E: Rebbi Ila.
⁴⁸ The dispute between R. Ze‘ira and R. Ḥuna is quoted in the Babli, 79a, as a dispute between Samuel and Rav. Samuel and R. Ze‘ira hold that the lessee is empowered to use the proceeds for his needs within the terms of the lease; only an eventual residual would go to the lessor. Rav and R. Ḥuna hold that the receipts for the carcass or the injured animal represent capital which, therefore, has to be delivered to the lessor who for his part is required to provide a substitute animal to the lessee.


###### Jerusalem Talmud Bava Metzia 6:4:1
[Jerusalem Talmud Bava Metzia 6:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:1)

**משנה:** הַשּׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ חִיטִּין וְהֵבִיא עָלֶיהָ שְׂעוֹרִין תְּבוּאָה וְהֵבִיא עָלֶיהָ תֶבֶן חַיָיב. וְכַמָּה יוֹסִיף עַל מַשָּׂאוֹ וִיהֵא חַיָיב. סוּמָּכוֹס אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר סְאָה לַגָּמָל שְׁלֹשָׁה קַבִּין לַחֲמוֹר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Somebody who rented a donkey to use it to transport wheat but transported barley, grain but transported straw, is liable⁵⁵ 15 *se’ah,* about 190 liter.. How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one *se’ah* for a camel, three *qab*⁵⁶ about 6.4 1. for a donkey⁵⁷ 30 *se’ah*..

footnotes:
⁵⁵ The Mishnah in the Babli and the independent Mishnah mss. add: Because volume is difficult to carry (Maimonides’s text: because volume is as difficult as weight.) The specific weight of barley is less than that of wheat; the same specified weight will mean a larger load for barley than for wheat. The Mishnah also adds that the standard volume to be carried by a donkey is a letekh,
⁵⁶ Half a se’ah,
⁵⁷ A contract to carry a certain volume allows an excess volume of 1/30 of the stipulated amount. This makes the standard load carried by a camel 1 kor,


###### Jerusalem Talmud Bava Metzia 6:4:2
[Jerusalem Talmud Bava Metzia 6:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:2)

**הלכה:** הַשּׂוֹכֵר אֶת הַחֲמוֹר כול׳. תַּנֵּי כַּמָּה יוֹסִיף עַל מַשָּׂאוֹ וִיהֵא חַיָיב. סוֹמָּכוֹס אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר. סְאָה לַגָּמָל וְג̇ קַבִּין לַחֲמוֹר. קַב לַכַּתָּף וְג̇ סָאִין לָעֲגָלָה. וּסְפִינָה לְפִי מַה שֶׁהִיא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Somebody who rented a donkey,” etc. “How much did one add to the load that he became liable? Symmachos said in the name of Rebbi Meïr: one *se’ah* for a camel, three *qab* for a donkey, one *qab* for a porter, and three *se‘ah* for a cart. But a ship according to its size”⁵⁸.

footnotes:
⁵⁸ Tosephta 7:10, Babli 80b.


###### Jerusalem Talmud Bava Metzia 6:4:3
[Jerusalem Talmud Bava Metzia 6:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:3)

שְׁיָירָה שֶׁנָּפַל עָלֶיהָ גַיִיס מְחַשְּׁבִין לְפִי מָמוֹן וְלֹא לְפִי נְפָשׁוֹת. שָׁלְחוּ לִפְנֵיהֶן תַּיָיר מְחַשְּׁבִין לְפִי נְפָשׁוֹת. אֵין מְשַׁנִּין עַל הַמִּנְהַג שֶׁלַּשְּׁיָירָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁵⁹ 116b.“If a caravan was attacked by soldiers⁶⁰ one computes according to value but not according to persons. If they sent a scout ahead of them, one computes⁶¹ according to the number of persons.” according to persons. One does not deviate from the usage of caravans⁶².”

footnotes:
⁵⁹ Tosephta 7:13; Babli Bava qamma
⁶⁰ The meaning of גייס is as variable as the corresponding Arabic جيش “troup; army; soldiers”. In this context it is presumed that they came to plunder, not to kill. Therefore, what is left after they are gone is divided proportionally to the value of the original cargoes.
⁶¹ Payment for the scout’s salary. In Tosephta and Babli: “One computes also
⁶² Local rules always supersede general rules.


