coins

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody had coins in Jerusalem and his friend had produce, he says to his friend, these coins are exchanged for your produce. That one has to eat his produce in purity but he can use his coins for his needs. But one should not say this to a vulgar unless they were from demay. Produce in Jerusalem and coins in the countryside, he says these coins are exchanged for that produce. Coins in Jerusalem and produce in the countryside, he says that produce is exchanged for these coins; then the produce must be brought to and eaten in Jerusalem. [Tithe] money enters Jerusalem and leaves; [tithe] produce enters but does not leave. Rabban Simeon ben Gamliel says, even produce enters and leaves. If fully processed produce was transported through Jerusalem, its Second Tithe should be brought back and eaten in Jerusalem. If the produce was not fully processed, the baskets of grapes are for the wine-press, and baskets of figs for the muqẓeh. The House of Shammai say, the Second Tithe should be brought up and eaten in Jerusalem. But the House of Hillel say, it may be redeemed and eaten anywhere. Rebbi Simeon ben Jehudah said in the name of Rebbi Yose, the House of Shammai and the House of Hillel did not disagree about produce which was not fully processed, that its Second Tithe may be redeemed and eaten anywhere. Where did they disagree? About fully processed produce, where the House of Shammay said, its Second Tithe should be brought back and eaten in Jerusalem, but the House of Hillel said, it may be redeemed and eaten anywhere. Demay enters, leaves, and may be redeemed.

MISHNAH: If somebody transports Second Tithe produce from a place of high prices to one of low prices or vice versa, he redeems at the level of his place. If he brings produce from the threshing floor to town or from the wine-press to town, the excess value belongs to the Second but the expense is on him. One redeems Second Tithe following the low rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. One does not redeem Second Tithe en bloc; if the price is known it is redeemed by the information of one person, if the price is not known by the information of three, as e. g., wine getting sour, fruit rotting, or coins rusting.

MISHNAH: If somebody transports Second Tithe produce from a place of high prices to one of low prices or vice versa, he redeems at the level of his place. If he brings produce from the threshing floor to town or from the wine-press to town, the excess value belongs to the Second but the expense is on him. One redeems Second Tithe following the low rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. One does not redeem Second Tithe en bloc; if the price is known it is redeemed by the information of one person, if the price is not known by the information of three, as e. g., wine getting sour, fruit rotting, or coins rusting.

MISHNAH: If somebody transports Second Tithe produce from a place of high prices to one of low prices or vice versa, he redeems at the level of his place. If he brings produce from the threshing floor to town or from the wine-press to town, the excess value belongs to the Second but the expense is on him. One redeems Second Tithe following the low rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins. One does not redeem Second Tithe en bloc; if the price is known it is redeemed by the information of one person, if the price is not known by the information of three, as e. g., wine getting sour, fruit rotting, or coins rusting.

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

Rebbi Immi said, Kama came before Rebbi Joḥanan and Rebbi Simeon ben Laqish. They said to him, go and pay according to those Tannaїm: “One redeems Second Tithe when it is cheap, not when it is expensive; at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.” So far for large quantities, what about small ones? Even so, at the rate at which the grocer buys, not at which he sells; the one at which the banker gives small coins, not at which he assembles large coins.

Rebbi Naḥman bar Jacob showed a basket of palm leaves to a carpenter and redeemed following his opinion. Rebbi Yannai showed a quarter [qab] wheat to a wheat dealer and redeemed following his opinion. Rebbi Simon showed produce to Rebbi Ḥilqiah who asked him, by their true value? He answered, yes. Rebbi Ḥilqiah said in the name of Rebbi Simon, one does not redeem Second Tithe following the opinion of imbeciles. Rebbi Phineas showed produce to a grits-maker who asked him, by their true value? He said to him, so said Rebbi Ḥilqiah in the name of Rebbi Simon, one does not redeem following the opinion of imbeciles. Rebbi Shammai said, how much a person wants [to pay] on a clear noontime at the summer solstice when the bath master takes up his bunches, he brings coins and redeems. Rebbi Jeremiah said, as much as a person wants Friday afternoon from women braiders when he passes by, he brings coins and redeems. Rebbi Yudan bar Gadya said, Rebbi Jacob bar Abun left it lying until it got moldy and redeemed it immediately after the Sabbath.

