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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Kama 17


(a) According to Rebbi Yehudah, "the great Kavod" (that Yisrael did to Chizkiyahu ha'Melech after his death) referred to the thirty-six thousand men Chalutzei Katef walked in front of his stretcher at his burial.
What does 'Chalutzei Katef' mean?

(b) On what grounds does Rebbi Nechemyah object to this explanation?

(c) So how does Rebbi Nechemyah explain ...

  1. ... the Pasuk in Divrei Hayamim?
  2. ... in one of two ways, the fact that, in the days of the Tana'im, they would also carry a Sefer-Torah before a great man who had died?
(a) Rabah bar bar Chanah described how he was once accompanying his Rebbe, Rebbi Yochanan to pick his brains on certain matters that required clarification. When, after he emerged from the bathroom, he asked him about Rebbi Nechemyah's explanation, what three things did he make a point of doing before answering?

(b) In light of Rebbi Nechemyah's explanation, how did Rebbi Yochanan resolve the Pasuk (placing Chizkiyahu a cut above everybody else, and the current Minhag to [seemingly] do the same for Talmidei-Chachamim of that generation)?

(c) How do we resolve this with what we learned in Kidushin, that the greatness of Torah-study lies in the fact that it brings to fulfillment of the Mitzvos (placing the latter on a higher plain than the former)?

(d) What is then the order of precedence regarding the three Mitzvos under discussion?

(a) Rebbi Yochanan in the name of Rebbi Shimon bar Yochai explains the Pasuk in Yeshayah "Ashreichem Zor'ei al Kol Mayim, Meshalchei Regel ha'Shor ve'ha'Chamor", Which two ...
  1. ... Mitzvos are hinted in "Zor'ei" and "Mayim" respectively?
  2. ... tribes are hinted in "ha'Shor ve'ha'Chamor"?
(b) 'The inheritance of Yosef' in this context, refers to the 'bed' of Yosef, the largest of all the tribes (a promise of many offspring or of importance - see Agados Maharsha).
What does Rebbi Yochanan mean by 'the inheritance of Yisachar'?

(c) According to the second explanation, 'the inheritance of Yosef' refers to one's enemies falling like skittles, like Yosef's enemies fell before them.
What does 'the inheritance of Yisachar' then refer to?

***** Hadran Alach Perek Arba'ah Avos *****

***** Perek Keitzad ha'Regel *****


(a) We have already discussed the difference between Regel and Tzeroros. What will be the Din if one's animal treads on a vessel and breaks it, and the broken vessel then shoots up and breaks another vessel?

(b) What does the Tana say with regard to ...

  1. ... an object (or a bucket) that is tied on a rope to the foot of one's chicken that swings with the movement of the chicken and breaks someone else's vessels?
  2. ... one's chicken that whilst hopping on one foot, kicks up a stone, which breaks a vessel belonging to someone else?
Answers to questions



(a) What did Rava answer Ravina, when he asked him why the Tana of our Mishnah found it necessary to repeat the rudiments of Regel with regard to Beheimah, after having taught them with regard to Regel itself?

(b) What did Rava reply when Ravina asked him the same Kashya with regard to the Tana's repetition of 'Beheimah', after having taught 'Shen'?

(c) Why could he not give the same answer there?

(d) So Rav Ashi answered the latter Kashya with 'Tana Shen di'Beheimah ve'Tana Shen de'Chayah'.
Why might we otherwise have thought that Shen de'Chayah is not included in Shen di'Beheimah? What does the Tana then teach us?

(a) Why does the Tana place Shen de'Chayah (which is not written explicitly in the Pasuk) before Shen di'Beheimah (which is)?

(b) In the Reisha however, he nevertheless puts Shen before Beheimah (despite the fact that it is written explicitly), because one cannot really put the Toldah before the Av.
What is the alternative explanation for this?

(a) The Tana Kama of the Beraisa, discussing Regel and its Toldos, is followed by Sumchus, who adds 'Tzeroros ve'Chazir she'Hayah Nover be'Ashpah ve'Hizik, Meshalem Nezek Shalem'.
Is it not obvious that a Chazir has to pay full damages if it causes damage whilst digging in a trash-heap?

(b) How can the Tana quote Sumchus, who talks about Tzeroros, when the Tana Kama made no mention of them?

(c) What does the Tana Kama say in a case where chickens cause damage with ...

  1. ... their wings, dirty fruit or peck it with their beaks?
  2. ... the wind of their flapping wings? How much will the owner be obligated to pay?
  3. ... dust or pebbles that they kick up whilst dancing on a dough (and spoil the dough)?
(d) What does Sumchus say in all of these cases?
(a) What do we comment on another Beraisa which rules that a bird that damages with the air of its wings as it flies from one place to another is Chayav half damages?

(b) What problem do we have with the Rabbanan, regarding 'Kocho ke'Gufo'?

(c) How do we resolve the problem? If 'Kocho is ke'Gufo', why does one only pay half damages for Tzeroros?

(d) What does Sumchus say with regard to ...

  1. ... Kocho? Is it 'ke'Gufo' or not?
  2. ... the Halachah le'Moshe mi'Sinai of Tzeroros?
(a) What happens to someone who is touched by ...
  1. ... a Zav?
  2. ... an object that was thrown by a Zav?
(b) Rava says that whatever is Tamei by a Zav, the equivalent by Nezikin, pays full damages.
What does he say about whatever is Tahor by a Zav?

(c) What does his latter statement refer to?

(d) But we do not need Rava to teach us Tzeroros.
So what *is* he coming to teach us? Is the Halachah like Rava?

(a) What does the Tana of the Beraisa say in a case where chickens are pecking at the rope of a bucket, the rope snaps and the bucket drops and breaks?

(b) Rava asks what the Din will be if an animal were to tread on a vessel which rolled away and broke.
What are the two sides of the She'eilah? Why might the owner be Chayav to pay ...

  1. ... full damages?
  2. ... half damage?
(c) On what grounds did Rabah (Rava's Rebbe) exempt someone who smashed a vessel that someone else dropped from a roof and that was hurtling to its doom from paying?

(d) Why does Rava not then resolve his She'eilah from there?

(a) The Tana Kama of a Beraisa says 'Hidus Eino Mu'ad'.
What does this mean?

(b) What do 'Yesh Omrim' (Rebbi Nasan) say?

(c) Why is it necessary to amend the words of the Tana Kama (to read 'Hidus ve'Hitiz')? Why can we not understand them as they stand?

(d) If they are not arguing over Rava's She'eilah (whether we go after where the vessel finally breaks [the Tana Kama], or after where the animal struck it [Yesh Omrim]), then what are they arguing about?

Answers to questions

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