Le texte Le vocabulaire Les révisions
Baba Batra
Daf 127b
זֶה לָזֶה
Traduction
each to the other.
מָה נַפְשָׁךְ אִי כְּרַבָּנַן סְבִירָא לֵיהּ לִישְׁלַח לְהוּ כְּרַבָּנַן אִי כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ לִישְׁלַח לְהוּ כְּרַבִּי יְהוּדָה
Traduction
The Gemara questions this ruling: Whichever way you look at it, Shmuel’s opinion is difficult. If he holds in accordance with the opinion of the Rabbis with regard to this issue, he should have sent them a response in accordance with the opinion of the Rabbis, and if he holds in accordance with the opinion of Rabbi Yehuda, he should have sent them a response in accordance with the opinion of Rabbi Yehuda. Shmuel’s response is not in accordance with either tannaitic opinion.
מְסַפְּקָא לֵיהּ אִי כְּרַבִּי יְהוּדָה אִי כְּרַבָּנַן
Traduction
The Gemara answers: He is uncertain whether the halakha is in accordance with the opinion of Rabbi Yehuda or in accordance with the opinion of the Rabbis. Therefore he sent them a response that incorporates both opinions.
מַאי הִיא דְּתַנְיָא יַכִּיר יַכִּירֶנּוּ לַאֲחֵרִים
Traduction
The Gemara explains: What is the dispute between Rabbi Yehuda and the Rabbis? As it is taught in a baraita: Expounding the verse: ''He shall acknowledge the firstborn'' (Deuteronomy 21:17), the Sages said: He shall acknowledge him to others. In other words, a father is deemed credible to tell others that this is his firstborn.
מִכָּאן אָמַר רַבִּי יְהוּדָה נֶאֱמָן אָדָם לוֹמַר זֶה בְּנִי בְּכוֹר וּכְשֵׁם שֶׁנֶּאֱמָן אָדָם לוֹמַר זֶה בְּנִי בְּכוֹר כָּךְ נֶאֱמָן אָדָם לוֹמַר זֶה בֶּן גְּרוּשָׁה וְזֶה בֶּן חֲלוּצָה וַחֲכָמִים אוֹמְרִים אֵינוֹ נֶאֱמָן
Traduction
From here, Rabbi Yehuda says that a man is deemed credible to say: This is my firstborn son, even if he has sons presumed to be older. And just as a man is deemed credible to say: This is my firstborn son, so too, a man who is a priest is deemed credible to say about his son: This is a son of a divorced woman, or: This is a son of a yevama who has performed ḥalitza [ḥalutza], in which cases he is disqualified from the priesthood due to his flawed lineage [ḥalal]. And the Rabbis say: He is not deemed credible.
Tossefoth non traduit
כך נאמן לומר זה בן גרושה כו'. תימה לפי שנאמן לבכר יהא נאמן גם לפסול ולומר שהוא בן גרושה או בן חלוצה ויש לומר כיון שנאמן לבכר בכל ענין האמינו הכתוב ואפילו על אחד מבניו הקטנים נאמן לומר שהוא בכור ואם כן עושה בניו הגדולים ממזרים שמאיש אחר הם והכי נמי נאמן לומר שהוא בן גרושה ורבינו אליהו מפרש דיכיר נמי קאי אבן השנואה כלומר בן השנואה יכיר דנאמן לומר שהוא בן שנואה דהיינו שנואה בנישואיה כדמפרש בפ''ב דיבמות (דף כג. ושם) כגון חייבי לאוין שנשא כהן גרושה ומיהו כשם שנאמן לומר משמע דממה שנאמן לבכר יליף אבל בירושלמי בפ' עשרה יוחסין משמע כפירוש רבינו אליהו ופוסק בה''ג דהא דפסקינן לקמן הלכה כר' יהודה כדשלח ר' אבא היינו דוקא כשפוסל ע''י הכרת בכורה אבל אין הלכה כר' יהודה שיהא נאמן לומר זה בן גרושה ואין נראה לר''י דאמר בפ' החולץ (יבמות דף מז.) ההוא דאתא לקמיה דרב יהודה אמר ליה נתגיירתי ביני לבין עצמי אמר ליה נאמן אתה לפסול עצמך ואי אתה נאמן לפסול בניך ופריך והתניא ר' יהודה אומר יכיר ומשני אמר רב נחמן בר יצחק דהכי קאמר לדבריך כותי אתה ואין עדות לכותי ופסק התם הלכה כרב נחמן בר יצחק משמע דאי לאו דאין עדות לכותי היה נאמן לפסול אע''ג דליכא הכרת בכורה:
אֲמַר לֵיהּ רַב נַחְמָן בַּר יִצְחָק לְרָבָא בִּשְׁלָמָא לְרַבִּי יְהוּדָה הַיְינוּ דִּכְתִיב יַכִּיר אֶלָּא לְרַבָּנַן יַכִּיר לְמָה לִי
Traduction
Rav Naḥman bar Yitzḥak said to Rava: Granted, according to Rabbi Yehuda, this is the reason that it is written: ''He shall acknowledge;'' he derives from these words that a father is deemed credible to attest to the identity of his sons. But according to the Rabbis, why do I need the term ''he shall acknowledge''?
בִּצְרִיךְ הֶיכֵּרָא
Traduction
The Gemara answers: It is necessary for a case when he requires identification, i.e., when there is no presumption as to the identity of the firstborn. In such a situation the verse teaches that the father is deemed credible. The Rabbis disagree with Rabbi Yehuda’s opinion only in a case where another son is presumed to be the firstborn.
לְמַאי הִלְכְתָא לְמִיתְּבָא לוֹ פִּי שְׁנַיִם לֹא יְהֵא אֶלָּא אַחֵר אִילּוּ בָּעֵי לְמִיתְּבָא לֵיהּ בְּמַתָּנָה מִי לָא יָהֵיב לֵיהּ
Traduction
The Gemara asks: According to the Rabbis, with regard to what halakha is it necessary for the verse to teach that a father’s identification of his firstborn is deemed credible? If it is with regard to giving him a double portion, it is superfluous. Let the son be only like another person, i.e., one who is not an heir; if the father wants to give him a double portion of his estate as a gift, can he not give it to him? Since the father can give a double portion to the firstborn without having to testify that he is his firstborn, it cannot be that the verse is teaching us that he is deemed credible with regard to the halakha that a firstborn receives a double portion.
לָא צְרִיכָא בִּנְכָסִים שֶׁנָּפְלוּ לוֹ לְאַחַר מִכָּאן
Traduction
The Gemara answers: No, it is necessary with regard to property that came into the father’s possession afterward, after he testified that his son is his firstborn. He could not have given him this property as a gift, as at the time of his testimony, the property did not yet belong to him, and one cannot transfer ownership of an item that one does not own. Therefore, it is necessary for the verse to teach that the father’s testimony is deemed credible so that the son can receive a double portion of the father’s future property as well.
וּלְרַבִּי מֵאִיר דְּאָמַר אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם יַכִּיר לְמָה לִי
Traduction
The Gemara asks: And according to Rabbi Meir, who says that a person can transfer an entity that has not yet come into the world, which would mean that one can give away his property even before it enters his possession, why do I need the term ''he shall acknowledge''?
בִּנְכָסִים שֶׁנָּפְלוּ לוֹ כְּשֶׁהוּא גּוֹסֵס:
Traduction
The Gemara answers: The term is necessary for a case where property came into the father’s possession when he was moribund, at which point he cannot transfer ownership of any of his property to others. It is with regard to such property that the verse states: ''He shall acknowledge,'' to teach that the son who the father states is the firstborn will receive a double portion even of that property.
Tossefoth non traduit
בנכסים שנפלו כשהוא גוסס. הכי נמי הוה מצי לשנויי בנכסים דלא עבידי דאתו אלא חדא מתרי טעמי נקט:
תָּנוּ רַבָּנַן הָיוּ מוּחְזָקִין בּוֹ שֶׁהוּא בְּכוֹר וְאָמַר אָבִיו עַל אַחֵר שֶׁהוּא בְּכוֹר נֶאֱמָן הָיוּ מוּחְזָקִין בּוֹ שֶׁאֵינוֹ בְּכוֹר וְאָמַר אָבִיו בְּכוֹר הוּא אֵינוֹ נֶאֱמָן
Traduction
The Sages taught in a baraita (Tosefta 7:3): If the court had a presumption concerning a son that he is a firstborn, and his father said concerning another son of his that he is his firstborn, the father’s statement is deemed credible. If the court had a presumption concerning a son that he is not a firstborn, and his father said that he is his firstborn, the father’s statement is not deemed credible.
