Bava Metzia 2

אֵלּוּ מְצִיאוֹת שֶׁלּוֹ, וְאֵלּוּ חַיָּב לְהַכְרִיז. אֵלּוּ מְצִיאוֹת שֶׁלּוֹ, מָצָא פֵרוֹת מְפֻזָּרִין, מָעוֹת מְפֻזָּרוֹת, כְּרִיכוֹת בִּרְשׁוּת הָרַבִּים, וְעִגּוּלֵי דְבֵלָה, כִּכָּרוֹת שֶׁל נַחְתּוֹם, מַחֲרוֹזוֹת שֶׁל דָּגִים, וַחֲתִיכוֹת שֶׁל בָּשָׂר, וְגִזֵּי צֶמֶר הַבָּאוֹת מִמְּדִינָתָן, וַאֲנִיצֵי פִשְׁתָּן, וּלְשׁוֹנוֹת שֶׁל אַרְגָּמָן, הֲרֵי אֵלּוּ שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁיֶּשׁ בּוֹ שִׁנּוּי, חַיָּב לְהַכְרִיז. כֵּיצַד. מָצָא עִגּוּל וּבְתוֹכוֹ חֶרֶס, כִּכָּר וּבְתוֹכוֹ מָעוֹת. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, כָּל כְּלֵי אֶנְפּוֹרְיָא אֵינוֹ חַיָּב לְהַכְרִיז:

Which metzioth are his (the finder's) and which must he call out? These metzioth are his: If he found scattered fruits [(It may be assumed that the owner "despaired" of them, and they are hefker)], scattered money [(Since it has no distinct siman, the owner "despairs" of it, and it is hefker, and so with all of these)], small sheaves in the public domain, [where all tread upon them, so that even if it had a siman it is obscured], rounds of figs, loaves of a baker, [which have no siman, all of them being alike; but home-made loaves do have a siman.], strings of fish, pieces of meat, wool shearings that come from their provinces, [to exclude those that come from the tradesman's house, as taught below], bundles of flax, tongues of wool [dyed] purple — these are his. These are the words of R. Meir. R. Yehudah says: Whatever has a shinui (a distinguishing difference) must be called out. How so? If he found a round [of figs] and in it a shard; a loaf, and in it money. R. Shimon b. Elazar says: All anpuria vessels need not be called out. [("anpuria":) new vessels, which are not familiar to the eye, so that the owner cannot identify them as his own by visual recognition. (For sometimes a lost object is returned on the basis of such recognition, as in the instance of a Torah scholar, who does not prevaricate.) And these vessels, about which it is known that the owner cannot identify them by visual recognition, need not be returned. The halachah is in accordance with R. Shimon b. Elazar. When is this so? When they are found individually. But if they are found in twos, they must be called out, for the number is a siman. And if one finds a metziah in a broad thoroughfare in a city, where the majority are gentiles, even something with a siman, he need not call it out. And in a city with a majority of Jews, he must call it out.]

וְאֵלוּ חַיָּב לְהַכְרִיז, מָצָא פֵרוֹת בִּכְלִי אוֹ כְלִי כְּמוֹת שֶׁהוּא, מָעוֹת בְּכִיס אוֹ כִיס כְּמוֹת שֶׁהוּא, צִבּוּרֵי פֵרוֹת, צִבּוּרֵי מָעוֹת, שְׁלשָׁה מַטְבְּעוֹת זֶה עַל גַּב זֶה, כְּרִיכוֹת בִּרְשׁוּת הַיָּחִיד, וְכִכָּרוֹת שֶׁל בַּעַל הַבַּיִת, וְגִזֵּי צֶמֶר הַלְּקוּחוֹת מִבֵּית הָאֻמָּן, כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן, הֲרֵי אֵלּוּ חַיָּב לְהַכְרִיז:

And these must be called out: If he found fruits in a vessel, [which has a siman], or a vessel as it is [i.e., empty], money in a pouch, or a pouch as it is, piled fruits [The number or the place is a siman], piled money, three coins [or more], one atop the other, [The finder calls out: "I have found coins," and the loser comes and says: "There were such and such a number and they were lying one atop the other."], small sheaves in a private domain, home-made loaves, wool shearings taken from the tradesman's house, pitchers of wine, and pitchers of oil — these must be called out.

