If a money changer mistakenly tells a customer that a coin is valid and causes a loss to the customer, is the money changer responsible for reimbursing for the loss? If the money changer is a real professional, then he/she is exempt but if not, he/she is responsible. However, Rabbi Chiya reimbursed a woman for her loss based on his mistake, even though he was a professional as he decided to go beyond the letter of the law (lifnim meshurat hadin). There is a case with Rabbi Elazar and Reish Lakish and Reish Lakish explains to Rabbi Elazar that he is relying on his valuation of the coin. If Rabbi Elazar made a mistake, he would need to reimburse Reish Lakish as this would be a case of garmi, and Reish Lakish held by Rabbi Meir who obligates one for garmi-type damages. Where can we find Rabbi Meir’s ruling on garmi? Four different sources are suggested – only the last is accepted as the answer. The Mishna discusses three different cases where the dyer did something different from what the customer asked – burned, did a poor job, or colored it the wrong color. What is the halakha in each case?
Bava Kamma 100
Share this shiur:
Bava Kamma
Masechet Bava Kamma is sponsored by the Futornick Family in loving memory of their fathers and grandfathers, Phillip Kaufman and David Futornick.
Want to dedicate learning? Get started here:
Bava Kamma
Masechet Bava Kamma is sponsored by the Futornick Family in loving memory of their fathers and grandfathers, Phillip Kaufman and David Futornick.
Bava Kamma 100
בֵּית חַיֵּיהֶם. ״אֶת הַדֶּרֶךְ״ – זוֹ גְּמִילוּת חֲסָדִים. ״יֵלְכוּ״ – זוֹ בִּיקּוּר חוֹלִים. ״בָּהּ״ – זוֹ קְבוּרָה. ״אֶת הַמַּעֲשֶׂה״ – זֶה הַדִּין. ״אֲשֶׁר יַעֲשׂוּן״ – זוֹ לִפְנִים מִשּׁוּרַת הַדִּין.
the core of their existence, i.e., Torah study, which is the source of life. “The way”; this is referring to acts of kindness. “They must walk”; this is referring to visiting the sick. “Wherein”; this is referring to the burial of the dead. “The work”; this is referring to conducting oneself in accordance with the law. “That they must do”; this is referring to conducting oneself beyond the letter of the law. This indicates that the Torah mandates that people conduct themselves beyond the letter of the law.
רֵישׁ לָקִישׁ אַחְוִי לֵיהּ דִּינָרָא לְרַבִּי אֶלְעָזָר. אֲמַר: מְעַלְּיָא הוּא. אֲמַר לֵיהּ: חֲזִי דַּעֲלָךְ קָא סָמַכְינָא. אֲמַר לֵיהּ: כִּי סָמְכַתְּ עֲלַי מַאי לְמֵימְרָא, דְּאִי מִשְׁתְּכַח בִּישָׁא – בָּעֵינָא לְאַיחְלוֹפֵי לָךְ? וְהָא אַתְּ הוּא דְּאָמְרַתְּ: רַבִּי מֵאִיר הוּא, דְּדָאֵין דִּינָא דִּגְרָמֵי. מַאי, לָאו רַבִּי מֵאִיר – וְלָא סְבִירָא לַן כְּווֹתֵיהּ?
The Gemara relates: Reish Lakish presented a dinar to Rabbi Elazar so that the latter would assess it. Rabbi Elazar said: It is a proper coin. Reish Lakish said to him: Realize that I am relying on you. Rabbi Elazar said to him: What is the purpose of stating that you are relying on me? Is it so that if this dinar is later found to be bad, I will be required to exchange it for you with a good dinar? But it is you who said that it is Rabbi Meir who is of the opinion that there is liability for damage caused by indirect action, even if he did not directly cause damage to the property. What, is it not that you intended to say: This is the opinion of Rabbi Meir, but we do not hold in accordance with his opinion?
אֲמַר לֵיהּ: לָא, רַבִּי מֵאִיר – וּסְבִירָא לַן כְּווֹתֵיהּ.
Reish Lakish said to him: No, I intended to say that this is the opinion of Rabbi Meir, and we do hold in accordance with his opinion.
