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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Metzia 114

BAVA METZIA 112-115 - these Dafim have been dedicated anonymously l'Iluy Nishmas Tzirel Nechamah bas Tuvya Yehudah.


(a) When Ravin asked his Rebbes whether 'Mesadrin le'Ba'al-Chov' from a 'Gezeirah-Shavah' of "Michah" "Michah", what did they answer him?

(b) He did however, receive a clear indication from the answer to a She'eilah that was asked in the Beis ha'Medrash regarding Hekdesh.
What was the She'eilah?

(c) Why do we not assess the Noder according to his wealth?

(d) Rebbi Ya'akov in the name of bar Pada (or Rebbi Yirmiyah in the name of Ilfa) resolved the She'eilah with a 'Kal va'Chomer'.
What 'Kal va'Chomer' did he learn regarding Mesadrin by Hekdesh from a Ba'al-Chov?

(a) Rebbi Yochanan does not argue with bar Pada with regard to a Ba'al-Chov. What does he learn from the Pasuk in Bechukosai "Ish Ki Yafli *Neder be'Erk'cha* Nefashos"?

(b) What does bar Pada learn from that Pasuk?

(c) What will the Din be if one promises to give the value of his leg to Hekdesh?

(d) How do we try to learn 'Mesadrin' by Ba'al-Chov with a 'Kal va'Chomer from Erchin?

(a) We counter this proof (Mesadrin by Ba'al-Chov with a 'Kal va'Chomer' from Erchin) however, from the Pasuk in Bechukosai (in connection with Erchin) "ve'Im Mach *Hu* me'Erkecha".
What do we learn from there?

(b) What does the Tana Kama of our Mishnah (who holds 'Mesadrin le'Ba'al-Chov' see also Tosfos 've'Idach']), learn from this Pasuk?

(a) How do we try and learn the Din of Machzirin (returning the Mashkon) by Hekdesh from a Ba'al-Chov?

(b) We initially refute this proof from the Pasuk in Re'ei "ve'Shachav be'Salmaso u'Veracheka".
What do we try to learn from?

(c) We reject this argument however, from the Pasuk in Eikev "ve'Achalta ve'Sava'ata u'Verachta", from which we learn that Hekdesh does require a B'rachah.
How do we finally explain why 'Ein Machzirin' by Hekdesh from the Pasuk "u'Lecha Tih'yeh Tzedakah"?

Answers to questions



(a) Rabah bar Avuhah met Eliyahu ha'Navi in a Beis ha'Kevaros.
What did he (Eliyahu) answer when he asked him ...
  1. ... whether 'Mesadrin le'Ba'al-Chov' or not? From where did he learn 'Mesadrin'?
  2. ... from where the Mishnah in T'rumos learns that a naked person should not separate Terumah? Why indeed not?
  3. ... what he was doing in a Beis ha'Kevaros, seeing as he was a Kohen?
(b) What is Rebbi Shimon's source for this ruling (based on the fact that the Torah opens the Parshah of Tum'as Ohel with the words "Adam Ki Yamus be'Ohel")?
(a) From where did Rabah bar Avuhah learn that Eliyahu was a Kohen?

(b) What did Rabah bar Avuhah reply when Eliyahu asked him whether he had not learned the Beraisa in Taharos that he quoted him?

(c) Mo'ed, Nashim and Nezikin (as opposed to Zera'im and Taharos) were certainly applicable, but how could one say that about Kodshim?

(d) Why had Rabah bar Avuhah not completed the four Sedarim?

(a) What did Eliyahu do to alleviate Rabah bar Avuhah's situation?

(b) What caused the latter to throw the leaves away?

(c) How did he nevertheless become rich?

(d) How much did he sell his coat for? What did he do with the proceeds?

(a) We query the Beraisa which extrapolates from the Pasuk "ve'Im Ish Ani Hu Lo Sishkav ba'Avoto", 'ha Ashir Shachiv'.
How do we initially understand the Beraisa?

(b) What problem do we have with this explanation?

(c) So how do we finally explain it?

(a) The Beraisa states 'ha'Malveh es Chaveiro, Eino Rashai Le'mashkeno, ve'Eino Chayav Le'hachzir Lo, ve'Over al Kol ha'Sheimos Halalu'.
What does this last phrase refer to?

(b) Rav Sheishes amends 've'Eino Chayav Le'hachzir Lo' to read 'Chayav La'hachzir Lo', and it refers to where he did take the Mashkon.
According to him, to which part of the Beraisa does 've'Over al Kol ha'Sheimos Halalu' pertain?

(a) What objection does Rava raise to Rav Sheishes explanation?

(b) How does Rava therefore explain the Beraisa? What does he add to the Tana's words?

(c) How does *he* then explain the Tana's final phrase 've'Over ... '?

(d) How does the Tana know that the Mitzvah of returning a Mashkon does not extend to a Mashkon be'Sha'as Halva'ah?

(a) What does the Pasuk ...
  1. ... in Mishpatim "Ad Bo ha'Shemesh Teshivenu Lo" imply? When does the creditor return the Mashkon and when does he take it?
  2. ... in Ki Seitzei "Hashev Tashiv Lo es he'Avot ke'Vo ha'Shemesh"?
(b) How did Rava query Rav Shizbi when he quoted a Beraisa "Ad Bo ha'Shemesh Teshivenu Lo", 'Zu K'sus Laylah'. "Hashev Tashiv Lo es he'Avot ke'Vo ha'Shemesh", 'Zu K'sus Yom'?

(c) If, as he told Rav Shizbi, it was unnecessary to erase the Beraisa, then how does he interpret it? What does 'K'sus Laylah' and 'K'sus Yom' mean?

(a) What does Rebbi Yochanan say about a Mashkon which the creditor returned, and the debtor then died?

(b) Why does this ruling not clash with the principle that the Metaltelin of Yesomim are not Meshubad to the Ba'al-Chov?

(a) Rebbi Meir in the Beraisa asks why, after taking a Mashkon, the creditor is obligated to return it.
Why does this Kashya make no sense?

(b) So we amend Rebbi Meir's Kashya to read that having returned it, why does he take it back?
What does he answer?

(c) What does this imply, that will pose a Kashya on Rebbi Yochanan (who permits the creditor to take the Mashkon, even from off the Yesomim's back?

(d) Rav Ada bar Masna answers that, seeing as the Beraisa anyway needs to be amended, we may as well amend it further.
How does he therefore amend it to conform with Rebbi Yochanan's ruling?

Answers to questions

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