mina

Et dum extenditur membrum hoc, etiam extenditur latus rigoris de illis rigoribus sinistræ in fæmina.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

The insides of a melon and the discarded leaves of a vegetable of terumah: Rabbi Dosa permits [their] use to non-priests, and the Sages forbid it. Five ewes, their fleeces weighing each a mina and a half, are subject to [the law of] the first of the fleece, according to Rabbi Dosa. But the Sages say: “Five ewes [are subject] whatever [their fleeces weigh].”

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, and so stated bar Qappara that a relaxation of the laws of ketubah is proclaimed here. 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 gold denars they proclaimed a relaxation of the laws of ketubah.

MISHNAH: One may not give to the poor from the threshing floor less than half a qab of wheat or a qab of barley; Rebbi Meïr says, half a qab. One and a half qab of spelt, a qab of dried figs or a mina of fig cake; Rebbi Aqiba says, half. Half a log of wine; Rebbi Aqiba says, a quarter. A quarter of a log of olive oil; Rebbi Aqiba says, an eighth. About all other produce, Abba Shaul says enough so he may sell it and buy food for two meals from the proceeds.

HALAKHAH: “One does not sell Second Tithe.” One does not sell it because holiness is written for it. One does not use it as a pledge because blessing is written about it. “ How may one not sell it? A person should not say to his neighbor, here you have this mina’s worth of Second Tithe, give me 50 zuz profane for it.”

“If a Jew and a Gentile were travelling by ship and leavened matter was in the Jew’s hand, he sells it to the Gentile or gives it to him as a gift; then he reverts and buys it from him after Passover, on condition that it was an unconditional gift. The Jew may say to the Gentile, instead of buying it for a mina, come and buy it for 200 [denar]. Instead that you buy from a Gentile, come and buy it from a Jew, maybe I shall have need, then I shall buy from you after Passover.”

Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages. Explain it if nothing was given into his hand; you should know as it was stated there, “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his hands.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina. This he takes from Temple property; if he wants to add, he adds from his own.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina. This he takes from Temple property; if he wants to add, he adds from his own.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina. This he takes from Temple property; if he wants to add, he adds from his own.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina. This he takes from Temple property; if he wants to add, he adds from his own.

It happened that Rebbi Ismael ben Phiabi wore coats worth 100 mina, he went up and sacrificed on the altar. It happened that Rebbi Eleazar ben Hartom wore coats worth 20’000, he went up and sacrificed on the altar, but his brothers the Cohanim took him down since he was seen naked under it. What did he do? He drenched it with water and circled the altar seven times.

HALAKHAH: “The following are for shame: The family Garmu.” “The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the outside and removing from the inside, and it became moldy. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.”

Fine. What does the verse say? Because it was said, you shall pulverize it finely. Then why is it said, fine? That it be most fine. What does he do? He separates the mina on the Eve of the Day of Atonement and returns it to the mortar to fill from it his fistful to observe “most fine.”

The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the inside and removing from the inside, and it became moldy. When the Sages realized this situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, [that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, you shall be innocent in the eyes of the Eternal and of Israel.]

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

HALAKHAH: [5]: The Mishnah is Rebbi’s, as it was stated: “200 and he found a mina, (the mina was taken away) [a mina was deposited and a mina taken away], the words of Rebbi. But the Sages are saying, it is profane.” There, we have stated: “If somebody said to his son, ‘Second Tithe is in that corner’ but he found it in another corner, that is profane.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this is Rebbi’s, as we have stated: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly. But did not Rebbi Ḥalaphta ben Shaul state, the same rule applies to pigeon chicks and to eggs? Therefore, it is Rebbi’s. There, his father put it there and he found, here, his he put it there and he found it. Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda instructed according to Rebbi for Second Tithe.

“In matters of real estate nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion. Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford.

