Bava Metzia

שְׁנַיִם אוֹחֲזִין בְּטַלִּית, זֶה אוֹמֵר אֲנִי מְצָאתִיהָ וְזֶה אוֹמֵר אֲנִי מְצָאתִיהָ, זֶה אוֹמֵר כֻּלָּהּ שֶׁלִּי וְזֶה אוֹמֵר כֻּלָּהּ שֶׁלִּי, זֶה יִשָּׁבַע שֶׁאֵין לוֹ בָהּ פָּחוֹת מֵחֶצְיָהּ, וְזֶה יִשָּׁבַע שֶׁאֵין לוֹ בָהּ פָּחוֹת מֵחֶצְיָהּ, וְיַחֲלֹקוּ. זֶה אוֹמֵר כֻּלָּהּ שֶׁלִּי וְזֶה אוֹמֵר חֶצְיָהּ שֶׁלִּי, הָאוֹמֵר כֻּלָּהּ שֶׁלִּי, יִשָּׁבַע שֶׁאֵין לוֹ בָהּ פָּחוֹת מִשְּׁלשָׁה חֲלָקִים, וְהָאוֹמֵר חֶצְיָהּ שֶׁלִּי, יִשָּׁבַע שֶׁאֵין לוֹ בָהּ פָּחוֹת מֵרְבִיעַ. זֶה נוֹטֵל שְׁלשָׁה חֲלָקִים, וְזֶה נוֹטֵל רְבִיעַ:

If two people are grasping a cloak: One says, “I found it” and the other says, “I found it”, or one says “It’s all mine”, and the other says, “It’s all mine”, they each swear that they don’t own less than half of the cloak and they split the cloak. one says, “It’s all mine” and the other says, “It’s half mine”, the one who says, “It’s all mine” swears that he doesn’t own less than ¾ and the one who says “It’s half mine” swears that he doesn’t own less than ¼, and the former takes ¾ and the latter takes ¼.

Mishnah Bava Metzia 1:1 · Mishnah Yomit by Dr. Joshua Kulp

אֲבֵדָתוֹ וַאֲבֵדַת אָבִיו, אֲבֵדָתוֹ קוֹדֶמֶת. אֲבֵדָתוֹ וַאֲבֵדַת רַבּוֹ, שֶׁלּוֹ קוֹדֶמֶת. אֲבֵדַת אָבִיו וַאֲבֵדַת רַבּוֹ, שֶׁל רַבּוֹ קוֹדֶמֶת, שֶׁאָבִיו הֱבִיאוֹ לָעוֹלָם הַזֶּה, וְרַבּוֹ שֶׁלִּמְּדוֹ חָכְמָה מְבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. וְאִם אָבִיו חָכָם, שֶׁל אָבִיו קוֹדֶמֶת. הָיָה אָבִיו וְרַבּוֹ נוֹשְׂאִין מַשְּׂאוֹי, מֵנִיחַ אֶת שֶׁל רַבּוֹ. וְאַחַר כָּךְ מֵנִיחַ אֶת שֶׁל אָבִיו. הָיָה אָבִיו וְרַבּוֹ בְּבֵית הַשֶּׁבִי, פּוֹדֶה אֶת רַבּוֹ, וְאַחַר כָּךְ פּוֹדֶה אֶת אָבִיו. וְאִם הָיָה אָבִיו חָכָם, פּוֹדֶה אֶת אָבִיו, וְאַחַר כָּךְ פּוֹדֶה אֶת רַבּוֹ:

If a man found his own lost property and his father’s, his own takes priority. If his own and that of his teacher, his own takes priority. If he found his father’s and his teacher’s, his teacher’s takes priority for his father brought him into this world, but his teacher who taught him wisdom brings him into the world to come. If his father was a Sage, his father’s takes priority. If his father and teacher each were carrying a load, he must first relieve his teacher and afterward relieve his father. If his father and teacher were each taken captive, he must first ransom his teacher and afterward his father. But if his father was a Sage, he must first ransom his father and afterward his teacher.

Mishnah Bava Metzia 2:11 · Mishnah Yomit by Dr. Joshua Kulp

הַמַּפְקִיד אֵצֶל חֲבֵרוֹ בְּהֵמָה אוֹ כֵלִים, וְנִגְנְבוּ אוֹ שֶׁאָבְדוּ, שִׁלֵּם וְלֹא רָצָה לִשָּׁבַע, שֶׁהֲרֵי אָמְרוּ שׁוֹמֵר חִנָּם נִשְׁבָּע וְיוֹצֵא, נִמְצָא הַגַּנָּב, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. טָבַח וּמָכַר, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. לְמִי מְשַׁלֵּם, לְמִי שֶׁהַפִּקָּדוֹן אֶצְלוֹ. נִשְׁבַּע וְלֹא רָצָה לְשַׁלֵּם, נִמְצָא הַגַּנָּב, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, טָבַח וּמָכַר, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. לְמִי מְשַׁלֵּם, לְבַעַל הַפִּקָּדוֹן:

If a man left an animal or utensils in his fellow’s keeping and they were stolen or lost, and his fellow made restitution and did not want to take an oath – for they have taught: an unpaid guardian may take an oath and be exempt from liability – if the thief is found he must make twofold restitution, and if he slaughtered or sold the [sheep or ox] he must make four of fivefold restitution. To whom does he pay? He with whom the money was deposited. If his fellow (the unpaid guardian) takes an oath and does not want to make restitution, if the thief is found he must make twofold restitution, and if he slaughtered or sold the [sheep or ox] he must make four of fivefold restitution. To whom does he pay? To the owner of the property deposited.

Mishnah Bava Metzia 3:1 · Mishnah Yomit by Dr. Joshua Kulp

כְּשֵׁם שֶׁאוֹנָאָה בְמִקָּח וּמִמְכָּר, כָּךְ אוֹנָאָה בִדְבָרִים. לֹא יֹאמַר לוֹ בְּכַמָּה חֵפֶץ זֶה, וְהוּא אֵינוֹ רוֹצֶה לִקַּח. אִם הָיָה בַעַל תְּשׁוּבָה, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הוּא בֶן גֵּרִים, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֵׂה אֲבוֹתֶיךָ, שֶׁנֶּאֱמַר (שמות כב) וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ:

Just as the laws of fraud apply to buying and selling, so to do they apply to the spoken word. One may not say, “How much is this object?, if he does not wish to buy it. If one had repented, another should not say to him, “Remember your earlier deeds”. If one descended from converts, another should not say to him, “Remember the deeds of your ancestors”. For it is said (Exodus 22:21), “And a stranger you shall not wrong or oppress.”

Mishnah Bava Metzia 4:10 · Mishnah Yomit by Dr. Joshua Kulp

אֵיזֶהוּ נֶשֶׁךְ וְאֵיזֶהוּ תַרְבִּית. אֵיזֶהוּ נֶשֶׁךְ. הַמַּלְוֶה סֶלַע בַּחֲמִשָּׁה דִינָרִין, סָאתַיִם חִטִּין בְּשָׁלשׁ, מִפְּנֵי שֶׁהוּא נוֹשֵׁךְ. וְאֵיזֶהוּ תַרְבִּית, הַמַּרְבֶּה בְּפֵרוֹת. כֵּיצַד. לָקַח הֵימֶנּוּ חִטִּין בְּדִינַר זָהָב הַכּוֹר, וְכֵן הַשַּׁעַר, עָמְדוּ חִטִּין בִּשְׁלשִׁים דִּינָרִין, אָמַר לוֹ תֶּן לִי חִטַּי, שֶׁאֲנִי רוֹצֶה לְמָכְרָן וְלִקַּח בָּהֶן יָיִן. אָמַר לוֹ הֲרֵי חִטֶּיךָ עֲשׂוּיוֹת עָלַי בִּשְׁלשִׁים, וַהֲרֵי לְךָ אֶצְלִי בָּהֶן יָיִן, וְיַיִן אֵין לוֹ:

What is usury (neshech) and what is increase (tarbit)? It is usury (neshech) when a man lends a sela for five dinars, or two seahs of wheat for three, because he bites (noshech) [off too much]. And what is increase? When a man increases [his gains] by [selling] produce. How is this so? [If] one bought wheat at a golden dinars [=25 silver dinars] for a kor when such was the market price, and then wheat rose to thirty [silver] dinars [per kor]. [If] he said to him, “Give me my wheat since I would sell it and buy wine with the proceeds” and the other said, “Let your wheat be reckoned with me at thirty dinars and you now have a claim on me for wine [to that value], although the creditor has no wine.

Mishnah Bava Metzia 5:1 · Mishnah Yomit by Dr. Joshua Kulp

הַשּׂוֹכֵר אֶת הָאֻמָּנִין, וְהִטְעוּ זֶה אֶת זֶה, אֵין לָהֶם זֶה עַל זֶה אֶלָּא תַרְעֹמֶת. שָׂכַר אֶת הַחַמָּר וְאֶת הַקַּדָּר לְהָבִיא פִרְיָפְרִין וַחֲלִילִים לַכַּלָּה אוֹ לַמֵּת, וּפוֹעֲלִין לְהַעֲלוֹת פִּשְׁתָּנוֹ מִן הַמִּשְׁרָה, וְכָל דָּבָר שֶׁאָבֵד, וְחָזְרוּ בָהֶן, מְקוֹם שֶׁאֵין שָׁם אָדָם, שׂוֹכֵר עֲלֵיהֶן אוֹ מַטְעָן:

If one hired craftsmen and they deceived each other, they have no legally valid complaint against each other, but only cause for complaint. If one hired a donkey-driver or a wagon-driver to bring litter-bearers or pipers for a bride or for the dead, or laborers to take his flax out of the steep, or any matter that would be lost if delayed, and they retracted, if it was a place where there were no others [who could be hired for the same wage] he may hire others at their (the original workers) expense or he may deceive them.