רֵישָׁא רַבִּי יְהוּדָה וְסֵיפָא רַבָּנַן
Traduction
The Gemara asserts that as the two halakhot of the baraita seem to contradict each other, it must be that the first clause represents the opinion of Rabbi Yehuda, and the latter clause represents the opinion of the Rabbis.
אָמַר רַבִּי יוֹחָנָן אָמַר בְּנִי הוּא וְחָזַר וְאָמַר עַבְדִּי הוּא אֵינוֹ נֶאֱמָן עַבְדִּי הוּא וְחָזַר וְאָמַר בְּנִי הוּא נֶאֱמָן דִּמְשַׁמֵּשׁ לִי כְּעַבְדָּא קָאָמַר
Traduction
§ Rabbi Yoḥanan says that if one says about another: He is my son, and then says: He is my slave, his latter statement is not deemed credible. It cannot disqualify him from marrying a Jewish woman or exclude him from his inheritance. Conversely, if he first says: He is my slave, and then says: He is my son, his latter statement is deemed credible, as in his first statement he presumably was saying: He serves me as a slave does.
וְחִילּוּפֵיהּ אַבֵּית הַמֶּכֶס הָיָה עוֹבֵר עַל בֵּית הַמֶּכֶס וְאָמַר בְּנִי הוּא וְחָזַר וְאָמַר עַבְדִּי הוּא נֶאֱמָן אָמַר עַבְדִּי הוּא וְחָזַר וְאָמַר בְּנִי הוּא אֵינוֹ נֶאֱמָן
Traduction
And the opposite halakha applies to one at the tax house: If one is passing the customs house and says about a certain person: He is my son, and then later says: He is my slave, his latter statement is deemed credible, as he presumably says that the other is his son only to evade paying a tax for possessing a slave. Conversely, if he says at the customs house: He is my slave, and then later says: He is my son, his latter statement is not deemed credible, as one would not unnecessarily render himself liable to pay a tax.
מֵיתִיבִי הָיָה מְשַׁמְּשׁוֹ כְּבֵן וּבָא וְאָמַר בְּנִי הוּא וְחָזַר וְאָמַר עַבְדִּי הוּא אֵינוֹ נֶאֱמָן הָיָה מְשַׁמְּשׁוֹ כְּעֶבֶד וּבָא וְאָמַר עַבְדִּי הוּא וְחָזַר וְאָמַר בְּנִי הוּא אֵינוֹ נֶאֱמָן
Traduction
The Gemara raises an objection from a baraita: If one was serving another person like a son serves his father, and the person being served came and said: He is my son, and then said: He is my slave, his latter statement is not deemed credible. Additionally, if one was serving another person like a slave serves his master, and the one being served came and said: He is my slave, and then said: He is my son, his latter statement is not deemed credible. This contradicts Rabbi Yoḥanan’s statement that if he first says that he is his slave and then says that he is his son, his latter statement is deemed credible.
אָמַר רַב נַחְמָן בַּר יִצְחָק הָתָם דְּקָארוּ לֵיהּ עַבְדָּא מְצַר מְאָה מַאי מְצַר מְאָה מְצַר עַבְדָּא מְאָה זוּזֵי
Traduction
Rav Naḥman bar Yitzḥak said: There, in Rabbi Yoḥanan’s statement, it is a case where he is presumed to be a slave because everyone calls him: A slave on whose border [metzar] are one hundred. Since everyone is referring to him in this manner, the person he served cannot call into question his status as a slave by saying that he is his son. The Gemara asks: What does it mean that on his border [metzar] are one hundred? The Gemara answers: One hundred dinars are adjacent to [metzar] this slave. In other words, he is worth one hundred dinars.
שְׁלַח לֵיהּ רַבִּי אַבָּא לְרַב יוֹסֵף בַּר חָמָא הָאוֹמֵר לַחֲבֵירוֹ עַבְדִּי גָּנַבְתָּ וְהוּא אוֹמֵר לֹא גָּנַבְתִּי מָה טִיבוֹ אֶצְלְךָ אַתָּה מְכַרְתּוֹ לִי
Traduction
§ Rabbi Abba sent several rulings from Eretz Yisrael to Rav Yosef bar Ḥama, including the following: In the case of one who says to another: You stole my slave, and he says in response: I did not steal him, and when the first inquires: If so, what is the nature of his presence in your possession, the latter responds: You sold him to me,
Textes partiellement reproduits, avec autorisation, et modifications, depuis les sites de Torat Emet Online et de Sefaria.
Traduction du Tanakh du Rabbinat depuis le site Wiki source