###### Jerusalem Talmud Bava Metzia 6:4:4
[Jerusalem Talmud Bava Metzia 6:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:4)

סְפִינָה שֶׁעָמַד עָלֶיהָ נַחְשׁוֹל וְהֵיקַל מִמַּשּׂוֹאָהּ מְחַשְּׁבִין לְפִי מַשֹּאוּי וּלְפִי מָמוֹן וְלֹא לְפִי נְפָשׁוֹת. אֲבָל הַשּׂוֹכֵר מֵחֲבֵירוֹ קָרוֹן אוֹ סְפִינָה מְחַשְּׁבִין לְפִי מַשּׂאוּי וּלְפִי נְפָשׁוֹת וְלֹא לְפִי מָמוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁶³ 116b.“If a ship encounters a calamity⁶⁴ and one lightens its load, one computes according to weight and value but not according to persons. But one who rents a carriage or a ship from another person computes according to load and persons but not according to value⁶⁵.”

footnotes:
⁶³ Tosephta 7:14; Babli Bava qamma
⁶⁴ It is not clear from the frequent mention of נַחְשׁוֹל שֶׁבַּיָּם whether the reference be to a storm or to a single giant wave. The translation compares the word to Arabic نحس “unlucky, ominous, calamitous, disastrous”.
⁶⁵ For the transporter, the value of the merchandise carried should not make any difference.


###### Jerusalem Talmud Bava Metzia 6:4:5
[Jerusalem Talmud Bava Metzia 6:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:5)

שְׁיָירָא שֶׁנָּפַל עָלֶיהָ גַיִיס וְעָמַד אֶחָד מֵהֶן וְהִצִּיל מִיָּדָן הִצִּיל לָאֶמְצַע. וְאִם נָתְנוּ לוֹ רְשׁוּת הִצִּיל לְעַצְמוֹ. חֲמָרִין שֶׁנָּפְלוּ עֲלֵיהֶן לִיסְטִין וְעָמַד אֶחָד מֵהֶן וְהִצִּיל הִצִּיל לָאֶמְצַע. וְאִם הִתְנָה עִמָּם בְּבֵית דִּין הִצִּיל לְעַצְמוֹ. הַשּׁוּתָפִין שֶׁמָּחֲלוּ לָהֶן מוּכְסִין מָחֲלוּ לָאֶמְצַע. וְאִם אָמְרוּ. לְשֵׁם פְּלוֹנִי מָחַלְנוּ. מַה שֶׁמָּחֲלוּ מָחֲלוּ לוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁶⁶ 116b.“If a caravan was attacked by soldiers⁶⁰ and one of its members managed to save something from their hand, he saved equally [for all]; but if they gave him permission⁶⁷, he saved for himself. If donkey-drivers were attacked by robbers and one of theirs managed to save something from their hand, he saved equally [for all]; but if he stipulated with them in court, he saved for himself. If toll collectors forgave to partners, they forgave equally [for all]; but if they indicated, we forgave to Mr. X, what they forgave, they forgave him.”

footnotes:
⁶⁶ Tosephta 8:25; Babli Bava qamma
⁶⁰ The meaning of גייס is as variable as the corresponding Arabic جيش “troup; army; soldiers”. In this context it is presumed that they came to plunder, not to kill. Therefore, what is left after they are gone is divided proportionally to the value of the original cargoes.
⁶⁷ In the interpretation of the Babli this refers to the case of a prior agreement that in case of an attack, everyone will keep what he can save. This agrees with the explicit rule for donkey caravans which prescribes a prior arrangement by a court document.