הֵי רַבִּי מֵאִיר? אִילֵימָא רַבִּי מֵאִיר (ד׳ ל׳ מ׳ פ׳ סִימָן)
The Gemara asks: Which statement of Rabbi Meir is Rabbi Elazar referring to? If we say it is this statement of Rabbi Meir, that is difficult. Parenthetically, the Gemara states that the letters dalet, lamed, mem, peh serve as a mnemonic device for the four statements of Rabbi Meir that will be cited. It stands for: Judged [dan], to dye [litzboa], covers [mesakekh], and broke open [pirtza].
דִּתְנַן: דָּן אֶת הַדִּין; זִיכָּה אֶת הַחַיָּיב; חִיֵּיב אֶת הַזַּכַּאי; טִימֵּא אֶת הַטָּהוֹר; טִיהֵר אֶת הַטָּמֵא – מַה שֶּׁעָשָׂה עָשׂוּי, וִישַׁלֵּם מִבֵּיתוֹ.
The Gemara returns to the matter at hand. As we learned in a mishna (Bekhorot 28b): If a judge issued a judgment and erred, and he acquitted one who was in fact liable, or deemed liable one who should have in fact been acquitted, or if he ruled that a pure item is impure, or ruled that an impure item is pure, and by doing so he caused a litigant a monetary loss, what he did is done, i.e., the judgment stands, and the judge must pay damages from his home, i.e., from his personal funds. He is therefore liable to pay the damages even though he caused the loss indirectly.
הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי אִילְעָא אָמַר רַב: וְהוּא שֶׁנָּטַל וְנָתַן בַּיָּד!
The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: But wasn’t it stated with regard to that mishna that Rabbi Ile’a says that Rav says: And this mishna is discussing a case where the judge not only issued a ruling, but actively took the money from the one whom he found liable, and gave it to the other party by his own hand. This is not a case of causation but of direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. הָתָם קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (100b): If one gave wool to a dyer to dye it red for him, and he dyed it black, or to dye it black, and he dyed it red, Rabbi Meir says: The dyer gives the owner the value of his wool. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there he does cause damage through direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: הַמְסַכֵּךְ גַּפְנוֹ עַל גַּבֵּי תְּבוּאָתוֹ שֶׁל חֲבֵירוֹ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב. הָתָם נָמֵי קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (Kilayim 7:4): One who drapes his grapevine atop another’s grain has rendered them forbidden due to the prohibition against growing diverse kinds in a vineyard, and he is liable to pay the owner of the grain for the damage. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there too he does cause damage by direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דְּתַנְיָא: מְחִיצַת הַכֶּרֶם שֶׁנִּפְרְצָה –
Rather, it must be referring to this statement of Rabbi Meir, as it is taught in the Tosefta (Kilayim 3:4): If there was a partition of a vineyard that is adjacent to a wheat field, and that partition broke open,
אוֹמֵר לוֹ ״גְּדוֹר״. נִפְרְצָה – אוֹמֵר לוֹ ״גְּדוֹר״, נִתְיָיאֵשׁ מִמֶּנָּה וְלֹא גְּדָרָהּ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב בְּאַחְרָיוּתוֹ.
the owner of the wheat field may tell the owner of the vineyard to repair the breach before the vines intermingle with the grain and cause it to become forbidden. If the partition broke open again, he may again tell him to repair it. If the owner of the vineyard abandoned the partition and did not repair it, he has rendered the grain forbidden, and is obligated to pay restitution for it. This demonstrates that one is liable to pay damages even if he did not perform any action at all, and consequently proves that Rabbi Meir rules there is liability for damage caused by indirect action.