Rebbi Naḥman bar Jacob showed a basket of palm leaves to a carpenter and redeemed following his opinion. Rebbi Yannai showed a quarter [qab] wheat to a wheat dealer and redeemed following his opinion. Rebbi Simon showed produce to Rebbi Ḥilqiah who asked him, by their true value? He answered, yes. Rebbi Ḥilqiah said in the name of Rebbi Simon, one does not redeem Second Tithe following the opinion of imbeciles. Rebbi Phineas showed produce to a grits-maker who asked him, by their true value? He said to him, so said Rebbi Ḥilqiah in the name of Rebbi Simon, one does not redeem following the opinion of imbeciles. Rebbi Shammai said, how much a person wants [to pay] on a clear noontime at the summer solstice when the bath master takes up his bunches, he brings coins and redeems. Rebbi Jeremiah said, as much as a person wants Friday afternoon from women braiders when he passes by, he brings coins and redeems. Rebbi Yudan bar Gadya said, Rebbi Jacob bar Abun left it lying until it got moldy and redeemed it immediately after the Sabbath.

MISHNAH: One may circumvent about Second Tithe. How is this? A person may say to his neighbor, his adult son or daughter, his Hebrew male or female slave: Take these coins and redeem this tithe for yourself. But he should not say so to his minor son or daughter or his Canaanite male or female slave because their hand is like his hand. If somebody was standing on the threshing floor and no coins were in his hand, he says to a friend, this produce is given to you as a gift; then he goes on and says to him, it is redeemed by coins in the house.

MISHNAH: One may circumvent about Second Tithe. How is this? A person may say to his neighbor, his adult son or daughter, his Hebrew male or female slave: Take these coins and redeem this tithe for yourself. But he should not say so to his minor son or daughter or his Canaanite male or female slave because their hand is like his hand. If somebody was standing on the threshing floor and no coins were in his hand, he says to a friend, this produce is given to you as a gift; then he goes on and says to him, it is redeemed by coins in the house.

MISHNAH: One may circumvent about Second Tithe. How is this? A person may say to his neighbor, his adult son or daughter, his Hebrew male or female slave: Take these coins and redeem this tithe for yourself. But he should not say so to his minor son or daughter or his Canaanite male or female slave because their hand is like his hand. If somebody was standing on the threshing floor and no coins were in his hand, he says to a friend, this produce is given to you as a gift; then he goes on and says to him, it is redeemed by coins in the house.

In earlier times, they were doing so with coins. They took them and fled. They instituted that one does it with produce. Nevertheless, they took and ate it. They instituted that he should give him the right to one in ten on the ground.

MISHNAH: All found coins are profane, even gold denars with silver or change. If one found with them a potsherd reading “tithe”, it is tithe. If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice, but if it was metal it is sacrifice and its contents profane. They said to him, people do not put profane in sacrifice [vessels]. If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay, ט ṭevel, ת heave since in times of danger one wrote ת for heave. Rebbi Yose says, all these are people’s names. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it. If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe.

MISHNAH: One marks a fourth-year vineyard with lumps of earth, one of ‘orlah with potsherds; graves with whitewash which is thinned and poured. Rebbi Simeon ben Gamliel said, when has this been said? In a Sabbatical year. But discreet religious persons set aside some coins and say, what is taken from here is exchanged for these coins.

MISHNAH: One marks a fourth-year vineyard with lumps of earth, one of ‘orlah with potsherds; graves with whitewash which is thinned and poured. Rebbi Simeon ben Gamliel said, when has this been said? In a Sabbatical year. But discreet religious persons set aside some coins and say, what is taken from here is exchanged for these coins.

It supports him because he says it is all praise, as Rebbi Joḥanan said, Joḥanan the High Priest sent and checked in all localities of Israel and found that they separated only Great Heave. But First and Second Tithes some were separating and some did not. He said, since [omitting] First Tithe is a deadly sin and [omitting] Second Tithe [implies] the sin of ṭevel, a person should give a name to heave and heave of the tithe and give them to the Cohen; Second Tithe he exchanges for coins. About the remaining tithe of the poor, he who has a claim on another person must bring proof.