###### Jerusalem Talmud Bava Metzia 6:4:6
[Jerusalem Talmud Bava Metzia 6:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:4:6)

הַגַּבָּאִין וְהַמּוּכְסִין תְּשׁוּבָתָן קָשָׁה. הֲרֵי אֵילּוּ מַחֲזִירִין לְמִי שֶׁמַּכִּירִין. וּלְמִי שֶׁאֵין מַכִּירִין יַעֲשׂוּ מֵהֶן צוֹרְכֵי צִיבּוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁶⁸ 94b.“The repentance of publicans and toll collectors is difficult⁶⁹ 8:9) that sins between man and fellow man are not forgiven by Heaven unless the sinner asks forgiveness from his fellow man. Since under the antique system of tax farming, neither the tax- nor the toll-collector could make a living if they only exacted the legal amounts, they will have sinned against a great number of people whom they do not know by name.. They should return to those whom they know; [moneys taken] from people they do not know they should use for the public good.”

footnotes:
⁶⁸ Tosephta 8:25; Babli Bava qamma
⁶⁹ Their problem is the generally accepted doctrine (Mishnah Yoma


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

**משנה:** כָּל הָאוּמָּנִין שׁוֹמְרֵי שָׂכָר וְכוּלָּן שֶׁאָמְרוּ טוֹל אֶת שֶׁלָּךְ וְהָבֵא מָעוֹת שׁוֹמֵר חִנָּם. שְׁמוֹר לִי וְאֶשְׁמֹר לָךְ שׁוֹמֵר שָׂכָר. שְׁמוֹר לִי וְאָמַר לוֹ הַנַּח לְפָנֶיךָ שׁוֹמֵר חִנָּם. הַמַּלְוֶה עַל הַמַּשְׁכּוֹן שׁוֹמֵר שָׂכָר. רִבִּי יוּדָה אוֹמֵר הִלְוָהוּ מָעוֹת שׁוֹמֵר חִנָּם הִלוָוהוּ פֵירוֹת שׁוֹמֵר שָׂכָר. אָבָּא שָׁאוּל אוֹמֵר מוּתָּר אָדָם לְהַשְׂכִּיר מַשְׁכּוֹנוֹ שֶׁל עָנִי לִהְיוֹת פּוֹסֵק עָלָיו וְהוֹלֵךְ מִפְּנֵי שֶׁהוּא כְמֵשִׁיב אֲבֵידָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** All artisans are paid trustees⁷⁰, but in any case where he said, take what is yours and bring money, he becomes an unpaid trustee⁷¹. Watch over what is mine and I shall watch over what is yours, paid trustee⁷². Watch over what is mine, and he said, put it down before you, an unpaid trustee⁷³”, as in the Babli and the Mishnah manuscript corrected by Maimonides in his autograph Commentary.. He who gives a loan on a pledge is a paid trustee⁷⁴; Rebbi Jehudah said, if he lent money, he is an unpaid trustee⁷⁵, if produce, a paid trustee⁷⁶. Abba Shaul said, a person is authorized to rent out a poor person’s pledge to continuously slice off [from the loan] because he is like a person who returns lost property⁷⁷ 4:6, Note 168..

footnotes:
⁷⁰ As such, he is liable if the article was stolen or lost, in contrast to the unpaid trustee who swears but does not pay (Mishnah 7:9). Since the artisan earns his money by creating or repairing other people’s possessions, he is rewarded for having them.
⁷¹ From the moment the client is informed that his order is ready, the artisan no longer has a monetary interest in keeping the object.
⁷² The mutual services are worth money.
⁷³ As the Halakhah points out, the Mishnah really should read: “put it down before me
⁷⁴ The pledge will save the creditor an application to the court for forclosure in case the loan was not repaid. This convenience is worth money in the opinion of this Tanna.
⁷⁵ In his opinion, the possibility of a future advantage is not money’s worth today.
⁷⁶ Giving a loan in produce against a pledge transfers the risk of spoilage to the borrower. This is an immediate advantage to the creditor which makes him a paid trustee.
⁷⁷ The creditor of a loan on a pledge by a poor person has automatic permission to transform the loan into an antichretic loan in which the yield of the pledge is used to amortize (“slice off”) the loan. Once the loan is repaid, the pledge is returned to the borrower who otherwise probably would have no possibility of redeeming his pledge. Cf. Giṭṭin