Mishnah Bava Metzia 6:1 · Mishnah Yomit by Dr. Joshua Kulp

הַשּׂוֹכֵר אֶת הַפּוֹעֲלִים וְאָמַר לָהֶם לְהַשְׁכִּים וּלְהַעֲרִיב, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַשְׁכִּים וְשֶׁלֹּא לְהַעֲרִיב, אֵינוֹ רַשַּׁאי לְכוֹפָן. מְקוֹם שֶׁנָּהֲגוּ לָזוּן, יָזוּן. לְסַפֵּק בִּמְתִיקָה, יְסַפֵּק. הַכֹּל כְּמִנְהַג הַמְּדִינָה. מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן מַתְיָא שֶׁאָמַר לִבְנוֹ, צֵא שְׂכֹר לָנוּ פוֹעֲלִים. הָלַךְ וּפָסַק לָהֶם מְזוֹנוֹת. וּכְשֶׁבָּא אֵצֶל אָבִיו, אָמַר לוֹ, בְּנִי, אֲפִלּוּ אִם אַתָּה עוֹשֶׂה לָהֶם כִּסְעֻדַּת שְׁלֹמֹה בִשְׁעָתוֹ, לֹא יָצָאתָ יְדֵי חוֹבָתְךָ עִמָּהֶן, שֶׁהֵן בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב. אֶלָּא עַד שֶׁלֹּא יַתְחִילוּ בַמְּלָאכָה צֵא וֶאֱמֹר לָהֶם, עַל מְנָת שֶׁאֵין לָכֶם עָלַי אֶלָּא פַת וְקִטְנִית בִּלְבַד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר, הַכֹּל כְּמִנְהַג הַמְּדִינָה:

If one hired laborers and told them to work early or to work late, he has no right to compel them to do so where the custom is not to work early or not to work late. In a place where the custom is to give them their food he should give it to them, and where the custom is to provide them with sweet food, he must give it to them. Everything should follow local custom. It once happened that Rabbi Yochanan ben Mattia said to his son: “Go and hire laborers for us”. He went and struck a deal to provide them with food. When he came to his father, his father said to him, “My son, even if you make them a banquet like Solomon’s in his time you will not have fulfilled your obligation to them. For they are sons of Abraham, Isaac and Jacob. But, rather, before they begin to work go and say to them, “On condition that I am not bound to give you more than bread and beans only.” Rabban Shimon ben Gamaliel says: “It was not necessary to speak thus, for everything should follow local use.”

Mishnah Bava Metzia 7:1 · Mishnah Yomit by Dr. Joshua Kulp

הַשּׁוֹאֵל אֶת הַפָּרָה וְשָׁאַל בְּעָלֶיהָ עִמָּהּ אוֹ שָׂכַר בְּעָלֶיהָ עִמָּה. שָׁאַל הַבְּעָלִים אוֹ שְׂכָרָן, וּלְאַחַר כָּךְ שָׁאַל אֶת הַפָּרָה, וָמֵתָה, פָּטוּר, שֶׁנֶּאֱמַר (שמות כב) אִם בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם. אֲבָל שָׁאַל אֶת הַפָּרָה וְאַחַר כָּךְ שָׁאַל אֶת הַבְּעָלִים אוֹ שְׂכָרָן, וָמֵתָה, חַיָּב, שֶׁנֶּאֱמַר (שם) בְּעָלָיו אֵין עִמּוֹ שַׁלֵּם יְשַׁלֵּם:

If one borrowed a cow together with the service of its owner, or hired its owner together with the cow, or if he borrowed the service of the owner or hired him, and afterward borrowed the cow, and the cow died he is not liable, for it is written, “If its owner was with it no restitution need be made” (Exodus 22:14). But if he first borrowed the cow and afterward borrowed or hired the service of its owner, and the cow died, he is liable, for it is written, “Its owner not being with it, he must make restitution” (Exodus 22:13).