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there: “Its undercarriage, if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins.” And it was stated for this, if there were coins on it but they fell off, it may be dragged. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.” They said, why do we not explain it according to everybody, if he forgot. You cannot do this, as we have stated there: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins.” Can you say about this, it is according to everybody, if he forgot?

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there: “Its undercarriage, if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins.” And it was stated for this, if there were coins on it but they fell off, it may be dragged. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.” They said, why do we not explain it according to everybody, if he forgot. You cannot do this, as we have stated there: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins.” Can you say about this, it is according to everybody, if he forgot?

A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there: “Its undercarriage, if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins.” And it was stated for this, if there were coins on it but they fell off, it may be dragged. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.” They said, why do we not explain it according to everybody, if he forgot. You cannot do this, as we have stated there: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins.” Can you say about this, it is according to everybody, if he forgot?

HALAKHAH: 6. When she was doing it. The individual who did it is liable; two or three who were doing it are not liable. Rav Ḥuna said, if one was healthy and one weak. If the sick person locked completely but the healthy one incompletely, the sick one is liable but the healthy one is not liable. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If a deer was running normally and he intended to lock the door for himself and he locked for himself and the deer, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he saw a child gurgling in a river and he intended to bring him up together with a school of fish, it is permitted. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: If he was digging in a pile and was intending to bring him up together with a hoard of gold coins, it is permitted.

MISHNAH: One saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries even if there are coins inside. Where does one save it to? To a side street which is a dead end; Ben Bathyra says, also one open on both ends.

“Even if there are coins inside.” This parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it.

“Even if there are coins inside.” This parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it.

MISHNAH: An amphora covered by a stone: one tilts it and the stone falls down. If it was between amphoras one lifts it, tilts it and the stone falls down. Coins on a pillow: one shakes the pillow and they fall down. If chicken droppings were on it, one cleans it with a rag. If it was of leather, one pours water on it until it disappears.

HALAKHAH: The Mishnah after propitiation, following {neither Rebbi nor Rebbi Simeon, as it was stated: “Before Passover it shall graze until it becomes unusable, then be sold, and he shall bring for its value a Pesaḥ. After Passover it shall be brought as well-being sacrifice. Rebbi Simeon says, before Passover it shall be sold without a defect, after Passover it shall be brought as well-being sacrifice.” Did we not understand that “the body of any {animal} due to be sacrificed as Pesaḥ is not offered as a well-being sacrifice”? Explain it if he dedicated coins.

MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.

MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.

HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.

“When Israel returned from the Babylonian exile they gave as Temple tax darics,” denars, “they continued to give sela`im,” as their meaning, “they continued to give minted coins,” half tetradrachmas, they wanted to give denars,” quarters, but these were not accepted by the following: and we accepted for us as commandment to give a sheqel three times in the year for the service in our God’s House. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here that a person has to give his sheqel three times a year; <from here that a person is responsible for the alienation of his sheqel three times a year;> from here that one does not importune people more than three times a year. Rebbi Abbin said, from here the three se`ah, from here the three boxes, from here the three collection times.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread. Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar.

HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread. Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar.

HALAKHAH: “If somebody gives his property to the Temple and in it there were items usable for any public sacrifices.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. What is Ben Azzai’s reason? For Temple property cannot be redeemed by work, only by coins.

MISHNAH: Coins which are found between the sheqalim and the voluntary gifts, if closer to sheqalim they have to be given to sheqalim, closer to voluntary gifts to voluntary gifts; in the middle they have to be given to voluntary gifts. Between wood and incense, if closer to wood they have to be given to wood, closer to incense to incense; in the middle they have to be given to incense. Between nests and young birds for elevation sacrifices, if closer to nests they have to be given to nests, closer to young birds for elevation sacrifices to young birds for elevation sacrifices; in the middle they have to be given to young birds for elevation sacrifices. Between profane money and Second Tithe\4, if closer to profane money they have to be given to profane money, closer to Second Tithe to Second Tithe; in the middle they have to be given to Second Tithe. This is the principle: one follows proximity; in the middle one is stringent.

HALAKHAH: “Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests! They were arranged like a snail. Would it not be necessary that it be given to sheqalim? Some want to say, maybe they would remain with the excess of the lodge. Some want to say, in the middle it is as if he died. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to the gift account.

MISHNAH: Coins found near vendors of animals always are Tithe money. On the Temple Mount, profane. In Jerusalem, during the remainder of the year they are profane, during the holidays everything is Second Tithe. Of meat found in the Temple courtyard, limbs are elevation sacrifices and cuts purification sacrifices; in Jerusalem well-being sacrifices. In either case it has to lose its shape and be taken out to be disposed of by burning. If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted.

[“The House of Shammai say that one may not give the hide.”] They agree that one may not scrape it. Where do we hold? If it is connected to it, it is part of its body. If separated, it parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it. As the following: an Antiochene cooking vessel fell on Rebbi Jeremiah on the Sabbath; they thought about it and lifted it. Not that practice follows Rebbi Hoshaia but that Rebbi Jeremiah should not be endangered. They agree that one may not salt it. It was stated: but he might salt meat on it to roast. The colleagues in the name of Rav: A person may salt a large quantity even though he will be able to eat form it only a small quantity. Rebbi Aḥa in the name of Rav: One salts cunningly, and salts cunningly; he salts here and salts there until he salted everything.

MISHNAH: The House of Shammai say, the sacrifice of appearance is two silver coins, and the festival sacrifice one obolus. But the House of Hillel say, the sacrifice of appearance is one silver obolus, and the festival sacrifice two silver coins.

MISHNAH: The House of Shammai say, the sacrifice of appearance is two silver coins, and the festival sacrifice one obolus. But the House of Hillel say, the sacrifice of appearance is one silver obolus, and the festival sacrifice two silver coins.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

Rebbi Joḥanan said: “One silver obolus and two silver coins are words of the Torah.” Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything; the Sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like that? Rebbi Jonah said, are not all measures determined by the Sages? They said: The volume of an olive from a corpse, the volume of an olive from a cadaver, the volume of a lentil from a dead reptile. The question here is only what Rebbi Hoshaia stated: They should not be seen before Me empty-handed, with anything; the Sages only said: “A silver obolus, two silver coins.” The difficulty is that this is support for the opinion that it is based on words of the Torah. He said that only the Sages instituted: “one silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Joḥanan follows his own opinion and Rebbi Hoshaia follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said that all measures are practice taught by Moses at Sinai; he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion; Rebbi Hoshaia is the one who said: he who eats forbidden food in the present time has to study the quantities; maybe a new court will arise and change the measures for him; then he will know what measure he ate. Therefore he is the one who said, the appearance is with anything; the Sages only said: “one silver obolus, two silver coins.” They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Jonathan said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money. Rebbi Joḥanan said, a person may adjoin money to money but no person may adjoin animals to an animal. What may be done? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Ze`ira said, we may explain the words of the rabbis by their own words. Rebbi Joḥanan said: a person may adjoin coins to coins but not animals to an animal; he must say, they push. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money; he must say, they do not push. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds and pushes the holiday further until he says: I do not intend to add further.

MISHNAH: He who has many eaters and a small budget brings many well-being offerings and few elevation offerings. Few eaters and a large budget, he brings many elevation offerings and few well-being offerings. Both few, for this one it was said “one obolus, two silver coins.” Both ample, for this one it was said, each man according to his means, corresponding to the blessing by the Eternal, your God, which He gave you.

HALAKHAH: If he is poor but generous, I am reading for him, each man according to his means, rich but stingy, I am reading for him, corresponding to the blessing by the Eternal, your God, which He gave you. If he is poor and stingy, on this one it was said, not less than two silver coins.

HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.

It supports him because he says it is all praise, as Rebbi Joḥanan said, Joḥanan the High Priest sent and checked in all localities of Israel and found that they separated only Great Heave. But First and Second Tithes some were separating and some did not. He said, since [omitting] First Tithe is a deadly sin and [omitting] Second Tithe [implies] the sin of ṭevel, a person should give a name to heave and heave of the tithe and give them to the Cohen; Second Tithe he exchanges for coins. About the remaining tithe of the poor, he who has a claim on another person must bring proof.

