POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Bava Basra 174
1) ARVUS AND KABLANUS
(a) (Rav Huna): Levi told Reuven 'Lend to Shimon and I will
be an Arev', 'Lend him and I will pay', 'Lend him and I
am liable'; or 'Lend him and I will give' - Levi becomes
2) AN AREV DOES NOT COLLECT FROM ORPHANS
1. If he said 'Give to him and I will be a Kablan',
'Give to him and I will pay', 'Give to him and I am
liable'; or 'Give to him and I will give', he
becomes a Kablan.
(b) (Rav Chisda): In all of Rav Huna's cases he becomes a
Kablan, except for 'Lend to him and I will be an Arev'.
2. Question: If he said 'Lend to him and I will be a
Kablan', or 'Give to him and I will be an Arev',
what is the law?
3. Answer (R. Yitzchak): If he said that he will be an
Arev, he is an Arev (whether he said 'Give' or
'Lend'), if he said that he will be a Kablan, he is
(c) (Rava): In all of Rav Huna's cases he becomes an Arev,
except for 'Give to him and I will give'.
(d) (Mar bar Ameimar): If he said 'Give to him and I will
give', Reuven cannot claim from Shimon (the borrower).
(e) Rejection: This is wrong - Shimon is exempt only if the
Arev took the money from the lender (then the Arev is the
borrower, even though the Arev immediately gave the money
(f) A case occurred, a judge gave the borrower's property to
the lender before the lender claimed from the borrower;
Rav Chanin brei d'Rav Yeva removed the judge.
1. Rava: He acted properly - he holds that a person's
property is an Arev for him;
2. (Mishnah): Reuven lent to Shimon, Levi was an Arev -
Reuven may not collect from Levi;
3. This means, he may not collect from the Arev first.
(a) Levi was an Arev for Shimon; Shimon died, Levi paid the
lender before informing Shimon's orphans.
(b) (Rav Papa): (The orphans now owe Levi;) paying a creditor
(without a document) is a Mitzvah, the orphans are not
obligated in Mitzvos until they become adults.
(c) (Rav Huna brei d'Rav Yehoshua): The orphans do not pay,
we are concerned for Tzrari (wrapped up coins, i.e.
perhaps their father gave money to Reuven, in order that
Reuven will not ask the Arev to pay).
(d) Question: What is the difference between these answers?
3) AN AREV FOR A KESUVAH
(e) Answer #1: If Shimon admitted just before he died that he
did not pay (we are not concerned for Tzrari - Rav Huna
brei d'Rav Yehoshua obligates the orphans in this case).
(f) Answer #2: Shimon was put in Niduy (excommunication) for
refusal to pay, he died in Niduy (we are not concerned
(g) (Chachamim of Eretz Yisrael): If Shimon died in Niduy,
the Halachah follows Rav Huna brei d'Rav Yehoshua
(Rashbam - the orphans must pay, we do not exempt them
because they are exempt from Mitzvos; R. Chananel - we
are concerned for Tzrari, perhaps Shimon died before
asking for the Niduy to be lifted).
(h) Question (Beraisa): An Arev was holding a loan document
(on which he was an Arev) - he cannot collect from the
1. If the lender signed 'I received the money from
you', he collects.
(i) Answer: Because the lender signed 'I received the money
from you', the Arev is now like a creditor with a
document, he collects from orphans.
2. We understand according to Rav Huna brei d'Rav
Yehoshua - the case is, the borrower admits that he
did not pay.
3. But according to Rav Papa, the orphans are exempt
from Mitzvos, they do not pay!
(j) Shimon borrowed from a Nochri, Levi was an Arev. Levi
paid the lender before he claimed from Shimon's orphans.
1. (Rav Mordechai): Even Rav Huna brei d'Rav Yehoshua
is only concerned for Tzrari when the lender is a
i. Since a Nochri would claim from the Arev even
if he was paid, we are not concerned for
2. Rejection (Rav Ashi): Just the contrary - even Rav
Papa is concerned for Tzrari when the lender is a
i. Since Nochrim claim from the Arev first, surely
Shimon gave Tzrari *to Levi* to make him agree
to be an Arev!
(a) (Mishnah): Similarly: R. Shimon ben Gamliel says, if
Yehudah was an Arev for a Kesuvah...
(b) Moshe bar Atzri was an Arev for his daughter-in-law's
Kesuvah; his son, Rav Huna, was a Chacham and very poor.
(c) Abaye: Why doesn't someone suggest to Rav Huna to divorce
his wife, she will collect her Kesuvah, and he can
(d) Question (Rava): The Mishnah says, he must vow that he
will not benefit from her!
(e) Answer (Abaye): He can divorce her outside of Beis Din,
perhaps the father will pay without making him vow!
1. It became known that Rav Huna was a Kohen (who
cannot marry a divorcee), so the scheme was not
(f) Question: How could Abaye have suggested such a scheme?!
2. Abaye: Poverty clings to the poor (they do not
easily escape it).
1. (Abaye): A crafty Rasha is one who counsels (one who
received a gift on condition that it will pass to
someone else after him) to sell it, according to R.
Shimon ben Gamliel (that the sale works).
(g) Answer: This was different, the father's money would go
to his son; also, the son was a Chacham.
(h) Question: But the Halachah is that an Arev for a Kesuvah
is not obligated (this will be explained later)!
(i) Answer: The father was a Kablan.
(j) Question: We understand according to the opinion that a
Kablan for a Kesuvah is obligated;
1. But according to the opinion that a Kablan for a
Kesuvah is not obligated unless the husband had
property, how can we answer?
(k) Answer #1: The case is, Rav Huna had property (when his
father became a Kablan), later it was flooded.
(l) Answer #2: A father obligates himself for his son (even
if the son has no property).
(m) All agree that an Arev for a Kesuvah is not obligated;
(n) All agree that a Kablan for a loan is obligated;
(o) The argument is about an Kablan for a Kesuvah and an Arev
for a loan: one opinion says that the Kablan (Arev) is
obligated only if the husband (borrower) has property;
(p) The other opinion says that either way, he is obligated.
(q) The Halachah is, an Arev is obligated whether or not the
borrower has property, except for an Arev for a Kesuvah,
he is never obligated;
1. Question: Why is he not obligated for a Kesuvah?
2. Answer: He gets no benefit, he thinks 'I am doing a
Mitzvah (to help them get married), she is not
losing anything (she prefers to be married, even if
there is no guarantor for her Kesuvah)', he does not
really intend to pay.