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Amud 4a

תוס' ד"ה מידי

מידי דהוה אעבד ואמה – It is similar to a slave and a maidservant

Summary: עבד ואמה is mentioned as a reference to the משנה in מסכת ידים.

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תוס' ד"ה לאו

לאו אף על גב דכוונתו להזיק אפילו הכי פטורין – Is it not so, that even though the intent is to damage, nevertheless they are exempt from payment!

Summary: The מקשן was aware of the טעמא רבה. This פטור of עבד extends even to שלא בכוונה, where there is no טעמא רבה; but there is the concern of כוונה. This proves that כוונה causes the פטור. Rav אשי maintains that the טעמא רבה causes the פטור.

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תוס' ד"ה כשהזיק

כשהזיק חב המזיק כולי - When it damaged, the damager is liable, etc.

Summary: We derive קרן from the phrase כשהזיק חב המזיק that is written at the end of the second משנה.

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תוס' ד"ה למחשביה

למחשביה בהדי מועדין כולי – To enumerate it among the מועדין, etc.

Summary: שמואל maintains that a repetition in the סיפא is warranted when new details are offered as by שן ורגל, but not by אדם. The exception is קרן since it was mentioned already by the תמים it was included by the מועדין. All agree that there is no point in mentioning בור ואש by the מועדין for the entire concept of מועד is applicable only by live animals.

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תוס' ד"ה כראי

כראי אדם שאין משלם את הכופר – (Is not) Like the nature of man; who does not pay כופר

Summary: The ריב"א maintains that a person is פטור from כופר on account of קלב"מ (and is פטור even בשוגג, on account of the תד"ח). The ר"י maintains that קלב"מ does not apply to כופר. The פטור from כופר is derived from the word 'עליו', which limits כופר to a שור and excludes אדם.

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תוס' ד"ה כיון

כיון דכייף ופשיט אורחיה הוא – Since he bends and stretches, it is his usual manner

Summary: A sleeping person is only obligated to pay for damages he caused to people and utensils that were near him when he went to sleep; not otherwise.

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תוס' ד"ה ולטעמיך

ולטעמיך – And according to your reasoning

Summary: The retort 'ולטעמיך' is referring to the opinion of שמואל that מבעה זה השן.

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תוס' ד"ה אדם

אדם שמירת גופו עליו - By a person it is incumbent upon him to guard himself

Summary: We are not גורס the word 'וממונך' in the משנה, since the גמרא did not challenge רב from it. [However it is not necessary to amend those texts that contain 'וממונך'.]

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