“He pays her in coin of the Land of Israel.” This implies that the coins of the land of Israel are the best of all countries. This supports him who says that a woman’s ketubah is from the words of the Torah, against Rabban Simeon ben Gamliel, as it was stated: A woman’s ketubah is from the words of the Torah. Rabban Simeon ben Gamliel says, a woman’s ketubah is only an institution of the Soferim.

MISHNAH: If a person is by a vow prevented to benefit his son-in-law but wants to give money to his daughter, he says to her: These coins are given to you as a gift on condition that your husband shall have no claim to them, except what you trade for your needs.

There, we have stated: “If somebody collects coins and says, ‘these are for my Temple tax,’ the House of Shammai say, the excess should be given as a donation, but the House of Hillel say, the excess is profane. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane. ‘These [monies] are for my purification offering’, they agree that the excess is profane.” Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount.” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane. But we are considering one who says “these.” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation. How does Rebbi Yose handle this? He explains it if he collects little by little, following the House of Hillel.

HALAKHAH: “A woman may lend to her neighbor,” etc. Rebbi Zeïra asked before Rebbi Mana: Does our Mishnah deal with the implicit case, rather than the explicit? He said to him, is the implicit case not explicit? He said to him, I can say a coarse sieve to count coins, a sieve to sift sand, grindstones to grind spices, a stove to put in flax bundles.

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

Ḥilfai said: Bring me to the river’s edge. If I cannot derive Rebbi Ḥiyya the Elder’s baraita from the Mishnah, throw me into the river. They said to him, did not Rebbi Ḥiyya state: “A tetradrachma are four denar.” He said to them, we also have stated: “By how much can a tetradrachma be deficient without being fraudulent? Rebbi Meïr said four as, one as per denar.” They said to him, did not Rebbi Ḥiyya state: “Six silver obols are a denar.” He said to him, I also have stated it: “Fraud is four silver coins for twenty-four silver coins, a tetradrachma, one sixth of the selling price.” They said to him, did not Rebbi Ḥiyya state: “Two dupondii are an obolus.” He said to them, we also have stated thus: “He gives a tetradrachma and a dupondius per year.” They said to him, did not Rebbi Ḥiyya state: “Two as are a dupondius”. He said to them, we also have stated thus: “He who put aside an as and ate for half of its worth, then went to another place where it is worth a dupondius, has to eat another as for it.” They said to him, did not Rebbi Ḥiyya state: “Two semisses are an as, two quadrantes are a semis, two peruṭot are a quadrans.” He said to them, we also have stated thus: “How much is a peruṭah? One eighth of an Italic as.”

If he picked up a find and said, for the purpose that I own it rather than my master. Does he and his master own it automatically or does he own it but not his master? Let us hear from the following: “If a person is by a vow prevented from benefitting his son-in-law but wants to give money to his daughter, he says to her: These coins are given to you as a gift on condition that your husband have no claim to them, except what you put into your mouth.” It was stated: “Neither do you”. Rebbi Ze‘ira said, who stated “neither do you”? Rebbi Meïr since Rebbi Meïr makes the hand of a slave the hand of his master. For a gift [we follow] Rebbi Meïr that the wife’s hand is her husband’s hand; for a find [do we follow] the rabbis? Rebbi Ze‘ira said before Rebbi Mana, is there not a difference, for he is as if he acquired by somebody else’s opinion? He said to him, is it not a case a fortiori? Since in her case, when she would acquire by somebody else’s opinion, you say that what a wife acquired, her husband acquired: here where he acquires by his own opinion, a fortiori what the slave acquired his master must acquire.