###### Jerusalem Talmud Bava Metzia 6:5:2
[Jerusalem Talmud Bava Metzia 6:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:5:2)

**הלכה:** כָּל הָאוּמָּנִין שׁוֹמְרֵי שָׂכָר כול׳. הָדָא אַנְטִיכְרֵיסִים רִבִּית הוּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “All artisans are paid trustees,” etc. This ἀντίχρησις⁷⁸ is interest.

footnotes:
⁷⁸ In E correctly: אנטיכריסיס “Substitution of usufruct for interest.” The antichretic loan described by Abba Shaul is unquestionably permitted since it is easily verifiable that all earnings of the pledge be used to reduce the amount of the loan. What is questionable is a loan in which the creditor himself uses the pledge and credits the borrower’s account with a specified amount per accounting period. It is held that such a set-up automatically contains a certain amount of interest and is permissible only between Jews and Gentiles.


###### Jerusalem Talmud Bava Metzia 6:5:3
[Jerusalem Talmud Bava Metzia 6:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:5:3)

שְׁמוּאֵל אָמַר. כְּשֶׁאָמַר לוֹ. הַנַּח לְפָנַיי. אֲבָל אָמַר לוֹ. הַנַּח לְפָנֶיךָ. אֵינוֹ לֹא שׁוֹמֵר חִנָּם וְלֹא שׁוֹמֵר שָׂכָר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Samuel⁷⁹ L has ששאל “that he asked”, a scribal error. In the Babli, 81b, the statement is attributed to Rav’s student Rav Huna. said, if he said, put it down before me. But if he said, put it down before yourself, he is neither an unapaid nor a paid trustee⁸⁰.

footnotes:
⁷⁹ Reading of E and editio princeps.
⁸⁰ The Yerushalmi version really is a rejection of any responsibility by the person asked to act as trustee.


###### Jerusalem Talmud Bava Metzia 6:5:4
[Jerusalem Talmud Bava Metzia 6:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:5:4)

אָמַר רִבִּי יוֹחָנָן. רוֹצֵה אָדָם לִיתֵּן כַּמָּה וְלִמְכּוֹר פֵּירוֹתָיו עַל יְדֵי מַשְׁכּוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. רוֹצֵה אָדָם לִיתֵּן כַּמָּה וְלִמְכּוֹר פֵּירוֹתָיו לְמִי שֶׁיְּפַיְיסֶנּוּ עַל יְדֵי מַשְׁכּוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan said, a person is ready to give something so that he can sell his produce based on a pledge⁸¹. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina said, a person is ready to give something so that he can sell his produce to somebody who will appease him by a pledge⁸².

footnotes:
⁸¹ He gives a reason for R. Jehudah to declare the lender of produce to be a paid trustee. The creditor not only transfers the risk of spoilage to the borrower but also has his claim covered by a pledge.
⁸² He differs with R. Joḥanan in extending the status of paid trustee not only to the person who lends against a pledge but also to the lender without pledge who only receives a pledge later against extension of the loan for an additional period.


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

**משנה:** הַמַּעֲבִיר חָבִית מִמָּקוֹם לְמָקוֹם וְנִשְׁבְּרָה בֵּין שׁוֹמֵר הִנָּם בֵּין שׁוֹמֵר שָׂכָר יִישָּׁבֵעַ. רִבִּי אֱלִיעֶזֶר אוֹמֵר זֶה וְזֶה יִשָּׁבֵעַ וְתָמֵיהַּ אֲנִי אִם יְכוֹלִין זֶה וְזֶה לְהִישָּׁבֵעַ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One who transports an amphora from place to place and it breaks shall swear⁸³, whether unpaid or paid trustee. Rebbi Eliezer said, both shall swear⁸⁴, but I am wondering whether any of them be able to swear⁸⁵.

footnotes:
⁸³ That it did not happen because of his negligence.
⁸⁴ This is the rule he was taught by his teachers.
⁸⁵ Since the paid trustee is liable whether it was his fault or not, why and about what should he swear? The unpaid trustee is not liable if he swears, but how can he be sure that nothing he did contributed to the accident?


