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Bava Basra 143

1) [line 1] KARKISH BAH REISHEI - he nodded his head (in approval)
2a) [line 2] KENI K'CHAMOR - you shall acquire ownership like a donkey
b) [line 3] AT V'CHAMOR - you and the donkey [shall acquire ownership]
3) [line 7] EIN LECHA MAR B'KISHUS ELA PENIMI SHE'BO - there is no part of a cucumber that is more bitter than the center of it

4a) [line 11] RA - bad (spoiled, rotten, inferior) produce
b) [line 12] YAFAH - fine (superior) produce
5) [line 12] "V'LO SIS'U ALAV CHET BA'HARIMCHEM ES CHELBO MINENU..." - "You shall not bear a sin for it when you separate its choicest (lit. fattest) part from it..." (Bamidbar 18:32)

6) [line 14] IM EINO KADOSH, NESI'US CHET LAMAH? - [the verse implies that if one separates Terumah from the inferior produce to fulfill the requirement for superior produce, he bears his sin.] If the inferior produce does not become Terumah, why does he bear any sin (i.e. what did he do wrong)?

7) [line 18] LIKET ECHAD KALKALAH SHEL TE'ENIM - a man picked a cluster of figs
8) [line 19] SHELAHEN HAYESAH - it belonged to the women (he took it from them without permission)

9) [line 19] V'SHEL SHEVI'IS HAYESAH - the figs were grown during the Shevi'is year (SHEVI'IS)
(a) The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that 1. they must be considered ownerless; anyone may come into any field and pick the fruit that he intends to eat. 2. The fruits may not be bought and sold in a normal fashion (see Insights to Sukah 39:2). 3. The Torah requires that the fruits of Shevi'is be used only for eating or drinking (in the normal manner of eating for that type of fruit) or for burning to provide light (in the case of oil). They may not be wasted or used for medicinal purposes or animal fodder, etc.
(b) One may not do any work with the land or with trees growing from the land that makes improvements.
(c) The Shemitah year is meant to teach the Jewish people to rely on HaSh-m for their sustenance, a fact that is not always clear to them during the six years in which they work their own fields.
(d) In the case of our Gemara, since it was the Shevi'is year, the figs that the man picked were considered ownerless and thus the man was entitled to pick them and take them for himself (and use them to be Mekadesh a woman).

10) [line 22] EIN ACHAYOS MEKUDASHOS - sisters cannot become married [to the same man] (ISHAH V'ACHOSAH)
A man may not marry his wife's sister during his wife's lifetime, as the verse states, "A woman as well as her sister do not marry, to make them quarrel" (Vayikra 18:18).

11) [line 23] NOCHRIYOS - women who are not related to each other
12) [line 24] HAINU D'CHAZA'I RAV HUNA BAR AVYA B'CHELMA - that is why I saw Rav Huna the son of Rav Avya in a dream (RABEINU GERSHOM's text reads that he saw Rav Avya in a dream)

13) [line 29] KANSAH MECHETZEH - she acquires half of the property (and not just a portion equal to the shares that the man's sons receive)

14) [line 30] "V'HAYESAH L'AHARON UL'VANAV" - "It shall be given to Aharon and to his sons." - This verse is discussing the weekly distribution of the 12 loaves of the Lechem ha'Panim to the Kohanim, which are to be divided between the Kohen Gadol and the other Kohanim. The Kohen Gadol receives half of them, while the other Kohanim receive the other half.

15) [line 32] BAR CHALUKAH HU - he is fit to receive a share [of the Lechem ha'Panim, like any other Kohen, and thus the verse does not have to specify that he receives a share]

16) [line 32] L'HACHI PARAT BEI RACHMANA - for that reason the Torah explicitly mentions him

17) [line 33] L'MISHKAL PALGA - to teach that he receives half [of the loaves, and not just one portion like the other Kohanim]

18) [line 34] DAYAH SHE'TITOL - it suffices that she should take

19) [line 36] AGVEI SHMUEL PALGA - Shmuel collected half (of the property for the woman, and not just a share equal to that of the sons)

20) [line 38] DEMEI KELILA D'SHADU D'VEI MALKA A'AVULEI V'A'ISTERUGEI - the [tax to collect] money for the crown which the king's house levied upon the rich people and the officers