מַתְנִי׳ הַנּוֹתֵן צֶמֶר לַצַבָּע, וְהִקְדִּיחוֹ יוֹרָה – נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָּאוּר – אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה, נוֹתֵן לוֹ אֶת הַיְּצִיאָה; וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
MISHNA: In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה – נוֹתֵן לוֹ אֶת הַיְּצִיאָה, וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח – נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
גְּמָ׳ מַאי ״כָּאוּר״? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר בַּר חָנָה: כַּלְבּוֹס. מַאי כַּלְבּוֹס? אָמַר רַבָּה בַּר שְׁמוּאֵל:
GEMARA: The Gemara clarifies: What does the mishna mean by unattractively? Rav Naḥman said that Rabba bar bar Ḥana said: Kelabus. The Gemara asks: What does kelabus mean? Rabba bar Shmuel said:
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
Jerusalem, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
Philadelphia, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
Berlin, Germany
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
Tel Aviv, Israel
Bava Kamma 100
בֵּית חַיֵּיהֶם. ״אֶת הַדֶּרֶךְ״ – זוֹ גְּמִילוּת חֲסָדִים. ״יֵלְכוּ״ – זוֹ בִּיקּוּר חוֹלִים. ״בָּהּ״ – זוֹ קְבוּרָה. ״אֶת הַמַּעֲשֶׂה״ – זֶה הַדִּין. ״אֲשֶׁר יַעֲשׂוּן״ – זוֹ לִפְנִים מִשּׁוּרַת הַדִּין.
the core of their existence, i.e., Torah study, which is the source of life. “The way”; this is referring to acts of kindness. “They must walk”; this is referring to visiting the sick. “Wherein”; this is referring to the burial of the dead. “The work”; this is referring to conducting oneself in accordance with the law. “That they must do”; this is referring to conducting oneself beyond the letter of the law. This indicates that the Torah mandates that people conduct themselves beyond the letter of the law.
רֵישׁ לָקִישׁ אַחְוִי לֵיהּ דִּינָרָא לְרַבִּי אֶלְעָזָר. אֲמַר: מְעַלְּיָא הוּא. אֲמַר לֵיהּ: חֲזִי דַּעֲלָךְ קָא סָמַכְינָא. אֲמַר לֵיהּ: כִּי סָמְכַתְּ עֲלַי מַאי לְמֵימְרָא, דְּאִי מִשְׁתְּכַח בִּישָׁא – בָּעֵינָא לְאַיחְלוֹפֵי לָךְ? וְהָא אַתְּ הוּא דְּאָמְרַתְּ: רַבִּי מֵאִיר הוּא, דְּדָאֵין דִּינָא דִּגְרָמֵי. מַאי, לָאו רַבִּי מֵאִיר – וְלָא סְבִירָא לַן כְּווֹתֵיהּ?
The Gemara relates: Reish Lakish presented a dinar to Rabbi Elazar so that the latter would assess it. Rabbi Elazar said: It is a proper coin. Reish Lakish said to him: Realize that I am relying on you. Rabbi Elazar said to him: What is the purpose of stating that you are relying on me? Is it so that if this dinar is later found to be bad, I will be required to exchange it for you with a good dinar? But it is you who said that it is Rabbi Meir who is of the opinion that there is liability for damage caused by indirect action, even if he did not directly cause damage to the property. What, is it not that you intended to say: This is the opinion of Rabbi Meir, but we do not hold in accordance with his opinion?
אֲמַר לֵיהּ: לָא, רַבִּי מֵאִיר – וּסְבִירָא לַן כְּווֹתֵיהּ.
Reish Lakish said to him: No, I intended to say that this is the opinion of Rabbi Meir, and we do hold in accordance with his opinion.
הֵי רַבִּי מֵאִיר? אִילֵימָא רַבִּי מֵאִיר (ד׳ ל׳ מ׳ פ׳ סִימָן)
The Gemara asks: Which statement of Rabbi Meir is Rabbi Elazar referring to? If we say it is this statement of Rabbi Meir, that is difficult. Parenthetically, the Gemara states that the letters dalet, lamed, mem, peh serve as a mnemonic device for the four statements of Rabbi Meir that will be cited. It stands for: Judged [dan], to dye [litzboa], covers [mesakekh], and broke open [pirtza].
דִּתְנַן: דָּן אֶת הַדִּין; זִיכָּה אֶת הַחַיָּיב; חִיֵּיב אֶת הַזַּכַּאי; טִימֵּא אֶת הַטָּהוֹר; טִיהֵר אֶת הַטָּמֵא – מַה שֶּׁעָשָׂה עָשׂוּי, וִישַׁלֵּם מִבֵּיתוֹ.
