Traité Bava Metzia

Traduction française en préparation — version anglaise (Steinsaltz) : that this applies to laborers who work with oxen, whose potential for causing damage is great if they are not supervised, as they will trample the crops.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna teaches that one who found a lost garment spreads it for its sake to ventilate it, but may not use it as a decoration for his own prestige. A dilemma was raised before the Sages: If one spreads it both for his sake and for its sake, what is the halakha?

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara suggests: Come and hear proof from the mishna: He spreads it for its sake. The Gemara infers: For its sake, yes, he spreads it, but both for his sake and for its sake, he may not do so. The Gemara rejects the proof: Say the latter clause of the mishna: But not for his own prestige. The Gemara infers: It is for his prestige alone that he may not spread it, but for its sake and for his sake, one may well do so. Rather, no inference is to be learned from this mishna, as there are conflicting inferences from the first clause and the latter clause.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara suggests: Come and hear a proof from a baraita: If one finds a lost garment, he may not spread it on a bed or on a hanger for his sake, but he may spread it on a bed or on a hanger for its sake. If guests happened to visit, he may not spread it, neither on a bed nor on a hanger and neither for his sake nor for its sake. Apparently, it is prohibited to spread it for both his sake, to enhance his prestige before his guests, and for its sake.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara rejects this proof: It is different there, as spreading it before his guests is tantamount to burning it, either due to the evil eye that will result, or due to thieves, as once the guests are aware of the valuable item in his possession they may be tempted to steal it.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara suggests: Come and hear a proof from a baraita: If one introduced a calf into a yoke [lirvaka] so that it would suckle, and it threshed with the cows, it is fit for use in the ritual of the heifer whose neck is broken, because the owner did not intend for it to perform labor. But if the owner introduces it so that it will suckle and it will thresh, it is unfit for use in that ritual because his intent is for the calf to perform labor, and the intentional performance of labor disqualifies it. And here, isn’t the placement of the calf in the yoke for both his sake, threshing, and for its sake, suckling, and the baraita teaches that the calf is unfit? Apparently, it is prohibited for one who found a lost garment to spread it for both his sake and for its sake.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara rejects this proof by citing a verse written with regard to the heifer whose neck is broken. It is different there, as the verse states: “The Elders of that city shall take a heifer of the herd that has not been worked with and that has not pulled a yoke” (Deuteronomy 21:3), indicating that the heifer is rendered unfit in any case of labor performed. Therefore, no conclusion can be drawn with regard to spreading the garment.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: If it is so that the calf is rendered unfit by any labor that it performed, then it should be unfit even in the first clause, where the owner did not intend for the calf to perform labor.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers. This is comparable only to this other case, as we learned in a mishna (Para 2:4): If a bird rested upon a red heifer, it remains fit for use in the purification ritual, as supporting the bird on its back is considered neither labor nor comparable to pulling a yoke. If a male animal mounted it for mating, it is unfit for use in the purification ritual. The Gemara asks: What is the reason for the difference between the two cases?

Traduction française en préparation — version anglaise (Steinsaltz) : The difference is in accordance with the statement of Rav Pappa, as Rav Pappa says with regard to the verse written concerning the heifer whose neck is broken: “And the Elders of that city shall take a heifer of the herd that has not been worked with and that has not pulled a yoke” (Deuteronomy 21:3). If the word were written with an additional letter vav, which would mean the passive: Has been worked with [ubbad], and we also vocalized the word in the passive voice, ubbad, I would say that even if the heifer performed labor by itself, it is disqualified for use in the ritual. If the word were written without an additional letter vav, which would mean the active: He used it for labor [avad], and we also vocalized the word in the active voice, avad, I would say that indicates that the heifer was fit for use in the ritual until its owner intentionally used it for labor.

Traduction française en préparation — version anglaise (Steinsaltz) : Now that the word is written without an additional letter vav as avad and we vocalize the word with an additional letter vav, as ubbad, in order to render the heifer unfit we require the situation described by the word ubbad be similar to the situation described by the word avad. Just as the word avad indicates that the owner is amenable to the performance of that labor, so too, the word ubbad means that the owner is amenable to the performance of that labor. Since the owner is amenable to the heifer mating, the heifer is rendered unfit. So too, in the first clause of the baraita: If one introduced a calf into a yoke so that it may suckle, and it threshed with the cows, it is fit for use in the ritual of the heifer whose neck is broken, because the owner is not amenable to its performing labor.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna teaches: If one found silver vessels or copper vessels, he may use them for their own sake; and the same halakha applies to other vessels. The Sages taught in a baraita: One who finds wooden vessels uses them, so that they will not deteriorate due to lack of use. If one found copper vessels he uses them with hot water, but not directly on the fire, due to the fact that it erodes them. If one found silver vessels he uses them with cold water, but not with hot water, because it tarnishes them. If one found rakes or axes, he may use them with soft substances but not with hard substances because using them with those substances damages them. If one found gold vessels or glass vessels, which do not deteriorate due to lack of use, he may not touch them until Elijah will come and identify the owner.