###### Jerusalem Talmud Bava Metzia 6:6:2
[Jerusalem Talmud Bava Metzia 6:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Metzia/r/6:6:2)

**הלכה:** הַמַּעֲבִיר חָבִית מִמָּקוֹם לְמָקוֹם כול׳. תַּנֵּי רִבִּי נְחֶמְיָה קַדָּר מְסַר קַדְרוֹי לְבַר נַשׁ תָּבְרִין. אָרִים גּוּלְתֵיהּ. אֲתַא גַבֵּי רִבִּי יוֹסֵי בַּר חֲנִינָה אֲמַר לֵיהּ. אֵיזִיל אֱמוֹר לֵיהּ. לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים. אֲזַל וַאֲמַר לֵיהּ וִיהַב גּוּלְתֵיהּ. אֲמַר לֵיהּ. יְהַב לָךְ אַגְרָךְ. אֲמַר לֵיהּ. לָא. אֲמַר לֵיהּ. זִיל וֶאֱמוֹר לֵיהּ וְאָרְחוֹת צַדִּיקִים תִּשְׁמוֹר. אֲזַל וַאֲמַר לֵיהּ וִיהַב לֵיהּ אַגְרֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “One who transports an amphora from place to place,” etc. It was stated⁸⁶: ⁸⁷ Rebbi Nehemiah the potter gave his pots to a person who broke them. He⁸⁸ 44 (ed. Luncz, Jerusalem 1899, p. 615) against the opinion of S. Lieberman who here suspects a lacuna. confiscated his⁸⁹ coat. He⁸⁹ went to Rebbi Yose ben Ḥanina, who told him, go and tell him: ⁹⁰ 2:20.“That you should go in the ways of good people.” He⁸⁹ went and told him⁸⁸ 44 (ed. Luncz, Jerusalem 1899, p. 615) against the opinion of S. Lieberman who here suspects a lacuna. who then returned his coat. He⁹¹ asked him, did he⁸⁸ 44 (ed. Luncz, Jerusalem 1899, p. 615) against the opinion of S. Lieberman who here suspects a lacuna. pay your wages? He⁸⁹ said, no. He⁹¹ told him, go and tell him: “And to the paths of the just you shall keep.” He⁸⁹ went and told him⁸⁸ 44 (ed. Luncz, Jerusalem 1899, p. 615) against the opinion of S. Lieberman who here suspects a lacuna. who then paid his wages.

footnotes:
⁸⁶ Since R. Yose ben Ḥanina was a second generation Amora, this expression is inappropriate.
⁸⁷ In the Babli, 83a, the story is told about Rabba bar bar Ḥana and Rav. Its upshoot is that while the teamster who breaks something in transport is liable, if he is poor one should not insist on the letter of the law.
⁸⁸ R. Nehemiah the potter. The reading is confirmed by Kaftor wa-Peraḥ
⁸⁹ The transporter.
⁸⁹ The transporter.
⁹⁰ Prov.
⁸⁹ The transporter.
⁸⁸ R. Nehemiah the potter. The reading is confirmed by Kaftor wa-Peraḥ
⁹¹ R. Yose ben Ḥanina.
⁸⁸ R. Nehemiah the potter. The reading is confirmed by Kaftor wa-Peraḥ
⁸⁹ The transporter.
⁹¹ R. Yose ben Ḥanina.
⁸⁹ The transporter.
⁸⁸ R. Nehemiah the potter. The reading is confirmed by Kaftor wa-Peraḥ