Samuel said, one can transfer benefits to fetuses; Rebbi Eleazar said, one cannot transfer benefits to fetuses. Rebbi Yose said, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. That is the Mishnah, “if somebody performed ḥalîṣah with his sister-in-law but she turns out to have been pregnant,” as you say here, retroactively ḥalîṣah did not touch her, so retroactively the child is a son and receives the benefit. There, we have stated: “If somebody says, if my wife gives birth to a male, he shall take a mina, if she gave birth to a male, [the male baby] will take a mina. If a female, 200 [drachmae], if she gave birth to a female, that one will take 200.” Rebbi Eleazar said, this is only for his son, but not for any other. Rebbi Yasa said, even any other. In the opinion of Rebbi Eleazar, only from a sick person, but not a healthy one; only movables but not real estate. A baraita disagrees with Rebbi Eleazar. “ If a proselyte died and Jews plundered his estate, then it became known that he had a son overseas or that [his wife] was pregnant, everybody is required to return [what he took].” What does Rebbi Eleazar do with this? There is a difference because it is his child. The second part [of the Mishnah] disagrees with Samuel in the interpretation of Rebbi Yose: “If they returned everything and then the son died or she had a miscarriage, anybody who takes first after that acquires it.” The first group did not acquire. Even at the beginning they should not have acquired! Did not Rebbi Yose say, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. He was not living! Rebbi Isaac bar Eleazar said, because of abandoning. The rabbis of Caesarea, R. Ḥiyya bar Abba, Rebbi Abba bar Natan: Rebbi Natan changed his mind because of that Mishnah: “If a male, a mina, if a female, 200.” Is a female in this situation not like an outsider? Bar Qappara stated: “On transfers benefit to a one day old.”

Samuel said, one can transfer benefits to fetuses; Rebbi Eleazar said, one cannot transfer benefits to fetuses. Rebbi Yose said, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. That is the Mishnah, “if somebody performed ḥalîṣah with his sister-in-law but she turns out to have been pregnant,” as you say here, retroactively ḥalîṣah did not touch her, so retroactively the child is a son and receives the benefit. There, we have stated: “If somebody says, if my wife gives birth to a male, he shall take a mina, if she gave birth to a male, [the male baby] will take a mina. If a female, 200 [drachmae], if she gave birth to a female, that one will take 200.” Rebbi Eleazar said, this is only for his son, but not for any other. Rebbi Yasa said, even any other. In the opinion of Rebbi Eleazar, only from a sick person, but not a healthy one; only movables but not real estate. A baraita disagrees with Rebbi Eleazar. “ If a proselyte died and Jews plundered his estate, then it became known that he had a son overseas or that [his wife] was pregnant, everybody is required to return [what he took].” What does Rebbi Eleazar do with this? There is a difference because it is his child. The second part [of the Mishnah] disagrees with Samuel in the interpretation of Rebbi Yose: “If they returned everything and then the son died or she had a miscarriage, anybody who takes first after that acquires it.” The first group did not acquire. Even at the beginning they should not have acquired! Did not Rebbi Yose say, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. He was not living! Rebbi Isaac bar Eleazar said, because of abandoning. The rabbis of Caesarea, R. Ḥiyya bar Abba, Rebbi Abba bar Natan: Rebbi Natan changed his mind because of that Mishnah: “If a male, a mina, if a female, 200.” Is a female in this situation not like an outsider? Bar Qappara stated: “On transfers benefit to a one day old.”

Samuel said, one can transfer benefits to fetuses; Rebbi Eleazar said, one cannot transfer benefits to fetuses. Rebbi Yose said, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. That is the Mishnah, “if somebody performed ḥalîṣah with his sister-in-law but she turns out to have been pregnant,” as you say here, retroactively ḥalîṣah did not touch her, so retroactively the child is a son and receives the benefit. There, we have stated: “If somebody says, if my wife gives birth to a male, he shall take a mina, if she gave birth to a male, [the male baby] will take a mina. If a female, 200 [drachmae], if she gave birth to a female, that one will take 200.” Rebbi Eleazar said, this is only for his son, but not for any other. Rebbi Yasa said, even any other. In the opinion of Rebbi Eleazar, only from a sick person, but not a healthy one; only movables but not real estate. A baraita disagrees with Rebbi Eleazar. “ If a proselyte died and Jews plundered his estate, then it became known that he had a son overseas or that [his wife] was pregnant, everybody is required to return [what he took].” What does Rebbi Eleazar do with this? There is a difference because it is his child. The second part [of the Mishnah] disagrees with Samuel in the interpretation of Rebbi Yose: “If they returned everything and then the son died or she had a miscarriage, anybody who takes first after that acquires it.” The first group did not acquire. Even at the beginning they should not have acquired! Did not Rebbi Yose say, even though Samuel said, one can transfer benefits to fetuses, he agrees that most of [the fetus’s] head and body must come out alive. He was not living! Rebbi Isaac bar Eleazar said, because of abandoning. The rabbis of Caesarea, R. Ḥiyya bar Abba, Rebbi Abba bar Natan: Rebbi Natan changed his mind because of that Mishnah: “If a male, a mina, if a female, 200.” Is a female in this situation not like an outsider? Bar Qappara stated: “On transfers benefit to a one day old.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

“He robbed one of five people.” Rebbi Assi said, there is a Mishnah which follows Rebbi Aqiba against Rebbi Tarphon. As we have stated there: “If he said to two people, I robbed a mina from one of you but I do not know who of you it was; I received a deposit of a mina from the father of one of you but I do not know who of you it was; he gives to each of them a mina because he confessed himself.” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: This is everybody’s opinion. One says, to be clean before Heaven. Rebbi Abba in the name of Rav Jehudah: Here, if witnesses know; there, if no witnesses know. Rebbi Hila in the name of Rebbi Eleazar: Here if they are silent; there if they are talking. Rebbi Jeremiah in the name of Rav: Here if he swore; there if he did not swear. Rebbi Joḥanan said, if he swore, he should have appointed an officer of the court and hand it over to him. Rebbi Joḥanan seems to say, a court which determined that one was a robber, not a court which determined that one was robbed. Rav said, a court which determined that one was robbed, not a court which determined that one was a robber. The strength of Rav is from the following, that Rebbi Simeon ben Eleazar said, a court which determined that one was robbed, not a court which determined that one was a robber. Otherwise he should have kept silent. Rebbi Jeremiah wanted to say, he should have kept silent and not confessed. Rebbi Yose wanted to say, he should have kept silent and not have sworn. Rebbi Yudan said, even following those who say that there is no difference between keeping silent and talking in matters of a robbery, for a deposit they agree that he who keeps silent is rewarded and he who talks loses. He who keeps silent is rewarded from the following: “Two people deposited with the same person, one a mina and one 200 [tetradrachmas]. This one says, the 200 belong to me, and that one says, the 200 belong to me. He gives each one a mina and the rest shall lie with him until Elijah comes.” He who talks loses, from this: “If he said to two people, I robbed a mina from one of you but I do not know which one of you.”

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

Rebbi Jonah in the name of Rebbi Crispus: An adult woman is like an open amphora. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what Rebbi Ḥanina said, since Rebbi Ḥanina said: It happened that a woman was found without virginity and the case came before Rebbi. He said to her, where is it? She said, the stairs in my father’s house were high and it was rubbed off. Rebbi believed her. That means, not to let her lose her ketubah. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “The ketubah sum of a virgin who is a widow, or a divorcee, or one who had received ḥalîṣah, after a preliminary marriage is 200 [zuz], and they are subject to complaints about virginity.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated there: “One who eats unchaperoned at his father-in-law’s in Judea cannot go to court about virginity since he was alone with her.” That means, referring to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “If somebody married a woman and found her not to be a virgin. She says, I was raped after the preliminary marriage and your field was flooded, but he says, no, it was before the preliminary marriage and my acquisition was in error,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. This also applies to what we stated: “She says, I was injured by a piece of wood, but he says no, you were trampled on by a man,” that refers to a ketubah sum of a mina or 200 [zuz]. But he is not permitted to keep her because she might have been unfaithful. All these cases are based on what Rebbi Hila said in the name of Rebbi Eleazar, if he found the door open, he is forbidden to keep her because she might have been unfaithful.

MISHNAH: The ketubah of a virgin is 200 and that of a widow one mina. The ketubah of virgins who after a preliminary marriage become widows, divorcees, or who received ḥalîṣah, is 200 and they are subject to a claim of non-virginity. The ketubah of a proselyte, a prisoner, and a slave who were redeemed, freed, or converted at less than three years and one day of age, is 200 and they are subject to a claim of non-virginity.

HALAKHAH: “The ketubah of a virgin is 200 and that of a widow one mina,” etc. Huna in the name of Samuel: In the Temple šeqel. Rebbi Abba bar Bina said, circulating coin. A Mishnah supports Rebbi Abba bar Bina: “The five tetradrachmas of the firstborn are in Tyrian coinage, the 30 of the slave, the 50 of the rapist and the seducer, the 100 of the slanderer, are all computed in Temple šeqels in Tyrian coinage.” A woman’s ketubah is not stated with them. Rebbi Abin said, did they not learn the ketubah of a woman from the rapist and the seducer? Since the rapist and the seducer are mentioned, it is as if women’s ketubah was stated with them.

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

”A deaf-mute or an insane male who were taken in by a hearing woman. Even if the deaf-mute became hearing, or the insane sane, she has no ketubah. If he wants to keep her, her ketubah is one mina.” Rebbi Eleazar in the name of Rebbi Ḥanina: Only if he slept with her after he became hearing or sane. If he did not sleep with her after he became hearing or sane, she does not even have a ketubah of a mina.

”A deaf-mute or an insane male who were taken in by a hearing woman. Even if the deaf-mute became hearing, or the insane sane, she has no ketubah. If he wants to keep her, her ketubah is one mina.” Rebbi Eleazar in the name of Rebbi Ḥanina: Only if he slept with her after he became hearing or sane. If he did not sleep with her after he became hearing or sane, she does not even have a ketubah of a mina.

MISHNAH: If an adult male had sexual relations with an underage girl, or an underage boy with an adult female, or one injured by wood, their ketubot are 200 [zuz], the words of Rebbi Meïr. But the Sages say, the ketubah of one injured by wood is a mina.

They objected to Rebbi Meïr: There is no hymen and you say, her ketubah is 200 [zuz]? He answered them, is that dependent on the hymen? But the adult has no hymen and her ketubah is 200! the virgin widow has a hymen and her ketubah is a mina! What is the reason? The adult still has all her grace; the virgin widow has lost her grace. Where do they disagree? If she was injured by wood. Rebbi Meïr says, she did not lose her grace, but the rabbis say, she lost her grace.

MISHNAH: For virgins who after a final marriage become widows, divorcees, or who received ḥalîṣah, their ketubah is a mina and they are not subject to a claim of non-virginity. For a proselyte, a prisoner, and a slave who were redeemed, converted, or freed at more than three years and one day of age, their ketubah is a mina and they are not subject to a claim of non-virginity.

MISHNAH: For virgins who after a final marriage become widows, divorcees, or who received ḥalîṣah, their ketubah is a mina and they are not subject to a claim of non-virginity. For a proselyte, a prisoner, and a slave who were redeemed, converted, or freed at more than three years and one day of age, their ketubah is a mina and they are not subject to a claim of non-virginity.

HALAKHAH: “A virgin, a widow, a divorcee after final marriage,” etc. Who is a virgin after marriage? Rebbi Joḥanan said, any who entered the bridal chamber but her witnesses testify that she had no sexual relations. Rebbi Yose said, this implies that if a man married a woman under the presumption that she was a virgin and she turned out not to be a virgin, that is not an erroneous acquisition to deprive her of the ketubah of a mina. If a man married a woman under the presumption that she never had illegitimate sex and she turned out that she had illegitimate sex, that is not an erroneous acquisition to deprive her of the ketubah of a mina.

HALAKHAH: “A virgin, a widow, a divorcee after final marriage,” etc. Who is a virgin after marriage? Rebbi Joḥanan said, any who entered the bridal chamber but her witnesses testify that she had no sexual relations. Rebbi Yose said, this implies that if a man married a woman under the presumption that she was a virgin and she turned out not to be a virgin, that is not an erroneous acquisition to deprive her of the ketubah of a mina. If a man married a woman under the presumption that she never had illegitimate sex and she turned out that she had illegitimate sex, that is not an erroneous acquisition to deprive her of the ketubah of a mina.

Rebbi Eleazar asked, what about a male who sleeps with a manumitted slave girl? Let us hear from the following: I could think that a male who sleeps with a Gentile slave has to pay; the verse says: “He shall take her as wife by the bride price.” If he can marry her. This excludes the [gentile] slave (or any) whom he cannot marry. Only because he cannot marry her! Therefore, if he can marry her, she collects the fine, and any who collects the fine has a ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina! Rebbi Ze‘ira said before Rebbi Mana, explain it if she was converted or freed before she reached three years and one day. He said to him, any woman who was converted or manumitted before she reached three years and one day is like an Israel.

MISHNAH: If somebody eats at his father-in-law’s in Judea without chaperones cannot claim missing virginity since he is alone with her. Both for an Israel widow as a Cohanim widow the ketubah is a mina. The court of priests collected 400 zuz for a virgin, to which the Sages did not object.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

HALAKHAH: “The following cannot claim a fine,” etc. Rebbi Joḥanan said, Rebbi Jehudah excepted the kidnap victim only for the fine. Rebbi Ḥiyya stated: Also for the ketubah of a mina or 200 [zuz]. Rebbi Simeon ben Laqish said, even to let her eat heave. In the opinion of Rebbi Simeon ben Laqish, Rebbi Jehudah and Rebbi Dosa both said the same, as we have stated there: The kidnap victim eats heave, the words of Rebbi Dosa. Rebbi Ḥanina came in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Dosa.

Rebbi Eleazar asked: Do the daughters of the rape victim have the rights given by the ketubah stipulations? It is clear to me that the rape victim has no [ketubah] of the male children, and that the seduced victim has no [ketubah] of the male children. If you say that he questions in both cases, we could ask, do the daughters of the rape victim and the daughters of the seduced girl have the rights given by the ketubah stipulations? That is a problem following the rabbis, but it is obvious following Rebbi Yose ben Rebbi Jehudah; as it was stated: Rebbi Yose ben Rebbi Jehudah says, the rapist gives a mina as ketubah.

MISHNAH: If he did not write her a ketubah, a virgin collects 200 [zuz] and a widow 100, for this is a stipulation enforced by the court. If he substituted something valued at a mina for the 200 zuz and did not write “that all my property is guaranty for your ketubah,” he still is obligated by it, for this is a stipulation enforced by the court.

HALAKHAH: “If he did not write her a ketubah,” etc. The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said: “Anybody who writes for a virgin less that 200 [zuz] or a mina for a widow engages in immoral intercourse.” Who needs it? Rebbi Meïr! Even though Rebbi Meïr says that any contract which does not contain an alienation clause cannot be foreclosed, here he agrees that it can be foreclosed.

MISHNAH: Even though they said that a virgin collects 200 [zuz] and a widow a mina, if he wants to add even 100 minas, he may add. If she became widowed or divorced, whether preliminarily or definitively married, she collects everything. Rebbi Eleazar ben Azariah says, definitively married, she collects everything; preliminarily married a virgin collects 200 [zuz] and a widow a mina since he added only with the idea to bring her in.

MISHNAH: Even though they said that a virgin collects 200 [zuz] and a widow a mina, if he wants to add even 100 minas, he may add. If she became widowed or divorced, whether preliminarily or definitively married, she collects everything. Rebbi Eleazar ben Azariah says, definitively married, she collects everything; preliminarily married a virgin collects 200 [zuz] and a widow a mina since he added only with the idea to bring her in.

MISHNAH: Rebbi Jehudah says, if he wants he writes for a virgin a contract of 200 [zuz] and she writes “I received 100 from you”, or for a widow a mina and she writes “I received 50 from you.” Rebbi Meïr says, anyone who diminishes [the ketubah] of a virgin below 200 or that of a widow below 100 is engaging in whoring copulation.

HALAKHAH: “Rebbi Jehudah says, if he wants he writes,” etc. Does Rebbi Jehudah think that the minimum for a virgin is a mina and for a widow 50 zuz? Should he not write so from the start? But it must be a diminution afterwards. Why can he not write that “I received from you such and such”? It was found that bar Kappara stated: “I received from you such and such”. Rebbi Joḥanan said: Rebbi Jehudah formulated this only for the end; but at the start, even Rebbi Jehudah agrees. What is the beginning and what is the end? The colleagues in the name of R. Joḥanan: Before he had intercourse, and after he had intercourse. Rebbi Ze‘ira in the name of R. Joḥanan: Before he took her in, and after he took her in. If he did not have intercourse with her, divorced her, and took her in again; that is before and after.

MISHNAH: One gives her half a qab of legumes and half a qab of oil, a qab of dried figs or a mina of fig cake; if there are none available one finds her fruit from other places. Also one gives her a bed and a mat; if he has no bed, a mat and a rug. Also, one gives her a cap for her head and a belt for her loins, and shoes every holiday, and garments worth 50 tetradrachmas every year. One does not give her new ones in the summer or worn ones in the winter, but one gives her garments worth 50 tetradrachmas in the winter and she covers herself with the worn garments in the summer; and the rags are hers.

HALAKHAH: “One gives her half a qab of legumes and half a qab of oil,” etc. Rebbi Mana said, a mina, i. e. four riṭl. He gives her a pillow, a light and wick, and an amphora, and a pot. Rebbi Yose said, she has no right to a pillow since the wives of poor men do not sleep on a pillow. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If she left over from her food, it is hers, if she left over rags they are his - if she left over rags they are hers. That is, of a married woman. But for a widow, both her leftover food and her leftover rags are hers.

MISHNAH: If she decided to bring him 1’000 denars, he decides as equivalent fifteen minas. Corresponding to estimates he decides one-fifth less. If it was appraised for a mina and it is worth a mina, he has only a mina. For the estimate of a mina she gives him 31 [tetradrachmas and one] denar. For 400 she gives 500, for what the groom decides, he decides one-fifth less.

MISHNAH: If she decided to bring him 1’000 denars, he decides as equivalent fifteen minas. Corresponding to estimates he decides one-fifth less. If it was appraised for a mina and it is worth a mina, he has only a mina. For the estimate of a mina she gives him 31 [tetradrachmas and one] denar. For 400 she gives 500, for what the groom decides, he decides one-fifth less.

MISHNAH: If she decided to bring him 1’000 denars, he decides as equivalent fifteen minas. Corresponding to estimates he decides one-fifth less. If it was appraised for a mina and it is worth a mina, he has only a mina. For the estimate of a mina she gives him 31 [tetradrachmas and one] denar. For 400 she gives 500, for what the groom decides, he decides one-fifth less.

MISHNAH: If she decided to bring him 1’000 denars, he decides as equivalent fifteen minas. Corresponding to estimates he decides one-fifth less. If it was appraised for a mina and it is worth a mina, he has only a mina. For the estimate of a mina she gives him 31 [tetradrachmas and one] denar. For 400 she gives 500, for what the groom decides, he decides one-fifth less.

MISHNAH: If she decided to bring him money, each tetradrachma is turned into six denars and the groom engages himself for ten denars for the perfume box for each mina; Rabban Simeon ben Gamliel says, all follows local custom.

HALAKHAH: “If she decided to bring him money,” etc. “If she decided to bring him 500 denars by appraisal, he makes it 400. If he did not do that but made it 1’000; if she made an agreement, she collects everything; if not, he deducts five denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 500 denars in coin, he makes it 750. If he did not do that but made them 1’000; if she made an agreement, she collects everything; if not, he deducts six denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 1’000 zuz, he must turn them into fifteen minas. If he did not do that but wrote over to her a field worth 12 minas in place of the 1’000 zuz. If she made an agreement, she collects everything; if not, one does not decrease for a virgin to less than 200 and for a widow to less than a mina.” Here, you say, he deducts. But there, you say, he does not deduct. Here, if she invalidated part of it, there if she did not invalidate part of it. Here, you say, he touches the addition but there, you say, he does not touch the addition. Here, he added but did not subtract; there, he subtracted but did not add. It was stated: Both for appraisal and for coin. Why for appraisal? Corresponding to what he subtracts, corresponding to what what he adds, corresponding to what she brings.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

HALAKHAH: “If she went from her husband’s grave to her family,” etc. Rebbi Ze‘ura said, this came down in the manner of a biblical oath. The ketubah is acknowledged in her hand for collection; it is as if collected. But since with the document of 200 there is an acknowledment of payment and she says, one mina [is due to her], she cannot be paid without an oath.

It was stated “compromised”. Not that she reduced her ketubah. If her ketubah was 200 but she claims a mina, she is paid without an oath. What is the difference between one who compromises and one who claims less? Rebbi Ḥanina said, if she compromises there was a transaction between them; if she claims less there was no transaction between them.

MISHNAH: If she had compromised her ketubah, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received only one mina, she shall not be able to collect without an oath. If one witness testifies that [the ketubah] was paid, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received nothing, and one witness testifies that [the ketubah] was paid, she shall not be able to collect without an oath. From encumbered property, how is that? If he sold his real estate to others and she collects from the buyers, she shall not be able to collect without an oath. From orphans’ property, how is that? If he died and left his estate to the orphans, if she is paid out by the orphans she shall not be able to collect without an oath. Not in his presence, how is that? If he went overseas and she collects in his absence, she shall not be able to collect without an oath. Rebbi Simeon says, any time she asks for her ketubah, the heirs can require an oath from her. If she does not ask for her ketubah, the heirs cannot require an oath from her.

HALAKHAH: “If she produced her bill of divorce without a ketubah, she collects her ketubah,” etc. “Two bills of divorce and two ketubot” etc. But only if the bill of divorce is dated between the two ketubot. So far if they are equal. If one was for a mina, the other for 200 [zuz]? Rav Huna and Rav Jeremiah and Rav Ḥisda. One said, she collects the first one. The other said, she collects the second one and the excess she collects from the date of the second.