Mishnah Bava Metzia 8:1 · Mishnah Yomit by Dr. Joshua Kulp

הַמְקַבֵּל שָׂדֶה מֵחֲבֵרוֹ, מְקוֹם שֶׁנָּהֲגוּ לִקְצֹר, יִקְצֹר, לַעֲקֹר, יַעֲקֹר, לַחֲרשׁ אַחֲרָיו, יַחֲרשׁ. הַכֹּל כְּמִנְהַג הַמְּדִינָה. כְּשֵׁם שֶׁחוֹלְקִין בַּתְּבוּאָה, כָּךְ חוֹלְקִין בַּתֶּבֶן וּבַקַּשׁ. כְּשֵׁם שֶׁחוֹלְקִין בַּיַּיִן, כָּךְ חוֹלְקִין בַּזְּמוֹרוֹת וּבַקָּנִים. וּשְׁנֵיהֶם מְסַפְּקִין אֶת הַקָּנִים:

If one leased a field from his fellow and the custom of the place was to cut the crops, he must cut them; If the custom was to uproot them, he must uproot them; If the custom was to plough after reaping, he must plough. Everything should follow local custom. Just as they share the grain, so too they share the chopped straw and the stubble. Just as they share the wine, so too they share the [dead] branches and the reeds [used to prop the vines]. And both parties must [at the outset] provide [their share of] the reeds.

Mishnah Bava Metzia 9:1 · Mishnah Yomit by Dr. Joshua Kulp

הַבַּיִת וְהָעֲלִיָּה שֶׁל שְׁנַיִם שֶׁנָּפְלוּ, שְׁנֵיהֶם חוֹלְקִים בָּעֵצִים וּבָאֲבָנִים וּבֶעָפָר, וְרוֹאִים אֵילוּ אֲבָנִים הָרְאוּיוֹת לְהִשְׁתַּבֵּר. אִם הָיָה אֶחָד מֵהֶן מַכִּיר מִקְצָת אֲבָנָיו, נוֹטְלָן וְעוֹלוֹת לוֹ מִן הַחֶשְׁבּוֹן:

If a house (the first story) and an upper room (the second story) belonging to two persons (each owning) fell down, the two share in the wood and the stones and the earth. And they consider which stones were the more likely to have been broken. If one of them recognizes that some of the stones were his, he may take them and they count as part of his share.

Mishnah Bava Metzia 10:1 · Mishnah Yomit by Dr. Joshua Kulp

עָמַד רַבִּי יְהוֹשֻׁעַ עַל רַגְלָיו וְאָמַר: ״לֹא בַשָּׁמַיִם הִיא!״ מַאי ״לֹא בַּשָּׁמַיִם הִיא״? אָמַר רַבִּי יִרְמְיָה: שֶׁכְּבָר נִתְּנָה תּוֹרָה מֵהַר סִינַי, אֵין אָנוּ מַשְׁגִּיחִין בְּבַת קוֹל, שֶׁכְּבָר כָּתַבְתָּ בְּהַר סִינַי בַּתּוֹרָה ״אַחֲרֵי רַבִּים לְהַטֹּת״. אַשְׁכְּחֵיהּ רַבִּי נָתָן לְאֵלִיָּהוּ, אֲמַר לֵיהּ: מַאי עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא בְּהַהִיא שַׁעְתָּא? אֲמַר לֵיהּ: קָא חָיֵיךְ וְאָמַר, ״נִצְּחוּנִי בָּנַי! נִצְּחוּנִי בָּנַי!״

R. Yehoshua stood on his feet and said “[The Torah] is not in heaven,” (Deuteronomy 30:12). What does "[The Torah] is not in heaven" mean? R. Yirmiyah said: “That the Torah was already given at Sinai, we do not pay attention to a heavenly voice, since You already wrote at Sinai in the Torah, “After the majority to incline,” (Exodus 23:2). R. Natan met the prophet Elijah and said to him, “What did the Holy One Blessed be He do in that hour?” He said to him: “He smiled and said, “My sons have defeated Me, My sons have defeated Me.”

Bava Metzia 59b:5 · Sefaria Community Translation

תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב נַחְמָן בַּר יִצְחָק: כׇּל הַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים, כְּאִילּוּ שׁוֹפֵךְ דָּמִים. אֲמַר לֵיהּ: שַׁפִּיר קָא אָמְרַתְּ, דְּחָזֵינָא לֵיהּ דְּאָזֵיל סוּמָּקָא וְאָתֵי חִוּוֹרָא. אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי: בְּמַעְרְבָא בְּמַאי זְהִירִי? אֲמַר לֵיהּ: בְּאַחְווֹרֵי אַפֵּי, דְּאָמַר רַבִּי חֲנִינָא: הַכֹּל יוֹרְדִין לְגֵיהִנָּם, חוּץ מִשְּׁלֹשָׁה.

The Gemara relates that the tanna who recited mishnayot and baraitot in the study hall taught a baraita before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it …

Bava Metzia 58b:12 · William Davidson Edition - English · excerpt; the full text is on Sefaria