“ ‘Hold this tetradrachma for me’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ she is preliminarily married. After delivery, if she agrees, she is preliminarily married, otherwise she is not preliminarily married. ‘Here is the tetradrachma which I owe you,’ and at the moment of delivery he said, ‘lo, you are preliminarily married to me,’ if she agrees, she is preliminarily married, otherwise she is not preliminarily married. If after delivery he said, ‘lo, you are preliminarily married to me,’ she is not preliminarily married even if both parties agree. What can he do? He should take the coin back, deliver it again and say, ‘lo, you are preliminarily married to me.’ ‘Be preliminarily married to me by this mina,’ if it turns out that a denar was missing, she is not preliminarily married. If one denar was bad, she is preliminarily married if he replaces it. If he was counting the coins into her hand, she can change her mind any time before he finishes.” Rebbi Eleazar said, she is preliminarily married by the first [coin]; the remainder is a condition. Rebbi Joḥanan said, only after he completes [the count.] It was said that Rebbi Joḥanan changed his mind about this.

Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav. It is forbidden to dwell in a city which has neither a medical man, nor a public bath, nor a court lashing and jailing. Rebbi Yose ben Rebbi Abun said, also it is forbidden to dwell in a city which has no vegetable garden. Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav: Every person will have to justify himself for everything his eye saw and which he did not eat. Rebbi Eleazar took note of this statement and saved coins from which he ate every kind once a year.

MISHNAH: Which finds are his and which ones does he have to make public? The following finds are his: If he found scattered produce, scattered coins, bundles of grain in the public domain, or fig cakes, baker’s loaves, strings of fish, cuts of meat, local fleece-wool, bundles of flax, or strips of purple wool; these are his.

MISHNAH: Rebbi Jehudah says, anything out of the ordinary one has to make public. How is this? If he found a fig cake containing a potsherd, or a loaf containing coins. Rebbi Simeon ben Eleazar said, merchandise of any kind one does not have to make public.

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

MISHNAH: But the following must be made public: If one found produce in a container or simply a container, coins in a wallet or simply a wallet, heaps of produce, heaps of coins, three coins one on top of the other, bundles of grain in a private domain, home-baked loaves, fleece wool taken from an artisan’s house. Pitchers of wine and pitchers of oil he has to make public.

HALAKHAH: “But the following must be made public,” etc. Rav Jehudah says three coins of three kings. Rebbi Eleazar said, or even three from one king if they form a tower? Of three kings and they are in three towers? Or even three of one king as a tower.

MISHNAH: What one found in a store is his. Between the counter and the storekeeper it is the storekeeper’s. Before the moneychanger it is his. Between the chair and the moneychanger it is the moneychanger’s. If one bought produce from another person or another person sent him produce and he found coins in it, they are his. But if they were bundled, he takes them and makes it public. The garment was subsumed under “anything”; why was it mentioned separately? To bracket with it and tell you, just as a garment is special in that it has distinguishing marks and claimants, so about everything which has distinguishing marks and claimants you have to give public notice.

HALAKHAH: “Anything which works and eats,” etc. It was stated: There should not be given food in the value of a calf to calves, a foal to foals, or a chicken to chickens. It happened that a man found five calves; he was selling and feeding until only one was left. Rav Jehudah in the name of Rav: Practice follows Rebbi Tarphon about objects with distinguishing marks. Rebbi Abba and Rav Jehudah in the name of Rav: It happened that Rebbi instructed following Rebbi Tarphon in a case about objects with distinguishing marks. Rav Jehudah said, a scholar does not have to indicate a distinguishing mark. Rav Huna said, everybody agrees that if it was a bundle of coins he may not touch them.

MISHNAH: If somebody deposits coins with another person who binds them together and carries them on his back or gives them to his underage son or daughter, or locks them insufficiently, he is liable because he did not take care the way people take care. But if he took care the way people take care, he is not liable.

HALAKHAH: “If somebody deposits coins with another person,” etc. Rebbi Yose said: One understands from this that in case a man gave plyṭvryn to another in the market place and that one handed it over to his underage son or daughter, if they were stolen or lost he is not liable since I say that nobody is in the market place because of plyṭvryn.

MISHNAH: “If somebody deposits coins with a money changer, if they are tied together, he may not use them, if loose, he may use them. With a householder, whether tied together or loose he may not use them. The storekeeper is like a householder, the words of Rebbi Meïr; Rebbi Jehudah says, like a money changer.