21) [line 39] NEISVU - they should give
22) [line 40] HACHI HASHTA - now, [is it] so?
23) [line 40] HASAM ME'IKARA KI HAVU KASVEI - there (in the case of the tax for the king's crown), originally when they would write [the edict to collect money for the crown]

24) [line 42] MESAYE'EI BAHADAIHU - they would help them
25) [line 43] MAI D'KA KASVEI - this that they write [explicitly that the officers must pay together with the rich people]

26) [line 44] HAREI ALAI MINCHAH ME'AH ISARON L'HAVI BI'SHNEI KELIM - I hereby accept upon myself to bring a Minchah (voluntary flour offering) of 100 Esronim, to be brought in two utensils. The maximum amount of flour that can be brought in one utensil is 60 Esronim (Menachos 103b).


27) [line 5] ANAN SAHADEI - lit. "we are witnesses," meaning that it is as clear to us as if he stated it himself

28) [line 5] L'KORBAN GADOL KA MECHAVEIN - he had intention to bring a large Minchah offering

29) [line 9] SADEH INYAN U'MECHETZAH - the cases of "Sadeh," "Inyan," and "Mechetzah"
(a) SADEH - "Sadeh" refers to the ruling of Rav Yosef (12b) in the case of two or more heirs who inherited a number of fields from their father. One of the heirs preferred to receive a specific field as his share of the inheritance, since that field borders his other property. Rav Yosef ruled that the other heirs are entitled to refuse his request.
(b) INYAN - "Inyan" refers to the ruling of Rav Yosef (114b) that a Kinyan is finalized when the parties involved are no longer involved in discussing the matter.
(c) MECHETZAH - The case of "Mechetzah" refers the ruling of Rav Yosef (which the Gemara here discusses) in a case in which a man declared that he is giving his property to his wife and to her sons. It was not clear whether his intention was to give a half of all of his property to his wife and to give the other half to her sons (to divide up equally among them), or whether his intention was to divide up his property equally among his wife and her sons, giving his wife a share equal to the share of each son. Rav Yosef ruled that whenever one person is specified together with a group of people, that person receives half and the group receives half, as he derives from a verse.

30) [line 9] HA'HU D'SHADAR PISKEI D'SHIRA'EI L'VEISEI - a certain person sent pieces of silk garments to his home

31) [line 10] HA'RE'UYIN LA'BANIM, LA'BANIM - those that are fitting for sons, are to be given to the sons

32) [line 12] KALASA - daughter-in-law
33) [line 13] V'IY BENASEI LO NESIVAN - and if his daughters are not married
34) [line 13] LO SHAVAK - he does not leave [his daughters and send gifts to his daughters-in-law]

35) [line 15] MI KARU INSHEI L'VRA BENAI - do people call a son, "my sons"
36) [line 18] UL'MOSHCHAH LI'VERATA B'MATANAH KA'ASI - and his intention is to include the daughter in the gift

37) [line 19] "U'VNEI DAN CHUSHIM" - "and the sons of Dan were Chushim." (Bereishis 46:23)

38) [line 21] K'CHUSHIM SHEL KANEH - (a) (O.F. troche - cluster) like the thicket of reeds; (b) like the leaves or knots of reeds (RASHBAM)

39) [line 21] "U'VNEI FALU ELI'AV" - "and the sons of Palu were Eli'av." (Bamidbar 26:8)

40) [line 22] "U'VNEI EISAN AZARYAH" - "and the sons of Eisan were Azaryah." (Divrei ha'Yamim I 2:8)

41) [line 28] HA'MUDAR HANA'AH - one who is prohibited to derive benefit from another person because of a vow (Neder)

42) [line 30] HISHBICHU LA'EMTZA - the value of the appreciation of the property is divided equally among all of the heirs

43) [line 31] IM AMRU "RE'U MAH SHE'HINI'ACH ABA" - if they (the older sons) said, "See what our father left [for us, which we are ready to divide and to take our portion]." They said this in front of witnesses or in front of Beis Din, declaring that they are ready to divide the estate and take their portion and produce an income with it. Beis Din, however, tarried in dividing the estate, and thus the sons went ahead and used the amount equal to their portion to produce income.

44) [line 39] MACHMAS ATZMAN - because of their own effort and expenses

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