The Gemara returns to the matter at hand. As we learned in a mishna (Bekhorot 28b): If a judge issued a judgment and erred, and he acquitted one who was in fact liable, or deemed liable one who should have in fact been acquitted, or if he ruled that a pure item is impure, or ruled that an impure item is pure, and by doing so he caused a litigant a monetary loss, what he did is done, i.e., the judgment stands, and the judge must pay damages from his home, i.e., from his personal funds. He is therefore liable to pay the damages even though he caused the loss indirectly.
הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי אִילְעָא אָמַר רַב: וְהוּא שֶׁנָּטַל וְנָתַן בַּיָּד!
The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: But wasn’t it stated with regard to that mishna that Rabbi Ile’a says that Rav says: And this mishna is discussing a case where the judge not only issued a ruling, but actively took the money from the one whom he found liable, and gave it to the other party by his own hand. This is not a case of causation but of direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. הָתָם קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (100b): If one gave wool to a dyer to dye it red for him, and he dyed it black, or to dye it black, and he dyed it red, Rabbi Meir says: The dyer gives the owner the value of his wool. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there he does cause damage through direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דִּתְנַן: הַמְסַכֵּךְ גַּפְנוֹ עַל גַּבֵּי תְּבוּאָתוֹ שֶׁל חֲבֵירוֹ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב. הָתָם נָמֵי קָא עָבֵיד בְּיָדַיִם!
Rather, Rabbi Elazar must be referring to this statement of Rabbi Meir, as we learned in a mishna (Kilayim 7:4): One who drapes his grapevine atop another’s grain has rendered them forbidden due to the prohibition against growing diverse kinds in a vineyard, and he is liable to pay the owner of the grain for the damage. The Gemara responds: This too does not prove that according to the opinion of Rabbi Meir one is liable even if the loss was brought about by causation, since there too he does cause damage by direct action.
אֶלָּא הָא רַבִּי מֵאִיר – דְּתַנְיָא: מְחִיצַת הַכֶּרֶם שֶׁנִּפְרְצָה –
Rather, it must be referring to this statement of Rabbi Meir, as it is taught in the Tosefta (Kilayim 3:4): If there was a partition of a vineyard that is adjacent to a wheat field, and that partition broke open,
אוֹמֵר לוֹ ״גְּדוֹר״. נִפְרְצָה – אוֹמֵר לוֹ ״גְּדוֹר״, נִתְיָיאֵשׁ מִמֶּנָּה וְלֹא גְּדָרָהּ – הֲרֵי זֶה קִידֵּשׁ, וְחַיָּיב בְּאַחְרָיוּתוֹ.
the owner of the wheat field may tell the owner of the vineyard to repair the breach before the vines intermingle with the grain and cause it to become forbidden. If the partition broke open again, he may again tell him to repair it. If the owner of the vineyard abandoned the partition and did not repair it, he has rendered the grain forbidden, and is obligated to pay restitution for it. This demonstrates that one is liable to pay damages even if he did not perform any action at all, and consequently proves that Rabbi Meir rules there is liability for damage caused by indirect action.
מַתְנִי׳ הַנּוֹתֵן צֶמֶר לַצַבָּע, וְהִקְדִּיחוֹ יוֹרָה – נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָּאוּר – אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה, נוֹתֵן לוֹ אֶת הַיְּצִיאָה; וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
MISHNA: In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
לִצְבּוֹעַ לוֹ אָדוֹם וּצְבָעוֹ שָׁחוֹר, שָׁחוֹר וּצְבָעוֹ אָדוֹם – רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם הַשֶּׁבַח יָתֵר עַל הַיְּצִיאָה – נוֹתֵן לוֹ אֶת הַיְּצִיאָה, וְאִם הַיְּצִיאָה יְתֵירָה עַל הַשֶּׁבַח – נוֹתֵן לוֹ אֶת הַשֶּׁבַח.
If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.
גְּמָ׳ מַאי ״כָּאוּר״? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר בַּר חָנָה: כַּלְבּוֹס. מַאי כַּלְבּוֹס? אָמַר רַבָּה בַּר שְׁמוּאֵל:
GEMARA: The Gemara clarifies: What does the mishna mean by unattractively? Rav Naḥman said that Rabba bar bar Ḥana said: Kelabus. The Gemara asks: What does kelabus mean? Rabba bar Shmuel said:
