denar

MISHNAH: If a widow’s ketubah was 200 and she sold either the worth of a mina for 200 or the worth of 200 for a mina, her ketubah was paid. If her ketubah was for a mina and she sold the worth of a mina and a denar for a mina, her sale is void. Even if she says, I shall return the denar to the heirs, her sale is void.

MISHNAH: Rabban Simeon ben Gamliel says, her sale is valid unless there would have been left a field [for sowing] nine qab, and in a garden half a qab, or following the words of Rebbi Aqiba, a fourth. If her ketubah was 400 zuz and she sold to one person worth 100, to a second 100, to a third 100, and to the last the value of a mina and a denar for a mina, the last transaction is invalid but all others are valid.

HALAKHAH: “If somebody marries a woman and had contracted with her,” etc. How does he become indebted to her? Do not Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the ketubah. Then he should have to pay in the end! They gave it the status of the gift for a woman’s preliminary marriage. Then he should pay up front! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar’s worth every month.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

When does one appraise for them? Rebbi Mana said, one appraises at the end. Rebbi Ḥanina said to him, the words of the rabbis imply that one does not listen to you, for Nathan bar Hoshaia asked before Rebbi Joḥanan, if there was sustenance for twelve months but the estate diminished in value? He answered him, since the heirs started to eat with permission, they continue to eat until the last coin is gone! Therefore, one appraises at the start. Rav Ḥisda asked: If there was sustenance for twelve months and then the property increased in value? Let us hear from the following, for Rebbi Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan: If the heirs sold, they sold from their own property. So here, if it increased in value, their property value increased. If the estate was not sufficient for twelve months’ sustenance, may the sons say to the daughters, take what is yours and leave! Rebbi Abba said, is that a question? The Mishnah says that they cannot say so to them, as we have stated there: “If the orphans say, we accept the properties of our father for the value of an extra denar in order to take their mother’s ketubah; one does not listen to them but one appraises the properties in court.”

Do the Sages permit all kinds of vows? “Four kinds of vows did the Sages dissolve”! Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: Those do not need the permission of a Sage. Rav and Samuel both say that these need the permission of a Sage. Issy objected: Did we not find an opening for vows from there only? Samuel said to him, bind a rope on it. A Mishnah disagrees with Issy: “This one also can dissolve his vow without asking a Sage.” He explains it, that all vows need an opening from another place but these have their openings in themselves. Rebbi Ze‘ira said, that is, if they do not insist. But if they did insist they need the permission of a Sage. If one did insist but the other did not insist, since this one’s is invalid, the other one’s also should be invalid. A student of Rebbi Ḥiyya bar Julianus said [after] Rebbi Yudan: If one asked a tetradrachma, one was ready to give him three, and another one said a sheqel. (Does he insist?) Since he renounces one denar for this one he may renounce another one for the other one and give it to him for two.

MISHNAH: One creates an opening for a man with his wife’s ketubah. It happened that one vowed usufruct from his wife whose ketubah was 400 denar. She came before Rebbi Aqiba who obliged him to give her her ketubah. He said, Rebbi, my father left 800 denar. My brother took 400 and I 400, would it not be enough if she take 200 and I 200? Rebbi Aqiba told him, even if you have to sell the hair on your head, you will pay her ketubah. He said to him, if I had known that, I would not have vowed. Rebbi Aqiba freed him.

MISHNAH: One creates an opening for a man with his wife’s ketubah. It happened that one vowed usufruct from his wife whose ketubah was 400 denar. She came before Rebbi Aqiba who obliged him to give her her ketubah. He said, Rebbi, my father left 800 denar. My brother took 400 and I 400, would it not be enough if she take 200 and I 200? Rebbi Aqiba told him, even if you have to sell the hair on your head, you will pay her ketubah. He said to him, if I had known that, I would not have vowed. Rebbi Aqiba freed him.

MISHNAH: The house of Shammai say, dedication in error is dedication, but the House of Hillel say, dedication in error is not dedication. How? If one said, the black ox which comes out of my house first shall be dedicated, and a white one came out; the house of Shammai say, it is dedicated, but the House of Hillel say, it is not dedicated. The gold denar which first comes into my hand shall be dedicated, but it was a silver one; the house of Shammai say, it is dedicated, but the House of Hillel say, it is not dedicated. The wine amphora which first comes into my hand shall be dedicated, but it was a one of oil; the house of Shammai say, it is dedicated, but the House of Hillel say, it is not dedicated.

Rebbi Simeon ben Laqish in the name of Bar Qappara: You catch him at the mention of “ox”, at the mention of “first”. “The black ox which comes out of my house first,” if a white one came out and the black followed him, you catch him because he is the leader of the black ones. “The white ox which comes out of my house first,” if a black one came out and the white followed him, you catch him because he is the leader of the white ones. “The ox which stands at the manger” and it was lying down, “lying down” and it was standing, should be like what Rebbi Abbahu said in the name of Rebbi Joḥanan: If he wanted to give heave from wheat and he gave from barley, during nighttime he did not do anything, during daytime, what he did is done. Brown grain and it turned out to be white, even during daytime he did not do anything. “A ram” is nothing. “A calf” yes, since it is written: “A calf of cattle as purification offering.” “A sheep” is nothing. “Tetradrachmas” is nothing. “Change” is nothing. “A gold denar” was sanctified.

