בבא קמא פו עמוד א Responsibility and Restitution: Week 13 (Copy)

בושת הכל לפי המבייש והמתבייש: מני מתניתין? לא רבי מאיר ולא ר' יהודה, אלא ר' שמעון היא, דתנן, וכולן רואין אותן כאילו הם בני חורין, שירדו מנכסיהם, שהן בני אברהם יצחק ויעקב, דברי ר' מאיר, ר' יהודה אומר, הגדול לפי גודלו, והקטן לפי קטנו, רבי שמעון אומר, עשירים, רואין אותן כאילו הם בני חורין, שירדו מנכסיהם, עניים, כפחותין שבהן, מני? (השתא) אי רבי מאיר, מתניתין קתני "הכל לפי המבייש והמתבייש", ורבי מאיר כולהו בהדי הדדי נינהו. ואי ר' יהודה, מתניתין קתני המבייש את הסומא חייב, ואילו ר' יהודה אומר, סומא אין לו בושת, אלא לאו רבי שמעון היא. אפי' תימא ר' יהודה, כי אמר ר' יהודה סומא אין לו בושת, למשקל מיניה. אבל למיתבא ליה, יהבינן ליה. והא מדקתני סיפא, המבייש את הישן חייב, וישן שבייש פטור, ולא קתני סומא שבייש פטור, מכלל דלא שנא הכי ולא שנא הכי. אלא מחוורתא מתניתין רבי שמעון היא:

Blue-Question

Green- Answer

Red-Attack

Purple- Defense

Bava Kamma 86a:10-14

He is obligated in all [the categories of payments]. This [case of] "he did not cause a wound," what is it like? Is it not, for example, that he hit him on his hand [and caused a wound] but in the end, [the hand] will come back [to its original condition of health], and we learned [nonetheless], "He is obligated in all." They said, "What are we dealing with here? For example, that he made him deaf and he did not cause him a wound." But behold, Rabbah said, "One who makes his father deaf is killed, since it is impossible to make one deaf without a wound!" A drop of blood fell into his ear. But what are we dealing with here? For example, that he shaved him. "He shaved him?" [The hair] comes back, and [if so,] it is [the same as] our question! They said, "What are we dealing with here? For example, that he daubed him with a salve [that prevents hair from growing]: Pain - as he has grooves in his head and he yells because of these grooves; healthcare - as he requires healing; unemployment - as he would dance in the wine house, [such] that he would need to make gestures on his head and he will not make gestures because of these grooves; shame - there is no greater shame than this. And that matter that is a question for Rabbah is obvious to Abbaye on this side and to Rava on [the other] side. As it was said, “He hit him on the hand and it shriveled, but in the end, it will come back [to its original condition of health] - Abbaye says, ‘He gives the large unemployment [compensation] to the slave and the small unemployment [compensation] to the master’; but Rava says, ‘He only gives him the unemployment [compensation] of each and every day.’” It was said, “One who cuts off the hand of his fellow’s Hebrew slave - Abbaye says, ‘He gives him the large unemployment [compensation] and the small unemployment [compensation]’ to the master; Rava says, ‘He gives it all to the slave and he acquires land with it and the master eats the fruits.’” It is obvious [if] he reduced [that] of himself and he did not reduce [that] of the master - how is that; for example, that he split the top of his ear or the tip of his nostrils - all of it goes to [the slave]” If he [also] reduced [that] of the master, [that] is the argument between Abbaye and Rava.

Guiding Questions:

What part of the Mishnah is the Gemara discussing in this section?
What question does the Gemara ask?
What are the possible answers?
Why are two of these answers initially rejected?
Make a chart of all of the positions presented in this Tannaitic source. How is the position of each Tanna presented here similar to or different from the way we understood our Mishnah? How are they different from/the same as one another? Which position is most restrictive, and which is most lenient?
Which answer is initially accepted, and why?
What other answer is suggested?
Why is this suggestion rejected?
What is the conclusion of this section of the Gemara?