HALAKHAH: “If somebody deposits coins with a money changer,” etc. Rav Huna said that Rebbi Jeremiah asked how? Tied under seal or tied together without seal. If you say under seal, without seal he may. If you say without seal, so much more under seal.

MISHNAH: Silver acquires gold but gold does not acquire silver. Brass acquires silver but silver does not acquire brass. Bad coins acquire good ones but good ones do not acquire bad ones. A blank acquires a coin but a coin does not acquire a blank. Movables acquire coins but coins do not acquire movables. This is the rule: all movables acquire one another.

MISHNAH: Silver acquires gold but gold does not acquire silver. Brass acquires silver but silver does not acquire brass. Bad coins acquire good ones but good ones do not acquire bad ones. A blank acquires a coin but a coin does not acquire a blank. Movables acquire coins but coins do not acquire movables. This is the rule: all movables acquire one another.

MISHNAH: Silver acquires gold but gold does not acquire silver. Brass acquires silver but silver does not acquire brass. Bad coins acquire good ones but good ones do not acquire bad ones. A blank acquires a coin but a coin does not acquire a blank. Movables acquire coins but coins do not acquire movables. This is the rule: all movables acquire one another.

HALAKHAH: “By how much could a tertradrachma be deficient,” etc. It was stated: “More than that he spends it for its worth, a tetradrachma up to a šeqel, a denar up to a quarter [šeqel]. If it is less than this even by an assarius, he may not spend it. If it was circulating as a blank for a tetradrachma or as a šeqel coin, as a blank for a šeqel or as a tetradrachma coin, he only has the shape of the coin. He should give it neither to a person who condemns property nor to a tax assessor since they defraud people, but he drills a hole into it and hangs it on his son’s neck. When has this been said? About tetradrachmas and denars. But gold denars and silver coins one may spend according to their value. Just as one spends it for profane things one may spend it for Second Tithe provided one does not plan it.”

HALAKHAH: “If somebody hired tradesmen,” etc. What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]. You work for me a job which needs ten days. It turned out it was work for five days. What means, [they] tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]. You work for me a job which needs five days.} It turned out it was work for ten days. “When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming. But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet. (Rav) said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you.

HALAKHAH: “If somebody hired tradesmen,” etc. What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]. You work for me a job which needs ten days. It turned out it was work for five days. What means, [they] tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]. You work for me a job which needs five days.} It turned out it was work for ten days. “When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming. But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet. (Rav) said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you.

HALAKHAH: “If somebody hired tradesmen,” etc. What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]. You work for me a job which needs ten days. It turned out it was work for five days. What means, [they] tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]. You work for me a job which needs five days.} It turned out it was work for ten days. “When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming. But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet. (Rav) said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you.

HALAKHAH: “If somebody hired tradesmen,” etc. What means, they tricked one another? Come, work for me for five large [coins]. It turned out it was work for ten large [coins]. You work for me a job which needs ten days. It turned out it was work for five days. What means, [they] tricked the householder? Come, work for me with your colleagues {for ten large [coins]. It turned out it was work for five large [coins]. You work for me a job which needs five days.} It turned out it was work for ten days. “When was this said; if the donkey drivers did not start yet. But if they went and did not find grain, or workers to weed and found the field flooded, he has to pay them for going and coming. But one cannot compare coming loaded with coming empty, or working with being idle, sitting in the shadow with sitting in the sun.” Rebbi Ḥiyya the Elder hired donkey drivers to bring his flax. They went and found it wet. (Rav) said to him, go and pay them their full fee. He said to them, not that I would be obligated to pay you your fee but I, Ḥiyya, am handing it over to you.

MISHNAH: How does one instill fear in witnesses in criminal cases? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source, or maybe you do not know that we shall examine you by cross-examination and interrogation. You should know that criminal trials are not like civil trials. In civil trials a person pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth. It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation: Your brother’s bloods, the blood was splashed on trees and stones. Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians could not say, there are a plurality of powers in Heaven. And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me. Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew, etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor.