HALAKHAH: “One writes with anything,” etc. “He shall write”, not engrave. “He shall write”, not dropping points. “He shall write”, not pouring. “He shall write”, not engrave; some Tannaïm state, he even may engrave. Rav Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. “He shall write”, not dropping points; Rebbi Yudan bar Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. “He shall write”, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of the writing. If one did that on the Sabbath, what? There, we have stated: “Writing on top of writing is not prosecutable.” Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink or vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is guilty. Rebbi Isaac bar Mesharshia in the name of the rabbis from there: He is doubly guilty, once for erasing and once for writing.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rav said, I was of the voters. There is no difference between a quarter in real estate or a quarter in money. Rebbi Yose ben Rebbi Abun said, real estate for a denar a γραμμάριον, in money a quarter is a tremis.

MISHNAH: A wife may be acquired in three ways; she regains her autonomy in two ways. She is acquired by money, or by a document, or by intercourse. By money, the House of Shammai say, by a denar or a denar’s value; but the House of Hillel say, by a peruṭa or a peruṭa’s value. How much is a peruṭa? One eighth of an Italic assarius. She regains her autonomy by a bill of divorce or by the husband’s death. A sister-in-law is acquired by intercourse; she regains her autonomy by ḥaliṣah or by the brother-in-law’s death.

MISHNAH: A wife may be acquired in three ways; she regains her autonomy in two ways. She is acquired by money, or by a document, or by intercourse. By money, the House of Shammai say, by a denar or a denar’s value; but the House of Hillel say, by a peruṭa or a peruṭa’s value. How much is a peruṭa? One eighth of an Italic assarius. She regains her autonomy by a bill of divorce or by the husband’s death. A sister-in-law is acquired by intercourse; she regains her autonomy by ḥaliṣah or by the brother-in-law’s death.

There, we have stated: “A judicial oath, for a claim of two silver pieces and a judicial acknowlegdment of a peruṭah. The claim, the House of Shammai say, an obolus, but the House of Hillel say, two obols.” The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolus. The argument of the House of Hillel seems inverted. There, they say, “money” is a peruṭah, but here, they say that “money” is two obols. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The house of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said: “She leaves gratis, without silver.” Would we not know that it is without money? Why does the verse say, “without silver”? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolus and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left, and at the end of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolus, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah.

There, we have stated: “A judicial oath, for a claim of two silver pieces and a judicial acknowlegdment of a peruṭah. The claim, the House of Shammai say, an obolus, but the House of Hillel say, two obols.” The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolus. The argument of the House of Hillel seems inverted. There, they say, “money” is a peruṭah, but here, they say that “money” is two obols. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The house of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said: “She leaves gratis, without silver.” Would we not know that it is without money? Why does the verse say, “without silver”? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolus and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left, and at the end of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolus, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah.

There, we have stated: “A judicial oath, for a claim of two silver pieces and a judicial acknowlegdment of a peruṭah. The claim, the House of Shammai say, an obolus, but the House of Hillel say, two obols.” The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolus. The argument of the House of Hillel seems inverted. There, they say, “money” is a peruṭah, but here, they say that “money” is two obols. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The house of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said: “She leaves gratis, without silver.” Would we not know that it is without money? Why does the verse say, “without silver”? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolus and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left, and at the end of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolus, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah.

There, we have stated: “A judicial oath, for a claim of two silver pieces and a judicial acknowlegdment of a peruṭah. The claim, the House of Shammai say, an obolus, but the House of Hillel say, two obols.” The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolus. The argument of the House of Hillel seems inverted. There, they say, “money” is a peruṭah, but here, they say that “money” is two obols. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The house of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said: “She leaves gratis, without silver.” Would we not know that it is without money? Why does the verse say, “without silver”? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolus and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left, and at the end of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolus, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah.

“Even though the House of Shammai and the House of Hillel disagreed about co-wives, and sisters, and an old bill of divorce, and a woman doubtfully married, and someone who gives qiddushin in the value of a peruṭa, and someone who divorces his wife and spends the night with her in a hostelry, and a woman who receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second [gives her afterwards)] for a denar, in the opinion of the House of Shammai she is betrothed to the second and her child by the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and her child by the second is a bastard. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Joḥanan in the name of Rebbi Yannai: They all followed the same practice. If they followed the same practice, in this case we stated: “The House of Shammai sent and diminished it, since the House of Shammai say unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagreed. One said both acted according to valid practice; the other said, each party followed their own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened.

“Even though the House of Shammai and the House of Hillel disagreed about co-wives, and sisters, and an old bill of divorce, and a woman doubtfully married, and someone who gives qiddushin in the value of a peruṭa, and someone who divorces his wife and spends the night with her in a hostelry, and a woman who receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second [gives her afterwards)] for a denar, in the opinion of the House of Shammai she is betrothed to the second and her child by the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and her child by the second is a bastard. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Joḥanan in the name of Rebbi Yannai: They all followed the same practice. If they followed the same practice, in this case we stated: “The House of Shammai sent and diminished it, since the House of Shammai say unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagreed. One said both acted according to valid practice; the other said, each party followed their own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened.

“Even though the House of Shammai and the House of Hillel disagreed about co-wives, and sisters, and an old bill of divorce, and a woman doubtfully married, and someone who gives qiddushin in the value of a peruṭa, and someone who divorces his wife and spends the night with her in a hostelry, and a woman who receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second [gives her afterwards)] for a denar, in the opinion of the House of Shammai she is betrothed to the second and her child by the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and her child by the second is a bastard. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Joḥanan in the name of Rebbi Yannai: They all followed the same practice. If they followed the same practice, in this case we stated: “The House of Shammai sent and diminished it, since the House of Shammai say unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagreed. One said both acted according to valid practice; the other said, each party followed their own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened.

“How much is a peruṭah? One eighth of an Italic as.” It was stated: The as is/24 of a silver denar; the silver denar is/24 of a gold denar. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus is two as. A pondius is two semisses. An as is two quadrantes. A semis is two peruṭot. It turns out that a quadrans is/32 of the above.”

“How much is a peruṭah? One eighth of an Italic as.” It was stated: The as is/24 of a silver denar; the silver denar is/24 of a gold denar. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus is two as. A pondius is two semisses. An as is two quadrantes. A semis is two peruṭot. It turns out that a quadrans is/32 of the above.”

“How much is a peruṭah? One eighth of an Italic as.” It was stated: The as is/24 of a silver denar; the silver denar is/24 of a gold denar. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus is two as. A pondius is two semisses. An as is two quadrantes. A semis is two peruṭot. It turns out that a quadrans is/32 of the above.”

“How much is a peruṭah? One eighth of an Italic as.” It was stated: The as is/24 of a silver denar; the silver denar is/24 of a gold denar. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus is two as. A pondius is two semisses. An as is two quadrantes. A semis is two peruṭot. It turns out that a quadrans is/32 of the above.”

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.”

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.”

Rebbi Jeremiah in the name of Rav: “ ‘Be preliminarily married to me by this tetradrachma after thirty [days].’ Even if she spent it within the thirty [days], she is preliminarily married; also Rebbi Simeon ben Eleazar will agree to this.” What is the difference between this and a loan? A loan was not given for preliminary marriage, while this was given from the start for preliminary marriage. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah”? Then even if a peruṭah’s worth was not left, she should be preliminarily married! He explains that as earlier. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah”? Rebbi Eleazar said, it follows Rebbi Simeon ben Eleazar, as it was stated: “Be preliminarily married to me by the deposit you hold for me; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married.” Rebbi Eleazar said, Rebbi Simeon ben Eleazar follows Rebbi Meïr. Just as Rebbi Meïr said that anybody who deviates from the orders of the owner is called a robber, so Rebbi Simeon ben Eleazar says here, anybody who deviates from the orders of the owner is called a robber. For he explains it to be for a loan when the lender said, buy wheat for me, but he bought barley for him. That is difficult: can one pay for a preliminary marriage with robbed money? Rebbi Yose asked: One understands that a person may invest a peruṭah to gain a denar; would he invest a peruṭah to gain a perutah? Some Tannaïm state: One may preliminarily marry with a robbed item; some Tannaïm state: One cannot preliminarily marry with a robbed item. Rebbi Mana said, the one who said that one may preliminarily marry with a robbed item refers to an item which he has a chance to recoup from her hand. The one who said that one cannot preliminarily marry with a robbed item refers to an item which he has no chance to remove from her hand. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac: the one who said that one may preliminarily marry with a robbed item refers to an item which the owner gave up hope to recover. The one who said that one cannot preliminarily marry with a robbed item refers to an item which the owner did not give up hope to recover.

As it was stated: “One may say to his worker: Here you have a denar, use it for food, here you have a denar, use it for drink, and not be worried about either the Sabbatical year, tithes, or wine for libations. But if he told him, go and buy yourself a loaf and I shall give you the money, go and buy yourself a reviït of wine and I shall give you the money, he has to worry because of the Sabbatical year, tithes, and wine used for libations.” Rebbi Ze‘ira said, the grocer becomes the agent of the employer to let the worker acquire. [Rebbi Hila said, the worker] acquired for the employer from the grocer and then acquires it himself.

As it was stated: “One may say to his worker: Here you have a denar, use it for food, here you have a denar, use it for drink, and not be worried about either the Sabbatical year, tithes, or wine for libations. But if he told him, go and buy yourself a loaf and I shall give you the money, go and buy yourself a reviït of wine and I shall give you the money, he has to worry because of the Sabbatical year, tithes, and wine used for libations.” Rebbi Ze‘ira said, the grocer becomes the agent of the employer to let the worker acquire. [Rebbi Hila said, the worker] acquired for the employer from the grocer and then acquires it himself.

“ ‘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.

“ ‘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.

MISHNAH: “Be preliminarily married to me by this cup of wine,” but it turned out to be honey; “of honey” but it turned out to be wine; “by this silver denar,” but it turned out to be of gold, “gold denar” but it turned out to be of silver; “on condition that I be poor”, but he turned out to be rich; “rich” but he turned out to be poor; she is not preliminarily married. Rebbi Simeon said, if he tricked her by understatement she is preliminarily married. “On condition that I be a Cohen,” and he turned out to be a Levite; “a Levite” and he turned out to be a Cohen; “a Gibeonite” and he turned out to be a bastard, “a bastard” and he turned out to be a Gibeonite; “a villager” and he turned out to be from a walled city; “from a walled city” and he turned out to be from a village; “on condition that my house be close to the public baths” and it turned out to be far, “far” and it turned out to be close; “on condition that I have a grown-up daughter or slave-girl” and it turned out that he had none, “on condition that I have not” and it turned out that he did have; “on condition that I have children” and it turned out that he had none, “on condition that I not have children” and it turned out that he did have. Il all these cases she is not preliminarily married even if she says, I had the intention to be preliminarily married to him regardless. The same holds if she misinformed him.

MISHNAH: “Be preliminarily married to me by this cup of wine,” but it turned out to be honey; “of honey” but it turned out to be wine; “by this silver denar,” but it turned out to be of gold, “gold denar” but it turned out to be of silver; “on condition that I be poor”, but he turned out to be rich; “rich” but he turned out to be poor; she is not preliminarily married. Rebbi Simeon said, if he tricked her by understatement she is preliminarily married. “On condition that I be a Cohen,” and he turned out to be a Levite; “a Levite” and he turned out to be a Cohen; “a Gibeonite” and he turned out to be a bastard, “a bastard” and he turned out to be a Gibeonite; “a villager” and he turned out to be from a walled city; “from a walled city” and he turned out to be from a village; “on condition that my house be close to the public baths” and it turned out to be far, “far” and it turned out to be close; “on condition that I have a grown-up daughter or slave-girl” and it turned out that he had none, “on condition that I have not” and it turned out that he did have; “on condition that I have children” and it turned out that he had none, “on condition that I not have children” and it turned out that he did have. Il all these cases she is not preliminarily married even if she says, I had the intention to be preliminarily married to him regardless. The same holds if she misinformed him.

“And all defects which disqualify a priest disqualify a woman. They added to them for women mouth odor, sweat odor, and a hairless mole.” Rebbi Ḥamai bar Uqba in the name of Rebbi Yose ben Ḥanina: They taught this about the skin of the face. But did we not state: “When was this said? For hidden defects, but he has no claim about visible defects.” Is this not of the visible defects? Explain it if she hid it under her headgear. It was stated: “A mole with hairs is a defect, whether it be large or small, whether it be on the body or on the face. Without a hair it is a defect on the face but not on the body. When has this been said? If it is small. But if it is large, it is a defect whether it be on the body or on the face. How big is large? Rabban Simeon ben Gamliel says, up to an Italic as.” Rebbi Eleazar bar Ḥanina said, for example such a Gordianic denar: its measure is half a ubiquitous gold piece. Rebbi Radifa, Rebbi Jonah: Rebbi Jeremiah asked: A bald woman with a row of hair going from one ear to the other? They wanted to understand it from the following: “They added to them for women mouth odor, sweat odor, and a hairless mole.” They did not mention baldness. They wanted to conclude that it is not a defect. There came Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: Rebbi Nasa said, it is a defect. It is listed only if it is ugly for both sexes. But something which is beautiful in one sex but ugly in the other, like a bald pate, even though it is a defect it was not listed. You should know that this is so because a beard is beautiful for a man and a defect for a woman, and we did not state: In addition, for a woman a beard. There are breasts which are beautiful for a woman and a defect for men, and we did not state: In addition, for a man women’s breasts.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

MISHNAH: A bull which gored four or five bulls, one after the other, should pay for the last of them If there is anything left, it should revert to the penultimate. If then there is anything left, it should revert to the one before the penultimate. The later one is always advantaged, the words of Rebbi Meïr. Rebbi Simeon says, if a bull worth 200 gored a bull worth 200 and the carcass is not worth anything, each one takes a mina. If then it gored another bull worth 200, the last one takes 100 and the preceding each take 50. If then it gored another bull worth 200, the last one takes 100, the preceding one takes 50 zuz, and the two first ones each a gold denar.

There, we have stated: “If [the ox] gored an ox worth 200, the last one takes 100, the one before him 50, and the two first ones each a gold denar.” Rebbi Samuel in the name of Rebbi Ze‘ira: The same holds for earnings. Rebbi Yose said, the statement of Rebbi Ze‘ira disagrees with Rebbi Eleazar. Rebbi Mani said, I asked this before Rebbi Yudan. He said to me: does Rebbi Eleazar not agree if they contracted between themselves that each can take according to his contribution? Oxen are as if contracted. He turned around and said this before Rebbi Yose, who answered him, they disagree explicitly: Rebbi Eleazar said, if nothing was said, they split evenly; Rebbi Ze‘ira said, if nothing was said, each takes according to his contribution.

MISHNAH: A bull which gored a human who then died, if it is notorious [the owner] pays weregilt, if tame he is not liable for weregilt; in both cases they have to be killed. The same holds for a son or a daughter. It it gored a male or female slave, [the owner] pays 30 tetradrachmas, whether he was worth a mina or was worth only a gold denar.

“Pitchers of wine and pitchers of oil he has to make public.” Rebbi Joḥanan said, if it was like a tripod one does not have to make it public. What means, like a tripod? For example, a corral belonging to three people. Since one does not know to whom to return it, he does not have to make it public. Rebbi Yose said, one understands from here that if a person went behind Rebbi Ḥalafta and a denar fell down from them, since one does not know to whom to return it, he does not have to make it public. Simeon bar Abba was walking behind Rebbi Eleazar; a denar fell down from him. Simeon bar Abba presented it to him. He answered, I already had given up hope about this. They said, Rebbi Eleazar only intended it for Rebbi Simeon bar Abba because he was poor.

“Pitchers of wine and pitchers of oil he has to make public.” Rebbi Joḥanan said, if it was like a tripod one does not have to make it public. What means, like a tripod? For example, a corral belonging to three people. Since one does not know to whom to return it, he does not have to make it public. Rebbi Yose said, one understands from here that if a person went behind Rebbi Ḥalafta and a denar fell down from them, since one does not know to whom to return it, he does not have to make it public. Simeon bar Abba was walking behind Rebbi Eleazar; a denar fell down from him. Simeon bar Abba presented it to him. He answered, I already had given up hope about this. They said, Rebbi Eleazar only intended it for Rebbi Simeon bar Abba because he was poor.

Rebbi Ḥanina said, practice follows Rebbi Simeon, but we do not say this in all cases. Rav Jeremiah in the name of Rav: A case came before Rebbi and he instructed following Rebbi Simeon. Rebbi Ḥiyya bar Joseph gave a denar for salt. That one reneged. He said, does he not know that already a sickle is put on the thigh of that man, “He Who exacted retribution from the people of the Flood will in the future collect from him who does not keep his word”? A person paid for raw silk. He reneged. The case came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, either he delivers for the amount of the pledge or one may turn him over to “Him Who exacted retribution.”. Rebbi Joḥanan said, either he delivers the entire contract or one may turn him over to “Him Who exacted retribution.” Rebbi La said, it was a case of a pledge; Rebbi Ze‘ira said, he had given him partial payment. Rebbi Ḥiyya bar Joseph agrees with Rebbi Joḥanan in a sale which is not usually split, such as of a cow or a stole.

Cahana asked before Rav: If the seller is being cheated, he is cheated up to a fifth; if the buyer is being cheated, he is cheated up to a sixth! He answered him, it and the amount of cheating add up to a sixth. If he sold him what was worth five for six, can [the seller] not say, you were taken in for a denar, take your denar! Rebbi Ze‘ira said, the other can say to him, it is not to my honor that people say, this one was made a laughing stock. Some say, he can say to him, it is not to my honor to wear a garment of five denars. Rebbi Joḥanan, Rebbi Eleazar and Rebbi Hoshaia say, what is that Tanna’s reason? “I know that my merchandise was worth only five denars, but because he needed it, I gave it to him for six. Take yours and return mine.”

Cahana asked before Rav: If the seller is being cheated, he is cheated up to a fifth; if the buyer is being cheated, he is cheated up to a sixth! He answered him, it and the amount of cheating add up to a sixth. If he sold him what was worth five for six, can [the seller] not say, you were taken in for a denar, take your denar! Rebbi Ze‘ira said, the other can say to him, it is not to my honor that people say, this one was made a laughing stock. Some say, he can say to him, it is not to my honor to wear a garment of five denars. Rebbi Joḥanan, Rebbi Eleazar and Rebbi Hoshaia say, what is that Tanna’s reason? “I know that my merchandise was worth only five denars, but because he needed it, I gave it to him for six. Take yours and return mine.”

MISHNAH: By how much could a tertradrachma be deficient without it being cheating? Rebbi Meïr says four assarii, one assarius per denar. Rebbi Jehudah says four dupondii, a dupondius per denar. Rebbi Simeon says eight dupondii, two dupondii per denar.

MISHNAH: By how much could a tertradrachma be deficient without it being cheating? Rebbi Meïr says four assarii, one assarius per denar. Rebbi Jehudah says four dupondii, a dupondius per denar. Rebbi Simeon says eight dupondii, two dupondii per denar.

MISHNAH: By how much could a tertradrachma be deficient without it being cheating? Rebbi Meïr says four assarii, one assarius per denar. Rebbi Jehudah says four dupondii, a dupondius per denar. Rebbi Simeon says eight dupondii, two dupondii per denar.

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.”

MISHNAH: What is biting and what is increase? What is biting, lending a tetradrachma for five denars, two se’ah of wheat for three; because this bites. What is increase? Paying more for produce. How is this? One bought from another wheat for a gold denar the kor at the going rate. Wheat appreciated to thirty denars. He told him, deliver my wheat, for I want to sell it and buy wine with the proceeds. The other said, let your wheat be given to me for thirty denars and you have wine with me, but he has no wine. A creditor may not dwell on the debtor’s premises for free or rent it below the going rate, for this would be interest.

It was stated: “There are things which are interest but are permitted. How is that? A person may buy another’s promissory notes at a discount, or bills of debt at a discount, and need have no compunctions because of interest. Other things are not interest but are forbidden because of circumventing interest. How is that? One received from another a field for ten kor of wheat.… A person said to another, lend me a tetradrachma. He answered, I only have a kor of wheat, take it. If he then turned around and bought it back for 24 it is not interest but forbidden because of circumventing interest.” He might have said to him, you do not have to do this and take your denar but then you have to pay for vessels and porters of the containers.

Abba bar Zamina gave a denar to the food merchant and took from him at the cheapest rate of the entire year. Rav did not agree. Rebbi Ḥiyya the Elder had flax. The donkey drivers wanted to buy from him. He told them, it is not my intention to sell this before Purim. They said to him, sell it to us now at the price which you would sell it for at Purim. He went to ask Rebbi, who told him, it is forbidden. He went out, formulated this in a baraita, and stated the following: “If one was owing money and the other wanted to take from him on the threshing floor, when he told him, credit it to my account by the market rate and I shall provide you all twelve months; this is forbidden for it is not as if the assarion came to his hand.” Rav said, my uncle Rebbi Ḥiyya will agree that if they paid him and he immediately acquired, then it is permitted. If he paid beforehand and acquired afterwards, it is permitted; if he acquired earlier and paid afterwards, it is forbidden.

Rebbi Eleazar invested a denar with a person and told him, what it earns between now and Ḥanukkah is mine [and yours], afterwards I do not have any part with you, whether they earn or lose it is yours. He wanted to give to him after Ḥanukkah but he did not accept. Rebbi Eleazar had misgivings because of “close to gain and far from loss,” as it was stated: “Close to gain and far from loss is the way of the wicked. Close to loss and far from gain is the way of the just. Close and far equally to both is the way of everybody.” Rebbi Isaac invested denars with a person. He wanted to stipulate as did Rebbi Eleazar but the other did not accept. Cahana invested 40 denars with a person to buy flax for him. Flax went up in price. He went to ask Rav, who told him to go and collect 40 large kor.

“When was this said? Before they started. But if he accepted to harvest a field for two tetradrachmas, harvested half and left half uncut, a garment to weave for two tetradrachmas, wove half and left half unwoven, one estimates for him. How does one estimate what he did? If what he did was worth six denar, he gives him a sela‘ or he has to finish his work. If it was worth a tetradrachma he gives him a tetradrachma; Rebbi Dosa says, one estimates what remains to be done. If what remains to be done was worth three denar, he gives him a šeqel or he has to finish his work. If it was a šeqel, he gives him a šeqel.” Rebbi Ze‘ira in the name of Rav Ḥuna, Rebbi Bina, Rebbi Jeremiah in the name of Rav: practice follows Rebbi Dosa.

“When was this said? Before they started. But if he accepted to harvest a field for two tetradrachmas, harvested half and left half uncut, a garment to weave for two tetradrachmas, wove half and left half unwoven, one estimates for him. How does one estimate what he did? If what he did was worth six denar, he gives him a sela‘ or he has to finish his work. If it was worth a tetradrachma he gives him a tetradrachma; Rebbi Dosa says, one estimates what remains to be done. If what remains to be done was worth three denar, he gives him a šeqel or he has to finish his work. If it was a šeqel, he gives him a šeqel.” Rebbi Ze‘ira in the name of Rav Ḥuna, Rebbi Bina, Rebbi Jeremiah in the name of Rav: practice follows Rebbi Dosa.

MISHNAH: A worker may eat zucchini even for a denar’s worth, or dates even for a denar’s worth. Rebbi Eleazar Ḥasma said, a worker may not eat more than his wages and the Sages permit it, but one instructs a man not to be voracious lest he close the door before him. A person may contract for himself, for his adult son or daughter, for his adult male and female slaves, for his wife, because they have understanding. But he may not contract for his underage son or daughter, nor for his underage male and female slaves, nor for his animal, because they have no understanding.

MISHNAH: A worker may eat zucchini even for a denar’s worth, or dates even for a denar’s worth. Rebbi Eleazar Ḥasma said, a worker may not eat more than his wages and the Sages permit it, but one instructs a man not to be voracious lest he close the door before him. A person may contract for himself, for his adult son or daughter, for his adult male and female slaves, for his wife, because they have understanding. But he may not contract for his underage son or daughter, nor for his underage male and female slaves, nor for his animal, because they have no understanding.

HALAKHAH: “A worker may eat zucchini even for a denar’s worth,” etc. Rebbi Eleazar ben Antigonos says in the name of Rebbi Eleazar ben Rebbi Yannai, this means that a worker may eat more than his [daily] wages. But some say, Rebbi Joḥanan in the name of Rebbi Yannai: This means that a worker may eat the first or the last bunch of grapes.

MISHNAH: He who leases a dwelling to another person by the year, if the year was intercalated, it was intercalated for the lessor. If he leased by the month, if the year was intercalated it was intercalated for the lessee. It happened in Sepphoris that a person leased a bathhouse from another for twelve gold denars per year, one gold denar per month. The case came before Rabban Simeon ben Gamliel and Rebbi Yose who said, they should split the intercalated month.

Rebbi Ḥanina and Rebbi Mana. One said, only if at the end there be sustenance for twelve months. But the other said, even from the start. If there was not sustenance for all of them for twelve months but they increased it so that how there is sustenance for all of them for twelve months? Rebbi Immi the Babylonian said, let us hear from the following: If the heirs sold, they sold from their own property. So much more, if they increased it, they should be able to divide it. If there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? Rebbi Eudaimon said, let us hear from the following: “If the orphans said, we accept the properties of our father for the value of an extra denar, one does not listen to them.” Rav Ḥisda asked: if there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? But this means, only if there was sustenance for all of them for twelve months, except for ketubah of the wife, except for the sustenance of the widow, except for the dowries of the daughters, except for loans by document, except for loans by witnesses, except for her burial. The widow and the daughters are of equal rank. The widow and the sons are of equal rank. The widow does not push the daughters aside and the daughters do not push the widow aside. Sometimes the widow pushes the daughters out by means of the sons. Just as the widow pushes out the daughters by means of the sons, should the widow not push out the sons? She might claim her ketubah and lose her right to sustenance.

MISHNAH: If somebody sent bridal gifts to his father-in-law’s house, if he sent there for 100 minas and ate there a marriage meal for at least a denar’s worth, they cannot be collected. If he did not eat there a marriage meal, they can be collected. If he sent large bridal gifts which she is expected to bring with her to her husband’s house, they can be collected. Small bridal gifts which she is supposed to use in her father’s house cannot be collected.

MISHNAH: How does one check out the witnesses? One brings them to court and instills fear into them, then removes them but retains the greatest among them. One says to him, tell why you know that this person owes to the other one. If he said, he himself confessed to me that he owes the money, or another person told me that he owes it, he did not say anything until he says, before us he confessed to him that he owed him 200 denar.

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.

