Bava Kamma — Daf 116b

להביא כרוב ודורמסקנין לחולה והלך ומצאו שמת או שהבריא נותן לו שכרו משלם

א"ל מי דמי התם עביד שליח שליחותיה הכא לא עביד שליח שליחותיה:

ת"ר שיירא שהיתה מהלכת במדבר ועמד עליה גייס לטורפה מחשבין לפי ממון ואין מחשבין לפי נפשות

ואם שכרו תייר ההולך לפניהם מחשבין אף לפי נפשות ולא ישנו ממנהג החמרין

רשאין החמרין להתנות שכל מי שיאבד לו חמורו יעמיד לו חמור אחר בכוסיא אין מעמידין שלא בכוסיא מעמידין לו ואם אמר תנו לי ואני אשמור אין שומעין לו

פשיטא לא צריכא דאית ליה חמרא אחרינא מהו דתימא הא קא מינטר ליה קמ"ל שאני נטירותא דחד מנטירותא דבי תרי:

ת"ר ספינה שהיתה מהלכת בים עמד עליה נחשול לטובעה והקילו ממשאה מחשבין לפי משאוי ואין מחשבין לפי ממון ולא ישנו ממנהג הספנים

ורשאין הספנים להתנות שכל מי שאבדה לו ספינה יעמיד לו ספינה אחרת אבדה לו בכוסיא אין מעמידין שלא בכוסיא מעמידין לו ואי פירש למקום שאין הספינות הולכין אין מעמידין

פשיטא לא צריכא דבניסן מרחקי חד אשלא ובתשרי מרחקי תרי אשלי וקא אזיל ביומי ניסן למקום תשרי מהו דתימא דוושיה נקיט ואזיל קמ"ל

ת"ר שיירא שהיתה מהלכת במדבר ועמד גייס וטרפה ועמד אחד מהן והציל הציל לאמצע ואם אמר אני אציל לעצמי הציל לעצמו

היכי דמי אי דיכול להציל אפילו סיפא נמי לאמצע ואי דלא יכול להציל אפילו רישא נמי לעצמו

אמר רמי בר חמא הכא בשותפין עסקינן וכגון זה שותף חולק שלא לדעת חבירו אמר פליג לא אמר לא פליג

רבא אמר הכא בפועלין עסקינן וכרב דאמר רב פועל יכול לחזור בו אפילו בחצי היום

וכמה דלא הדר ביה כברשותיה דבעל הבית דמי וכי הדר ביה טעמא אחרינא הוא דכתיב (ויקרא כה, נה) כי לי בני ישראל עבדים ולא עבדים לעבדים

רב אשי אמר כשיכול להציל ע"י הדחק גלי דעתיה לעצמו לא גלי דעתיה לאמצע:

מתני׳ הגוזל שדה מחבירו ונטלוה מסיקין אם מכת מדינה היא אומר לו הרי שלך לפניך אם מחמת הגזלן חייב להעמיד לו שדה אחר:

גמ׳ אמר רב נחמן בר יצחק מאן דתני מסיקין לא משתבש ומאן דתני מציקין לא משתבש מאן דתני מציקין לא משתבש דכתיב (דברים כח, נג) במצור ובמצוק

ומאן דתני מסיקין לא משתבש דכתיב (דברים כח, מב) יירש הצלצל ומתרגמינן יחסניניה סקאה:

אם מחמת הגזלן חייב: היכי דמי אילימא דאנסוה לארעא דידיה ולא אנסוה כולי ארעתא הא מרישא שמעת מינה אם מכת מדינה היא כו' אי לא לא

לא צריכא דאחוי אחוויי לישנא אחרינא הב"ע כגון דאנסוה עכו"ם ואמרי ליה אחויי ארעתיה ואחוי ההוא בהדייהו

ההוא גברא דאחוי אכריא דחטי דבי ריש גלותא אתא לקמיה דרב נחמן חייביה רב נחמן לשלומי יתיב רב יוסף אחוריה דרב הונא בר חייא ויתיב רב הונא בר חייא קמיה דרב נחמן א"ל רב הונא בר חייא לרב נחמן דינא או קנסא

א"ל מתניתין היא דתנן אם מחמת הגזלן חייב להעמיד לו שדה ואוקימנא דאחוי אחוויי בתר דנפק א"ל רב יוסף לרב הונא בר חייא מאי נפקא לך מיניה