MISHNAH: If somebody was married to three women when he died, the ketubah of one was a mina, of the other one 200, and of the other one 300. If the estate is only 100, they divide equally. If it was 200, the one who claims a mina takes 50, and those who claim 200 and 300 each take three gold denars. If it was 300, the one who claims a mina takes 50, the one who claims 200 takes a mina, and the one who claims 300 takes six gold denars. Similarly, if three who invested together lost or gained they would split in this manner.

MISHNAH: If somebody was married to three women when he died, the ketubah of one was a mina, of the other one 200, and of the other one 300. If the estate is only 100, they divide equally. If it was 200, the one who claims a mina takes 50, and those who claim 200 and 300 each take three gold denars. If it was 300, the one who claims a mina takes 50, the one who claims 200 takes a mina, and the one who claims 300 takes six gold denars. Similarly, if three who invested together lost or gained they would split in this manner.

MISHNAH: If somebody was married to three women when he died, the ketubah of one was a mina, of the other one 200, and of the other one 300. If the estate is only 100, they divide equally. If it was 200, the one who claims a mina takes 50, and those who claim 200 and 300 each take three gold denars. If it was 300, the one who claims a mina takes 50, the one who claims 200 takes a mina, and the one who claims 300 takes six gold denars. Similarly, if three who invested together lost or gained they would split in this manner.

MISHNAH: If somebody was married to three women when he died, the ketubah of one was a mina, of the other one 200, and of the other one 300. If the estate is only 100, they divide equally. If it was 200, the one who claims a mina takes 50, and those who claim 200 and 300 each take three gold denars. If it was 300, the one who claims a mina takes 50, the one who claims 200 takes a mina, and the one who claims 300 takes six gold denars. Similarly, if three who invested together lost or gained they would split in this manner.

Samuel said, if they empower one another. If the third empowered the second to deal with the first. She said to her, is not a mina due to you? Take 50 and leave!

MISHNAH: If somebody was married to four women when he died, the first one precedes the second, the second the third, and the third the fourth. The first one swears to the second, the second to the third, and the third to the fourth; the fourth is paid out without an oath. Ben Nanas said, should she be preferred because she is the last one? She also should be paid only after an oath. If all [ketubot] were executed on the same day, one who precedes another one even if only by an hour has acquired [precedence]; therefore in Jerusalem one used to note hours. If [the documents] were all executed at the same hour and there is only one mina, they split evenly.

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: 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: 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: 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: 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.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

HALAKHAH: “If a widow’s ketubah was 200,” etc. We understand worth a mina for 200 or worth 200 for a mina. In any case, she made the orphans lose a mina. [If it was worth] a mina [and she sold it] for 200, would the sale not be invalidated as erroneous buy? Explain it that the property increased in value. Rebbi Abin said, this supports Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said, real estate buys are never under the laws of overcharging. Rebbi Joḥanan said, if the transaction was excessive, it comes under the law of overcharging. The Mishnah disagrees with Rebbi Joḥanan: “The following do not fall under the laws of overcharging: Slaves, securities, real estate, and redemptions.” He explains it, unless it was excessive. If he redeemed what was worth a mina by 200, Rebbi Joḥanan said, it is not redeemed, but Rebbi Simeon ben Laqish said, it is redeemed. A baralta disagrees with Rebbi Joḥanan: If he said, this toga instead of this donkey, the latter becomes profane. And its end disagrees with Rebbi Simeon ben Laqish: It is necessary to compute the value. Rebbi Yose said, the baraita itself implies that it is necessary to compute the value. Where do they disagree? To bring [a sacrifice to atone for] larceny. Rebbi Joḥanan said, he has to bring a sacrifice for larceny; Rebbi Simeon ben Laqish said, he does not have to bring a sacrifice for larceny.

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.

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.

MISHNAH: If the judges estimated one sixth too little or too much, their sale is invalid. Rabban Simeon ben Gamliel says, their sale is valid; otherwise, what is the court’s power worth? But if they offered public tender, even if they sold either the worth of a mina for 200 or the worth of 200 for a mina, their sale is valid.

MISHNAH: If the judges estimated one sixth too little or too much, their sale is invalid. Rabban Simeon ben Gamliel says, their sale is valid; otherwise, what is the court’s power worth? But if they offered public tender, even if they sold either the worth of a mina for 200 or the worth of 200 for a mina, their sale is valid.

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.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.