HALAKHAH: “A judicial oath,” etc. The claim, the House of Shammai say, an obolos, but the House of Hillel say, two oboloi. The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolos. The argument of the House of Hillel seems inverted. There, they say that “money” is a peruṭah but here, they say that “money” is two oboloi. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The House of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said, she leaves gratis, without silver. Would we not know that it is without money? Why does the verse say, without silver? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot. The smallest silver coin is an obolos. So why is it not an obolos? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolos and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolos, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah. Think of it, if there is only one peruṭah’s worth left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage is by a peruṭah.

HALAKHAH: “A judicial oath,” etc. The claim, the House of Shammai say, an obolos, but the House of Hillel say, two oboloi. The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolos. The argument of the House of Hillel seems inverted. There, they say that “money” is a peruṭah but here, they say that “money” is two oboloi. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The House of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said, she leaves gratis, without silver. Would we not know that it is without money? Why does the verse say, without silver? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot. The smallest silver coin is an obolos. So why is it not an obolos? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolos and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolos, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah. Think of it, if there is only one peruṭah’s worth left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage is by a peruṭah.

HALAKHAH: “A judicial oath,” etc. The claim, the House of Shammai say, an obolos, but the House of Hillel say, two oboloi. The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolos. The argument of the House of Hillel seems inverted. There, they say that “money” is a peruṭah but here, they say that “money” is two oboloi. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The House of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said, she leaves gratis, without silver. Would we not know that it is without money? Why does the verse say, without silver? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot. The smallest silver coin is an obolos. So why is it not an obolos? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolos and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolos, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah. Think of it, if there is only one peruṭah’s worth left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage is by a peruṭah.

HALAKHAH: “A judicial oath,” etc. The claim, the House of Shammai say, an obolos, but the House of Hillel say, two oboloi. The argument of the House of Shammai seems inverted. There, they say, “silver” is a denar, but here, they say that “silver” is an obolos. The argument of the House of Hillel seems inverted. There, they say that “money” is a peruṭah but here, they say that “money” is two oboloi. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: The House of Shammai learn from the initial sale of a Hebrew girl. Since her initial sale was by [at least] a denar, so her preliminary marriage is by [at least] a denar. The House of Hillel learn from the end of her diminution. Since the end of her diminution is a peruṭah, so her preliminary marriage is by a peruṭah. What is the reason of the House of Shammai? As it is said, she leaves gratis, without silver. Would we not know that it is without money? Why does the verse say, without silver? From there, that she is sold for more than silver. And what is more than silver? A denar. But maybe “silver” is a peruṭah, more than silver two peruṭot. The smallest silver coin is an obolos. So why is it not an obolos? Rebbi Abun in the name of Rebbi Judah bar Pazi: For if she wants to diminish, she diminishes every year by an obolos and leaves. Could she not diminish by a peruṭah? Rebbi Abun said, think of it. If she wanted to compute the diminution at the start of the sixth year, there would be a peruṭah left. But the start of the diminution must be an obolos, the end of the diminution a peruṭah. If there is only one peruṭah left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage should be a peruṭah! What is the reason of the House of Hillel? Since her last diminished amount is a peruṭah, you know that her preliminary marriage is by a peruṭah. Think of it, if there is only one peruṭah’s worth left, can she not pay the diminished amount and leave? Just as the last diminished amount is a peruṭah, so her preliminary marriage is by a peruṭah.

MISHNAH: “You are holding for me a pound of gold,” “I am holding for you only a pound of silver;” he is not liable. “You are holding for me a gold denar,” “I am holding for you only a silver denar, or a tressis, or a dupondius, or a peruṭah,” he is liable since all kinds of coin are one.

MISHNAH: “You are holding for me a pound of gold,” “I am holding for you only a pound of silver;” he is not liable. “You are holding for me a gold denar,” “I am holding for you only a silver denar, or a tressis, or a dupondius, or a peruṭah,” he is liable since all kinds of coin are one.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

HALAKHAH: “You are holding for me a pound of gold,” etc. “Eight of gold I have in the wallet and one finds there eight gold denarii; or fifty tetradrachmas and one finds 200 denar; or 200 denar and one finds 50 tetradrachmas; these are profane. Eight gold denarii I have in the wallet and one finds fifty tetradrachmas; or 200 denar and one finds 50 tetradrachmas, these are Second [Tithe].” “ ‘You are holding for me a pound of gold,’ ‘I am holding for you only a pound of silver;’ he is not liable. ‘You are holding for me a gold denar,’ ‘I am holding for you only a silver denar.’” Rebbi Jacob bar Abinna said, earlier, we were saying, “a gold denar” is a detail; “gold denarii” are not detail. If he had said, “a gold denar, a gold coin” it would have been correct. It was found stated, “a gold coin of a denar,” he is not liable.

Some want to understand it from here: An ox, or a donkey, or a sheep. Since these are particular in that they are subject to breaking, kidnapping, and dying, this excludes real estate which is not subject to breaking, kidnapping, and dying. I shall exclude real estate but shall not exclude slaves. Since these are particular in that they are subject to a fine, this excludes slaves which are not subject to a fine. I shall exclude slaves but shall not exclude documents since they are subject to fines. Since these are particular in that they are subject to overcharging, this excludes documents which are not subject to overcharging. From here they say, if somebody sells documents to the spice trader, it is subject to claims of overcharging. Rebbi Ismael explained: Or a person, if he would swear, a general statement. To cause evil or cause good, a detail. Anything which a person will blurt out, a repeat general statement. A general statement followed by a detail followed by a general statement, you only argue in the pattern of the detail. Since the detail is about monetary claims, [originating] from himself, which can be collected by court order, having monetary value, which is a fixed value, and are movables, and one is not liable for punishment and fines. Monetary claims, excluding one who said to another, give me the 200 denar which you promised me but never gave. [Originating] from himself, excluding one who said to another, you cursed me and shamed me, who is not liable. Which can be collected by court order, excluding one who said to another, you raped or seduced X’s daughter. It has monetary value, excluding documents. Which is a fixed value, excluding slaves. Movables, excluding real estate. One is not liable for punishment, excluding one who said to another, you set fire to my grain stack on the Sabbath; who is not liable. One is not liable for fines, excluding double, quadruple, or quintuple restitution which are fines.

MISHNAH: One gave a loan to another on a pledge and the pledge was lost. He told him, “I loaned you a tetradrachma and it was worth a šeqel,” but the other one says “no, a tetradrachma you loaned me and it was worth a tetradrachma”; he is not liable. “I loaned you a tetradrachma and it was worth a šeqel,” but the other one says “no, a tetradrachma you loaned me and it was worth three šeqel;” he is liable. “You loaned me a tetradrachma on it but it was worth two,” and the other says “no, but I loaned you a tetradrachma and it was worth a tetradrachma;” he is not liable. “You loaned me a tetradrachma on it but it was worth two,” and the other says “no, but I loaned you a tetradrachma and it was worth five denar;” he is liable. Who has to swear? The one who holds the pledge, lest one swear and the other produce the pledge.

HALAKHAH: Rebbi Joḥanan said, the lender can be believed if he said, I lent to you up to the value of the pledge. The Mishnah says, also the borrower can be believed, as we have stated: “He told him, ‘I loaned you a tetradrachma and it was worth a šeqel,’ but the other one says ‘no, a tetradrachma you loaned me and it was worth a tetradrachma‘; he is not liable.” A person encountered another in the market and said, you owe me two denarii and your pledge is worth two denarii. He answered, I owe you one denar but my pledge is worth two denarii. The case came before the judges of Nahardea. They said, since everybody agrees that it is worth two denarii, he has to bring witnesses on the other [denar]. They had not heard that Rebbi Joḥanan said, the lender can be believed if he said, I lent to you up to the value of the pledge.

HALAKHAH: Rebbi Joḥanan said, the lender can be believed if he said, I lent to you up to the value of the pledge. The Mishnah says, also the borrower can be believed, as we have stated: “He told him, ‘I loaned you a tetradrachma and it was worth a šeqel,’ but the other one says ‘no, a tetradrachma you loaned me and it was worth a tetradrachma‘; he is not liable.” A person encountered another in the market and said, you owe me two denarii and your pledge is worth two denarii. He answered, I owe you one denar but my pledge is worth two denarii. The case came before the judges of Nahardea. They said, since everybody agrees that it is worth two denarii, he has to bring witnesses on the other [denar]. They had not heard that Rebbi Joḥanan said, the lender can be believed if he said, I lent to you up to the value of the pledge.

MISHNAH: All who must swear by Torah standards do swear not to pay. The following do swear and collect: The journeyman, a person robbed or injured, and one whose opponent is suspected of perjury, and the grocer on his account book. How does the journeyman do it? He tells him, “give me my wages which you are holding;” he says, “I gave.” He swears and collects. Rebbi Jehudah says, only if there is partial admission. How is this? He tells him, “give me my wages of fifty denarii which you are holding;” but he says, “you received from these a gold denar.”

MISHNAH: He said to the grocer, give me produce for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the produce; he said to him I delivered them to you and you brought then to your house: the grocer has to swear. Rebbi Jehudah says, the one in possession of the produce is advantaged. He said to the money changer, give me oboloi for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the oboloi; he said to him I delivered them to you and you threw them into you wallet: the money changer has to swear. Rebbi Jehudah says, it is not the practice of money changers to give an as before he took the denarii.

MISHNAH: He said to the grocer, give me produce for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the produce; he said to him I delivered them to you and you brought then to your house: the grocer has to swear. Rebbi Jehudah says, the one in possession of the produce is advantaged. He said to the money changer, give me oboloi for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the oboloi; he said to him I delivered them to you and you threw them into you wallet: the money changer has to swear. Rebbi Jehudah says, it is not the practice of money changers to give an as before he took the denarii.

MISHNAH: He said to the grocer, give me produce for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the produce; he said to him I delivered them to you and you brought then to your house: the grocer has to swear. Rebbi Jehudah says, the one in possession of the produce is advantaged. He said to the money changer, give me oboloi for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the oboloi; he said to him I delivered them to you and you threw them into you wallet: the money changer has to swear. Rebbi Jehudah says, it is not the practice of money changers to give an as before he took the denarii.

MISHNAH: He said to the grocer, give me produce for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the produce; he said to him I delivered them to you and you brought then to your house: the grocer has to swear. Rebbi Jehudah says, the one in possession of the produce is advantaged. He said to the money changer, give me oboloi for a denar; that one delivered and said, give me the denar. He said to him, I gave it to you and you put it into anpalē: the householder has to swear. If he gave him the denar and said, give me the oboloi; he said to him I delivered them to you and you threw them into you wallet: the money changer has to swear. Rebbi Jehudah says, it is not the practice of money changers to give an as before he took the denarii.