The Acharonim asked two questions on the opinion of Rashi that the דין of קים ליה בדרבה מיניה applies to בני נח. Rashi holds [סנהדרין נ"ד. ד"ה דינו ומכות ט. ד"ה לפיכך] that a בן נח is executed even if he is a complete שוגג [against the Rambam Melachim 10-1 who holds that when he is שוגג, he is exempt]. If so, it emerges that the דין of קלב"מ for a בן נח is always subsumed under the rubric of עבדינן ביה החומרא - we carry out the more severe punishment, because whether he was מזיד or שוגג, he is executed. And where עבדינן ביה החומרא, the Maharshal writes [cited in the Ktzos 28-1] that there is no need to pay even to fulfill a heavenly mandate - לצאת ידי שמים, nor is תפיסה [forcibly taking the item] effective.
According to this, the definition of קלב"מ for a בן נח is that no obligation at all applies [which is why there is no obligation לצאת ידי שמים or תפיסה] and not merely that he need not pay. If so, we can ask from two places:
1] The Maharal Diskin asked from what Rashi wrote [בבא קמא קי"ג ד"ה היכי] that the דין of קנין שינוי applies to בני נח. Now the Nesivos [351-1] writes that if someone stole and the rule of קלב"מ applies then there is no קנין בשינוי because this קנין is learned from the pasuk "והשיב" [as the Gemara in Bava Kamma 66a says 'והשיב את הגזלה אשר גזל'... - אם כעין שגזל - יחזיר, ואם לאו - דמים בעלמא בעי שלומי"] and if קלב"מ applies, there is no דין of והשיב. It is clear that he is talking about a case of חייבי מיתות במזיד where we carry out the more severe punishment, because in that case there is an exemption from the primary obligation and thus והשיב doesn't apply. But when someone does an עבירה בשוגג for which he would be חייב מיתה had he done it במזיד where we don't carry out the more severe punishment, even though the בית דין doesn't punish him, since there is a חיוב of והשיב that exists in principle, we say that the קנין שינוי would take effect. If so, Rashi is difficult to understand - Where do we find a קנין שינוי for a בן נח?? When it comes to a בן נח we always carry out the more severe punishment [whether שוגג or מזיד] so his דין of קלב"מ creates a situation where he is not included in the דין of והשיב and if so he has no קניני גזילה and should not acquire with a שינוי??!
2] The Pri Yitzchak [of Rav Itzele Blazer ztz"l 1-58] asks from the Gemara in Avoda Zara [59b]:
אמר רב אשי האי עובד כוכבים דנסכיה לחמרא דישראל בכוונה אע"ג דלזבוניה לעובד כוכבים אחרינא אסור שרי ליה למישקל דמיה מההוא עובד כוכבים מאי טעמא מיקלא קלייה
Rav Ashi says: In the case of this gentile who intentionally poured a Jew’s wine as a libation in order to render it prohibited, even though it is prohibited to sell it to another gentile, as one may not derive benefit from it, nevertheless, it is permitted for him to collect its monetary value from that gentile. What is the reason for this? It is considered as though the gentile burned the wine and destroyed it.
Explained the Ran: The Jew is taking the money as payment for damages and not as a sale.
But this is puzzling!! He is killed for performing this ניסוך even if he is שוגג, so why should he have to pay?? When a Jew does the ניסוך we say that from the moment he lifts it up he acquires it and becomes a thief, if so when an עכו"ם who gets capital punishment for stealing shouldn't be obligated to pay money according to Rashi who holds that we apply קלב"מ to an עכו"ם and even בשוגג he is executed according to Rashi, so he should never be liable as a מזיק??!
However, according to what we explained there are no questions on Rashi. The Acharonim understood Rashi to mean that even בשוגג he is executed because שוגג is like מזיד. But based on our explanation of his opinion, the opposite is true. We don't find regarding a עכו"ם the פטור of עבדינן ביה החומרא [we carry out the more severe punishment], which is founded on the exemption of a person in relation to the basic obligation [the "עיקר חלות חיוב"]. And did we not explain that Rashi agrees with Tosfos that an exception that applies to the litigant is relevant for a Jew only and not for a Gentile. The whole דין of קלב"מ for an עכו"ם is only the other דין that devolves on the court, not to give a dual punishment. That even though the primary punishment applies to him, the court cannot carry it out. It emerges according to this that EVEN a מזיד only receives the דין of קלב"מ like a שוגג where we DON'T carry out the more severe punishment because his קלב"מ is not an exemption from the primary obligation but is rather directed to the בית דין who is not allowed to implement two punishments. So Rashi was correct in saying that the קנין שינוי is relevant to an עכו"ם. Since he is included in the obligation of והשיב, he is considered a גזלן with respect to קנין שינוי. And for the same reason money may be taken from him for the ניסוך, because bottom line, he has a חיוב מזיק. [Beis Din doesn't collect the money because they may not carry out two punishments. But the damaged party may because there is a חיוב מזיק in principle - ד"ע.]
[עפ"י תורת הגאון רבי חיים שמאלביץ זצ"ל]