מָצָא אַחַר הַגַּפָּה אוֹ אַחַר הַגָּדֵר גּוֹזָלוֹת מְקֻשָּׁרִין, אוֹ בִשְׁבִילִין שֶׁבַּשָּׂדוֹת, הֲרֵי זֶה לֹא יִגַּע בָּהֶן. מָצָא כְלִי בָּאַשְׁפָּה, אִם מְכֻסֶּה, לֹא יִגַּע בּוֹ, אִם מְגֻלֶּה, נוֹטֵל וּמַכְרִיז. מָצָא בְגַל אוֹ בְכֹתֶל יָשָׁן, הֲרֵי אֵלּוּ שֶׁלּוֹ. מָצָא בְכֹתֶל חָדָשׁ, מֵחֶצְיוֹ וְלַחוּץ, שֶׁלּוֹ, מֵחֶצְיוֹ וְלִפְנִים, שֶׁל בַּעַל הַבָּיִת. אִם הָיָה מַשְׂכִּירוֹ לַאֲחֵרִים, אֲפִלּוּ בְתוֹךְ הַבַּיִת, הֲרֵי אֵלּוּ שֶׁלּוֹ:

If he found behind a gappah [a wall-filling of wood or reeds] or behind a fence [of stones], tied fledglings, [tied by their wings. Since all men tie them thus, this is not a siman.], or in paths in the fields, he should not touch them. [For we assume that they were secreted there, and if they are taken, the owners will not have a siman. Therefore, they should be left there until the owners come and take them.] If he found a vessel in the rubbish heap, if it is covered, he should not touch it, [this not being a lost object about which he is exhorted (Deuteronomy 22:3): "You shall not be able to ignore it," for it is guarded.] If it is not covered, he takes it and calls it out. If he found it in a heap or in an old wall, it is his. [For he can tell the owner of the heap or of the wall that it belonged to the Emorites driven out by our ancestors. This, if it be extremely mouldy, indication of its having lain there for a very long time.] If he found it in a new wall — in the outer half, it is his; in the inner half, it is the (home) owner's. [In one of the holes of a wall close to the public domain, if he found it from half the thickness of the wall facing out, it is his. For we say that one of the men in the public domain placed it there and forgot it. And the mould upon it indicates its having been there a long time, so that the owner must certainly have despaired of it. This, only in the instance of a tongue of gold, a piece of silver, and the like. But if it were a vessel, and in it money — if the mouth of the vessel faces outwards, it is his; if inwards, it is the (home) owner's. If he rented it to others, even (if he found it) inside the house, it is his, [ it not being known whose it is, and the owner's having despaired.]

מָצָא בַחֲנוּת, הֲרֵי אֵלּוּ שֶׁלּוֹ. בֵּין הַתֵּבָה וְלַחֶנְוָנִי, שֶׁל חֶנְוָנִי. לִפְנֵי שֻׁלְחָנִי, הֲרֵי אֵלּוּ שֶׁלּוֹ. בֵּין הַכִּסֵּא וְלַשֻּׁלְחָנִי, הֲרֵי אֵלּוּ לַשֻּׁלְחָנִי. הַלּוֹקֵחַ פֵּרוֹת מֵחֲבֵרוֹ אוֹ שֶׁשָּׁלַח לוֹ חֲבֵרוֹ פֵּרוֹת, וּמָצָא בָהֶן מָעוֹת, הֲרֵי אֵלּוּ שֶׁלּוֹ. אִם הָיוּ צְרוּרִין, נוֹטֵל וּמַכְרִיז:

If he found (money) in a shop, it is his. [This, where there is no siman, the one who lost it despairing of it, the shop being frequented by many people.] Between the (shopkeeper's) chest and the shopkeeper, it is the shopkeeper's. [For the shopkeeper sits before it and always takes from it and places before it and sells, and the money that he receives he places therein, so that it must have fallen from the shopkeeper's hand.] Before the money changer, it is his (the one who finds it). [For we say that it must have fallen from those who came to change money. For the table intervenes between the money changer and the money that was found; and if it were his, it should have been found between him and the chair on which the table is mounted.] Between the chair and the money changer, it is the money changer's. If one buys fruits from his neighbor, or if his neighbor sends him fruits and he finds money in it, it is his. [This, when his neighbor is a merchant, who buys this produce or these fruits from many people, so that it is not known whose it is. And since there is no siman, the owner despairs. But if the one who sold the fruits picked them himself from his own land, the money is obviously his and must be returned to him.] If it (the money) were tied, he takes it and calls it out, [the tie or the amount being a siman.]

אַף הַשִּׂמְלָה הָיְתָה בִכְלָל כָּל אֵלֶּה. לָמָּה יָצָאת. לְהָקִּישׁ אֵלֶיהָ, לוֹמַר לְךָ, מַה שִּׂמְלָה מְיֻחֶדֶת שֶׁיֶּשׁ בָּהּ סִימָנִים וְיֶשׁ לָהּ תּוֹבְעִים, אַף כָּל דָּבָר שֶׁיֶּשׁ בּוֹ סִימָנִים וְיֶשׁ לוֹ תוֹבְעִים, חַיָּב לְהַכְרִיז:

A garment, too, was subsumed in all these, [i.e., in (Deuteronomy 22:3): "every lost object of your brother."] Why was it singled out for special mention? [(Ibid.): "And thus shall you do with his garment"] To serve as a paradigm, viz.: Just as a garment is characterized by possessing simanim and claimants, so, all things that possess simanim and claimants must be called out. [A garment, in general, has a siman, and all garments have owners who claim them, their having been made by men and not coming from hefker. ("so, all things that have claimants":) to exclude something despaired of. "Yeush" ("despair") — hearing one say: "Woe is me for my loss!"]

וְעַד מָתַי חַיָּב לְהַכְרִיז. עַד כְּדֵי שֶׁיֵּדְעוּ בוֹ שְׁכֵנָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שָׁלשׁ רְגָלִים, וְאַחַר הָרֶגֶל הָאַחֲרוֹן שִׁבְעָה יָמִים, כְּדֵי שֶׁיֵּלֵךְ לְבֵיתוֹ שְׁלשָׁה וְיַחֲזֹר שְׁלשָׁה וְיַכְרִיז יוֹם אֶחָד:

And until when must he call out? Until its neighbors know (about it) [the neighbors of the place where the lost object was found, it possibly being theirs.] These are the words of R. Meir. R. Yehudah says: Three festivals. And after the last festival, seven days, so that he can go to his house three, and return three, and call out one day. [("so that he can go to his house three days":) after hearing it called out so that he can ascertain whether he has lost anything. And if he sees that he did lose something, he returns three, and calls out one day: "I have lost it, and these are its simanim." The halachah is in accordance with R. Yehudah. And from the time of the destruction of the Temple, they ordained that it be called out in the houses of prayer and the houses of study. And with the increase of the "ravishers," who say: "All lost objects (that are found) go to the king," they ordained that he inform his neighbors and acquaintances, and this suffices.]