to bring cabbage or damascene  plums for a sick person, and by the time he arrived he found him already dead or fully recovered, his hire  would have to be paid in full'?  — He replied: What comparison is there? In that case the messenger performed his errand,  whereas here the messenger did not perform his errand. Our Rabbis taught: If a caravan was travelling through the wilderness and a band of robbers threatened to plunder it, the contribution to be paid by each [for buying them off] will be apportioned in accordance with his possessions [in the caravan,] but not in accordance with the number of persons there.  But if they hire a guide to go in front of them, the calculation will have to be made also  according to the number of souls in the caravan,  though they have no right to deviate from the general custom of the ass-drivers.  The ass-drivers are entitled to stipulate that one who loses his ass should be provided with another ass.  [If, however, this was caused] by negligence, they would not have to provide him with another ass; where this was done without any negligence [on his part], he is provided with another ass. If he said: Give me the money for the ass and I will [buy it myself and]  in any case guard the asses,  we do not listen to him.  Is this not obvious? — No; this is a case where he possesses another ass, and where therefore I might have said that since he has in any case to guard it  [his request should be complied with]: we are therefore told that there is a difference between guarding one and guarding two. Our Rabbis taught: If a boat was sailing on the sea and a gale arose threatening to sink it so that it became necessary to lighten the cargo, the apportionment [of the loss of each passenger] will have to be made according to the weight of the cargo  and not according to the value of the cargo, though they should not deviate from the general custom of mariners.  The mariners are entitled to stipulate that one who loses his boat should be provided with another boat. If this was caused by his fault, they would not have to provide him with another boat, but if without negligence he is provided with another boat. So also if he sailed to a place where boats should not go [and thus lost his boat] they would not have to provide him with another one.  But is this not obvious? — No; [there may be a place where] during Nisan  they generally sail one rope's length away from the shore, whereas during Tishri  they sail two ropes' length away from the shore,  and it so happened here that during Nisan  he sailed in the place fit for sailing during Tishri.  In this case it might be argued that [as] he took his wanted course in sailing,  [he should still be provided with another boat]; we are therefore told [that this is not the case]. Our Rabbis taught: If a caravan was travelling in the desert and a band of robbers threatened to plunder it, and one member of the caravan rose and rescued [some of their belongings], whatever he rescued will go to the respective owners,  whereas if he said at the beginning, 'I am going to rescue for myself', whatever he rescued would belong to himself.  What are the circumstances? If [the other owners were] able to rescue their belongings,  why even in the second case should the rescued belongings not go to the respective owners?  If on the other hand no [other owner was] able to rescue [anything],  why even in the first case should they not belong to the man himself?  — Said Rami b. Hama: We are dealing here with partners, and [in an emergency] like this,  a partner may dissolve partnership even without the knowledge of his fellow: so that where he made a stipulation [as in the concluding clause], the partnership has been dissolved,  whereas if no stipulation was made [as in the first clause] the partnership has not yet been dissolved.  Raba, however, said that we are dealing here with labourers,  and the ruling follows the view of Rab, for Rab said that a labourer  is entitled to withdraw even in the middle of the day.  Hence so long as he did not withdraw, [whatever he rescues is regarded] as being in the possession of the employer, whereas after he had already withdrawn it is a different matter altogether,  as it is written: For unto me the Children of Israel are servants; they are my servants,  but not servants to servants.  R. Ashi said: [We are dealing here with a case] where [any other owner would be] able to rescue [the property] only with great difficulty, so that where he [the one who did the work of rescue] declared his intention,  the belongings rescued will go to him, whereas where he did not declare his intention they will go to their respective owners. MISHNAH. IF A MAN ROBBED ANOTHER OF A FIELD AND BANDITTI [MASSIKIN]  CONFISCATED IT, IF THIS BLOW BEFELL THE WHOLE PROVINCE  HE MAY SAY TO HIM, 'HERE IS THINE BEFORE THEE'; BUT IF IT WAS CAUSED THROUGH THE ROBBER HIMSELF HE WOULD HAVE TO PROVIDE HIM WITH ANOTHER FIELD. GEMARA. R. Nahman b. Isaac said: One who reads here MASSIKIN  is not in error, while one who reads 'Mezikin' is similarly not in error: One who reads 'Mezikin' is not in error as it was written:  In the siege and mazok [straitness];  so also he who reads MASSIKIN is not in error as it is written: The locust [shall] consume,  which is translated,  'The sakkah [sack-carrier]  shall inherit  it.' BUT IF IT WAS CAUSED THROUGH THE ROBBER HIMSELF, HE WOULD HAVE TO PROVIDE HIM WITH ANOTHER FIELD. How are we to understand this? If only this field was confiscated, while all the other fields were not confiscated, could this not be derived from the earlier clause which says: IF THIS BLOW BEFELL THE WHOLE PROVINCE [HE MAY SAY TO HIM 'HERE IS THINE BEFORE THEE'], which implies that if this was not so, the ruling would be otherwise? — No; it is necessary to state the law where he [did not actually misappropriate the field but merely] pointed it out  [to the banditti to confiscate it]. According to another explanation we are dealing here with a case where e.g. heathens demanded of him  with threats to show them his fields and he showed them also this field among his own. A certain person showed [to robbers] a heap of wheat that belonged to the house of the Exilarch. He was brought before R. Nahman and ordered by R. Nahman to pay. R. Joseph happened to be sitting at the back of R. Huna b. Hiyya, who was sitting in front of R. Nahman. R. Huna b. Hiyya said to R. Nahman: Is this a judgment or a fine? — He replied: This is the ruling in our Mishnah, as we have learnt: IF IT WAS CAUSED THROUGH THE ROBBER HIMSELF HE WOULD HAVE TO PROVIDE HIM WITH ANOTHER FIELD, which we interpreted to refer to a case where he showed [the field to bandits]. After R. Nahman had gone, R. Joseph said to R. Huna b. Hiyya: 'What difference does it make