MISHNAH: How does one instill fear in witnesses in criminal cases? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source, or maybe you do not know that we shall examine you by cross-examination and interrogation. You should know that criminal trials are not like civil trials. In civil trials a person pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth. It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation: Your brother’s bloods, the blood was splashed on trees and stones. Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians could not say, there are a plurality of powers in Heaven. And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me. Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew, etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor.

“And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him,” etc. To proclaim the greatness of the King over kings of kings Who from one die coins all seals and no one is like the other, as it is said: The seal turns around like clay. Why did He change their looks? That no man should jump and go to another’s wife or another’s field. It was stated in the name of Rebbi Meïr: Three things did the Holy One, praise to Him, diversify in humans: looks of the face, understanding, and voice. Looks and understanding because of the robbers, voice because of forbidden women. Rebbi Isaac said, even a fig tree or a wheat plant is not identical to any other. Man was created Sabbath Eve so from the start he should enter with a commandment. Another explanation: Why was he created last? A parable of a king who made a banquet. After he had ordered the meal, he invited the guests. So wisdom built her house, that is the Holy One, praise to Him, Who created the world in wisdom, as it is said, the Eternal in wisdom based the earth, etc. She quarried its seven pillars, these are the seven days of creation. She slaughtered her slaughtering, mixed her wine, these are seas and rivers and all the needs of the world. Any silly one shall come here, that is Adam and Eve.

MISHNAH: A judicial oath is about a claim of two silver coins and the acknowledgment of one peruṭah. If the acknowledgment is not of the kind of the claim he is not liable. How is this? “You are holding two silver coins for me;” “I am holding only one peruṭah.” He is not liable. “You are holding two silver coins and a peruṭah for me;” “I am holding only one peruṭah.” He is liable. “You are holding a mina for me,” “I am not holding anything for you,” he is not liable. “You are holding a mina for me,” “I am holding only 50 denar for you,” he is liable. “You are holding a mina for my father,” “I am holding only 50 denar for you,” he is not liable since he is like one returning a lost object.

MISHNAH: A judicial oath is about a claim of two silver coins and the acknowledgment of one peruṭah. If the acknowledgment is not of the kind of the claim he is not liable. How is this? “You are holding two silver coins for me;” “I am holding only one peruṭah.” He is not liable. “You are holding two silver coins and a peruṭah for me;” “I am holding only one peruṭah.” He is liable. “You are holding a mina for me,” “I am not holding anything for you,” he is not liable. “You are holding a mina for me,” “I am holding only 50 denar for you,” he is liable. “You are holding a mina for my father,” “I am holding only 50 denar for you,” he is not liable since he is like one returning a lost object.

MISHNAH: A judicial oath is about a claim of two silver coins and the acknowledgment of one peruṭah. If the acknowledgment is not of the kind of the claim he is not liable. How is this? “You are holding two silver coins for me;” “I am holding only one peruṭah.” He is not liable. “You are holding two silver coins and a peruṭah for me;” “I am holding only one peruṭah.” He is liable. “You are holding a mina for me,” “I am not holding anything for you,” he is not liable. “You are holding a mina for me,” “I am holding only 50 denar for you,” he is liable. “You are holding a mina for my father,” “I am holding only 50 denar for you,” he is not liable since he is like one returning a lost object.

Rebbi Abba, Rav Jehudah in the name of Samuel: In any case where two [witnesses] make him liable to pay money, a single witness sets him up for an oath. But do not two [witnesses] make him liable for real estate? It is a difference since one does not swear about real estate. But do not two [witnesses] make him liable for a fine? There is a difference since one does not swear about a fine. But do not two [witnesses] make him liable for a peruṭah? Is it so? Have we not stated: “A judicial oath is about a claim of two silver coins and the acknowledgment of one peruṭah.” Our Mishnah, when he swears by his own formulation. What (Rebbi) Samuel said, when he swears by the formulation of others. Rav Ḥisda and his group disagree. “A judicial oath”, any judicial oath. There is no difference whether he swears by his own formulation or he swears by the formulation of others, he cannot be liable except for a claim.

Rebbi Ze`ira said, he is not liable unless the denial be of two silver coins not counting the acknowledgment of one peruṭah. This follows Rebbi Joḥanan’s colleague.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.

HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.