once he has conveyed the key to him, he has acquired it.

Here too, the Gemara asks: What are the circumstances involving this sale? If it was a transaction by payment of money, then let him acquire it by paying money. If it was by taking possession of it, let him acquire it by taking possession. What is the significance of transferring the key? The Gemara answers: Actually, the transaction occurred by taking possession, and in that case, the seller usually must say to him: Go, take possession, and thereby acquire it for yourself. And in this case, once he conveys the key to him, he is considered like one who says to him: Go, take possession, and thereby acquire it.

Similarly, Reish Lakish says in the name of Rabbi Yannai: With regard to one who sells a flock of sheep to another, once he conveys the mashkukhit to the buyer, he has acquired the flock.

The Gemara asks: What are the circumstances of this case? If the transaction occurred by pulling the flock into his possession, then let the buyer acquire it by pulling. If it was by conveying it, let the buyer acquire it by the seller conveying it. The Gemara answers: Actually, it was a transaction by pulling, and in that case, the seller usually must say to him: Go, pull it and acquire it for yourself. And in this case, once he conveys the mashkukhit to him, he is like one who says to him: Go, pull it and acquire it.

The Gemara asks: What is this mashkukhit? Here, in Babylonia, they translate it as a bell [karkashta] that the shepherd rings and whose sound the flock follows. Rabbi Ya’akov says: It is referring to the goat that goes at the front of the flock that they follow. The Gemara notes: This explanation of Rabbi Ya’akov is similar to that which a certain Galilean taught in the presence of Rav Ḥisda concerning this goat: When a shepherd is angry with his flock, he renders the goat leading [lenaggada] them, i.e., the mashkukhit, blind. Similarly, when God is angry with the Jewish people, he appoints unsuitable leaders for them.

MISHNA: The mishna lists several halakhot that pertain to damage classified as Pit: In the case of a pit that the first person who passed by covered after using it, and then the second came to use it and found it uncovered after the cover fell off or was damaged, and he did not cover it, the second one is liable for damage caused by the pit. If the owner covered the pit appropriately and an ox or a donkey fell into it and died, he is exempt. If he did not cover the pit appropriately and an ox or a donkey fell into it and died, he is liable.

If a man was digging or widening a pit, and an ox passing by fell forward into it in fright due to the sound of the digging, he is liable. If it fell backward into the pit due to the sound of the digging, he is exempt.

If an ox and its accoutrements, i.e., the vessels it was carrying, fell into the pit and the vessels were broken, or if a donkey and its accoutrements fell in and the accoutrements were torn, the owner of the pit is liable for damage to the animal caused by the pit, but he is exempt from liability for damage caused to the vessels, by Torah edict.

If an ox that was impaired by being deaf, or an ox that was an imbecile, or an ox that was very young fell into the pit, he is liable. If a boy or a girl, a Canaanite slave or a Canaanite maidservant fell in, he is exempt, since there is a Torah edict that the digger of a pit is liable only for damage caused to an animal.

GEMARA: With regard to the first case in the mishna, the Gemara asks: And until when is the first person exempt if the pit is later uncovered? Rav says: He is exempt from liability for the time necessary for him to become aware that it became uncovered. Once this time has passed, he bears responsibility. And Shmuel says: He is exempt for the time necessary for others to realize that the pit is uncovered and inform him. And Rabbi Yoḥanan says: He is exempt for the time necessary for others to inform him that the cover has fallen down and for him to hire workers and cut cedar trees to make a suitable cover and cover it. After this period of time has passed, the first bears responsibility.

§ The mishna teaches: If he covered the pit appropriately and an ox or a donkey fell inside and died, he is exempt. The Gemara asks: Since he covered the pit appropriately, how did it fall in? Rabbi Yitzḥak bar bar Ḥana says: This is a case where the cover rotted from the inside, and he could not have known that the cover was damaged. Therefore, he is not responsible for damage caused as a result.

A dilemma was raised before the Sages: If he covered it with a cover that is able to withstand the weight of oxen but cannot withstand the weight of camels, which are heavier, and camels came and weakened it, and subsequently oxen came and broke the weakened cover and fell into the pit, what is the halakha? The Sages said in response: What are the circumstances? If camels are commonly found there, he is negligent, since he should have constructed the cover suitably for camels as well. And if camels are not commonly found there, then he is a victim of circumstances beyond his control if by chance they did come and weaken the cover.

The Gemara answers: No, it is necessary in a case where camels come occasionally, in which case the question effectively becomes: Do we say that since they come occasionally, he is considered negligent, since he should have anticipated their coming? Or perhaps since now, in any event, there are no camels, he is a victim of circumstances beyond his control.

Come and hear a possible proof from the mishna: If he covered the pit appropriately, and an ox or a donkey fell into it and died, he is exempt. Now what are the circumstances? If we say that he covered it appropriately for oxen and appropriately for camels, then how did they fall in? Rather, is it not the case that he covered it with a covering that was appropriate for oxen