אָמַר אֶת הָאֲבֵדָה וְלֹא אָמַר סִימָנֶיהָ, לֹא יִתֶּן לוֹ. וְהָ רַמַּאי, אַף עַל פִּי שֶׁאָמַר סִימָנֶיהָ, לֹא יִתֶּן לוֹ, שֶׁנֶּאֱמַר (דברים כב) עַד דְּרשׁ אָחִיךָ אֹתוֹ, עַד שֶׁתִּדְרשׁ אֶת אָחִיךָ אִם רַמַּאי הוּא אִם אֵינוֹ רַמָּאי. כָּל דָּבָר שֶׁעוֹשֶׂה וְאוֹכֵל, יַעֲשֶׂה וְיֹאכַל. וְדָבָר שֶׁאֵין עוֹשֶׂה וְאוֹכֵל, יִמָּכֵר, שֶׁנֶּאֱמַר (שם) וַהֲשֵׁבֹתוֹ לוֹ, רְאֵה הֵיאַךְ תְּשִׁיבֶנּוּ לוֹ. מַה יְּהֵא בַדָּמִים. רַבִּי טַרְפוֹן אוֹמֵר, יִשְׁתַּמֵּשׁ בָּהֶן, לְפִיכָךְ אִם אָבְדוּ חַיָּב בְּאַחֲרָיוּתָן. רַבִּי עֲקִיבָא אוֹמֵר, לֹא יִשְׁתַּמֵּשׁ בָּהֶן, לְפִיכָךְ אִם אָבְדוּ אֵינוֹ חַיָּב בְּאַחֲרָיוּתָן:

If he named the lost object but not its simanim, it should not be returned to him. And if he is (known as) a deceiver, even if he does give its simanim, it should not be returned to him, it being written (Deuteronomy 22:2): "until you seek out your brother" — until you seek out your brother to determine whether or not he is a deceiver. Whatever (animal) works and eats [i.e., If the lost animal is one whose work is worth the cost of its food, such as an ox or an ass], let it work and eat [and let the finder not sell it. For everyone prefers his own beast, with which he is familiar and which he has trained to its will. And he (the finder) need not care for it forever, but for a hen and a large beast, twelve months; for grazing calves and foals (i.e., those which are not raised for fattening), and, likewise, for kids and lambs, three months. For fattening calves, thirty days; for small ganders and roosters, thirty days; for large ones, which eat a lot, three days. From that point on, he takes them for himself at their estimated cost, or sells them to others and holds onto the money.]; whatever does not work and eat, let it be sold, it being written (Ibid.): "Then you shall return it to him" — See how to return it to him. What is to be done with the money? R. Tarfon says: He may use it. Therefore, if it is lost, he must make restoration. [Since the rabbis permitted him to use it, even if he does not use it, it is as if he did, and he must make restoration. R. Akiva says: He may not use it. Therefore, if it is lost, he need not make restoration. [The halachah is in accordance with R. Tarfon vis-à-vis the money received for the sale of the lost object; but found money itself, as when he finds money in a pouch, or three coins one atop the other, may not be used at all.]

מָצָא סְפָרִים, קוֹרֵא בָהֶן אַחַת לִשְׁלֹשִׁים יוֹם. וְאִם אֵינוֹ יוֹדֵעַ לִקְרוֹת, גּוֹלְלָן. אֲבָל לֹא יִלְמֹד בָּהֶן בַּתְּחִלָּה, וְלֹא יִקְרָא אַחֵר עִמּוֹ. מָצָא כְסוּת, מְנַעֲרָהּ אַחַת לִשְׁלֹשִׁים יוֹם. וְשׁוֹטְחָהּ לְצָרְכָּהּ, אֲבָל לֹא לִכְבוֹדוֹ. כְּלֵי כֶסֶף וּכְלֵי נְחֹשֶׁת, מִשְׁתַּמֵּשׁ בָּהֶן לְצָרְכָּן, אֲבָל לֹא לְשָׁחֳקָן. כְּלֵי זָהָב וּ כְלֵי זְכוּכִית, לֹא יִגַּע בָּהֶן עַד שֶׁיָּבֹא אֵלִיָּהוּ. מָצָא שַׂק אוֹ קֻפָּה, וְכָל דָּבָר שֶׁאֵין דַּרְכּוֹ לִטֹּל, הֲרֵי זֶה לֹא יִטֹּל:

If one found books, he reads in them once in thirty days, [for they become mouldy if they remain unopened. (All of their books were in the form of scrolls)]. And if he does not know how to read, he rolls them [from beginning to end, so that air enter.] But he should not learn in them ab initio [what he never learned before, for (in that instance) he must leave them (exposed) before him.] And another should not read with him. [For one pulls (the scroll) to him, and the other, to him, and it is torn.] If he found a garment, he shakes it out once every thirty days, and he spreads it out for its need [i.e., to air it out so that it not become moth-eaten.], but not for his honor. (If he found) vessels of silver or copper, he uses them for their need, [for they become mouldy in the ground, where he must keep them, this being their "guarding." Therefore, he uses them from time to time], but not [so long as] to wear them out. (If he found) vessels of gold or glass, he may not touch them until Eliyahu comes. [Gold does not mould in the ground, and glass, too (does not). What is more, it is easily broken.] (If he found) a sack or a box, or anything else that he does not customarily carry, [i.e., something demeaning to him], he should not take it, [it being written (Deuteronomy 22:1): "And you shall ignore them" — Sometimes you are to ignore them, as in the instance of an elder whose dignity it does not befit.]

אֵיזוֹ הִיא אֲבֵדָה, מָצָא חֲמוֹר אוֹ פָרָה רוֹעִין בַּדֶּרֶךְ, אֵין זוֹ אֲבֵדָה. חֲמוֹר וְכֵלָיו הֲפוּכִין, פָּרָה רָצָה בֵּין הַכְּרָמִים, הֲרֵי זוֹ אֲבֵדָה. הֶחֱזִירָהּ וּבָרְחָה, הֶחֱזִירָהּ וּבָרְחָה, אֲפִילוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, חַיָּב לְהַחֲזִירָהּ, שֶׁנֶּאֱמַר (דברים כב) הָשֵׁב תְּשִׁיבֵם. הָיָה בָטֵל מִ סֶּלַע, לֹא יֹאמַר לוֹ תֶּן לִי סֶלַע, אֶלָּא נוֹתֵן לוֹ שְׂכָרוֹ כְּפוֹעֵל בָּטֵל. אִם יֵשׁ שָׁם בֵּית דִּין, מַתְנֶה בִּפְנֵי בֵית דִּין. אִם אֵין שָׁם בֵּית דִּין, בִּפְנֵי מִי יַתְנֶה, שֶׁלּוֹ קוֹדֵם:

What is an aveidah ( a lost object)? [where it is evident that the owner is unaware if its whereabouts.] If he found an ass or a cow grazing on the road, this is not an aveidah [and he is not obliged to return it, it having been left there knowingly.] (If he found) an ass and its gear overturned, a cow running between the vineyards, [injuring its legs thereby], this is an aveidah. If he returned it and it ran away; returned it, and it ran away — even four or five times — he must keep on returning it, it being written (Deuteronomy 22:1): "Return shall you return them." [The Torah added many "returnings."] If he lost a sela (of working time in returning the aveidah), he may not tell him (the owner): "Give me a sela," [for the other can tell him: "Had you done your own work, you would have exerted yourself more. Take, then, the amount of your exertion."], but he gives him his wage as an idle worker, [i.e., the reduction in pay one would take to be idle from his regular, more difficult work, in order to do this work (of returning the aveidah)]. If there is a beth-din there, he makes a condition before beth-din. [If he does not wish to idle himself from his work, his wage being high, what does he do? If there are three men there (a beth-din), he makes a condition before them, viz.: "See, I am earning this and this amount. I do not wish to idle myself from my job and earn less. If you agree to my receiving my regular wage, I shall undertake to return this aveidah."] If there is no beth-din there, before whom shall he make a condition? His (claim) takes precedence [and he bypasses the aveidah].

מְצָאָהּ בָּרֶפֶת, אֵינוֹ חַיָּב בָּהּ. בִּרְשׁוּת הָרַבִּים, חַיָּב בָּהּ. וְאִם הָיְתָה בֵית הַקְּבָרוֹת, לֹא יִטַּמָּא לָהּ. אִם אָמַר לוֹ אָבִיו, הִטַּמֵּא, אוֹ שֶׁאָמַר לוֹ, אַל תַּחֲזִיר, לֹא יִשְׁמַע לוֹ. פָּרַק וְטָעַן, פָּרַק וְטָעַן, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, חַיָּב, שֶׁנֶּאֱמַר (שמות כג) עָזֹב תַּעֲזֹב. הָלַךְ וְיָשַׁב לוֹ וְאָמַר, הוֹאִיל וְעָלֶיךָ מִצְוָה, אִם רְצוֹנְךָ לִפְרֹק פְּרֹק, פָּטוּר, שֶׁנֶּאֱמַר, עִמּוֹ. אִם הָיָה זָקֵן אוֹ חוֹלֶה, חַיָּב. מִצְוָה מִן הַתּוֹרָה לִפְרֹק, אֲבָל לֹא לִטְעֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף לִטְעֹן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אִם הָיָה עָלָיו יָתֵר עַל מַשָּׂאוֹ, אֵין זָקוּק לוֹ, שֶׁנֶּאֱמַר, תַּחַת מַשָּׂאוֹ, מַשְּׂאוֹי שֶׁיָּכוֹל לַעֲמֹד בּוֹ:

If he found it in the stall, [ even if it is unguarded there, as when the stall is unlocked ], he need not return it. (If he found it) in the public domain, he is obliged to do so. And if it were in the graveyard, [and he were a Cohein], he may not make himself unclean for it. [For returning an aveidah is a positive commandment, viz. (Deuteronomy 22:1): "Return shall you return them to your brother," and the uncleanliness of a Cohein (involves transgression of) the positive commandment of (Leviticus 21:6): "Holy shall you be," and the negative commandment of (Ibid. 1): "For a dead body he shall not become unclean among his people." And a positive commandment does not override a negative and a positive commandment. If his father said to him: "Become unclean" (to return an aveidah), or if he said to him: "Do not return it" [and the aveidah were in a place where it is a mitzvah to return it], he should not heed him, it being written (Ibid. 19:3): "A man, his mother and his father you shall fear, and my Sabbaths you shall keep": If your father tells you to desecrate the Sabbath, do not heed him. The same is true for all of the mitzvoth.] If he unloaded and loaded (a beast), unloaded and loaded, even four or five times, he is liable (to continue doing so), it being written (Exodus 23:5): "Help shall you help." If he (the owner of the ass) went and sat down (doing nothing), telling him: "Since it is your mitzvah, if you want to unload, unload," he is exempt, it being written (Ibid.): "with him." But if he (the owner) were old or sick, he is obligated (to perform the mitzvah by himself.) It is a mitzvah of the Torah to unload [gratis], but not to load [gratis, but for pay]. R. Shimon says: Also to load [gratis. The halachah is not in accordance with R. Shimon.] R. Yossi Haglili says: If it were bearing more than its (bearable) burden, he is not obligated, it being written (Ibid.): "under its burden" — a burden that it can bear. [The halachah is not in accordance with R. Yossi.]

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:

His aveidah or the aveidah of his father — his lost object takes precedence, [it being written (Deuteronomy 15:4): "But there shall not be in you a poor man" — Take heed that you not be a poor man."] His aveidah and the aveidah of his teacher — his aveidah takes precedence. His father's aveidah and the aveidah of his teacher — his teacher's takes precedence [(This, if he be his prime teacher, from whom he learned the greater part of his wisdom. Likewise, wherever "teacher" is mentioned in our Mishnah as taking precedence to "father," it is his prime teacher that is meant.)], for his father brought him to this world, but his teacher, who taught him wisdom, brings him to life in the world to come. And if his father were a sage, his father's takes precedence. If his father and his teacher were carrying burdens, he sets down his teacher's first, and then, his father's. If his father and his teacher were taken captive, he redeems his teacher first, and then, his father. And if his father were a sage, he redeems his father, and then, this teacher.