minas

A fierce battle then took place. The men of Antiochus were prevailing. Arsinoe continually went up and down the ranks, and with dishevelled hair, with tears and entreaties, begged the soldiers to fight bravely for themselves, their children, and wives, and promised that if they proved conquerors, she would give them each two minas of gold.

And she sent another eunuch, saying: Even though they demand two minas, give them, do not spare the gold; only buy the boy, and bring him to me.

In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.

In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.

In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.

In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.

Rebbi Zeïra went to have himself bled when he ascended here. He went and wanted to buy a pound of red meat from a butcher. He asked him: How much is that pound? He said to him, 50 minas and one slap. He said to him: Take 60, but he did not accept. Take 70, but he did not accept. Take 80, take 90, until he came to 100 and he did not accept. Then he said: Do what is your routine. The next morning he went to the Academy and said to them: Rabbis, what is this bad practice here that nobody can eat a pound of red meat unless they slap him! They said to him: Who is that? He said, the butcher so-and-so. They sent to him to bring him but they found that his coffin was being carried out. They said to him: Our teacher, all that? He said to them: That should happen to me, but I was not angry about him; did I not think that this was general practice?

MISHNAH: What is an orchard? Any three trees on a bet seah; if they may produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If it is less, one ploughs for them only to accomodate the harvester and his basket beside him.

MISHNAH: Any useless or fruit trees are considered as if they were fig trees. If they would produce a fig cake in the weight of a talent of 60 Italic minas one ploughs the entire bet seah because of them. If less, one ploughs for them only as necessary. If one tree yields a “fig cake” but two do not, or two do and one does not, one only ploughs for them as necessary, unless there are three, and so from three to nine. If there are ten or more than ten one ploughs the entire bet seah because of them, whether they produce or not, since it is said (Ex. 34:21): : “You shall rest from ploughing and harvesting.” One does not have to mention ploughing and harvesting of the Sabbatical, but it refers to ploughing in the year preceding the Sabbatical in preparation of the Sabbatical, and harvesting of Sabbatical growth after the Sabbatical. Rebbi Ismael says, just as ploughing is voluntary so harvesting is voluntary; this excludes the harvest of the ‘omer.

Rebbi Mana had oil which he brought down to Acco. Rebbi Ḥiyya bar Ada said to him, if your oil there at the parapet is still there, it is your time that you should redeem it for [there] it is not worth six minas.

From where the translation? Rebbi Ze`ira in the name of Rav Ḥananel: They read in the Scroll of the Torah, that is the reading. Explained, that is the translation. Making sense, these are the accents. And understood the reading, this is the Masora, and some say, these are the decisions, and some say, these are the starts of verses. Rebbi Ze`ira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink. But was it not stated, “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas. How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation] to which you belong.

From where the translation? Rebbi Ze`ira in the name of Rav Ḥananel: They read in the Scroll of the Torah, that is the reading. Explained, that is the translation. Making sense, these are the accents. And understood the reading, this is the Masora, and some say, these are the decisions, and some say, these are the starts of verses. Rebbi Ze`ira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink. But was it not stated, “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas. How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation] to which you belong.

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: 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.

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.

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.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not say “his” but [ ]. In which respect? In case the heir took it, one removes it from his hand. Does one have the same rule for the creditor? Was it not stated: If either the heir or the creditor took it, one takes it from their hands? Rebbi Aḥa bar Ulla said, let us hear from the following: “If he dedicated 90 minas but his debt was 100 minas, [the creditor] adds another denar and redeems these properties.” Not necessarily a denar, but anything, that a dedication should not be seen to be profanated without redemption. Rebbi Abbahu in the name of Rebbi Joḥanan: One would be guilty of complete larceny. That is difficult. If one would be guilty of complete larceny, should if not be redeemed for its full value? If it can be redeemed for less than its full value, one should not be guilty of complete larceny! What are we talking about? If it is connected to the ground, can there be larceny about real estate? But we talk about standing grain. Since if the administrator misbehaved and took it, one does not take it from his hand; the administrator and the heir follow the same rule. Also if the heir misbehaved and took it, one does not take it from his hand. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: The same rule holds for an ox. Can you say that an ox is real estate? Rebbi Tanḥum bar Mari in the name of Rebbi Yose: They made the rules for an ox parallel those of dedications that lost their value. Here, you say one takes it from his hand, but there you say, one does not take it from his hand. Since you diminished the woman’s power in that her ketubah is a lien only on the properties of her first husband, you strengthened her power in this matter that if the heir came and took it, one removes it from his hand. It was stated thus: Trees and cutting, old or young, one removes from their hands.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not say “his” but [ ]. In which respect? In case the heir took it, one removes it from his hand. Does one have the same rule for the creditor? Was it not stated: If either the heir or the creditor took it, one takes it from their hands? Rebbi Aḥa bar Ulla said, let us hear from the following: “If he dedicated 90 minas but his debt was 100 minas, [the creditor] adds another denar and redeems these properties.” Not necessarily a denar, but anything, that a dedication should not be seen to be profanated without redemption. Rebbi Abbahu in the name of Rebbi Joḥanan: One would be guilty of complete larceny. That is difficult. If one would be guilty of complete larceny, should if not be redeemed for its full value? If it can be redeemed for less than its full value, one should not be guilty of complete larceny! What are we talking about? If it is connected to the ground, can there be larceny about real estate? But we talk about standing grain. Since if the administrator misbehaved and took it, one does not take it from his hand; the administrator and the heir follow the same rule. Also if the heir misbehaved and took it, one does not take it from his hand. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: The same rule holds for an ox. Can you say that an ox is real estate? Rebbi Tanḥum bar Mari in the name of Rebbi Yose: They made the rules for an ox parallel those of dedications that lost their value. Here, you say one takes it from his hand, but there you say, one does not take it from his hand. Since you diminished the woman’s power in that her ketubah is a lien only on the properties of her first husband, you strengthened her power in this matter that if the heir came and took it, one removes it from his hand. It was stated thus: Trees and cutting, old or young, one removes from their hands.

MISHNAH: If somebody went overseas and lost the way to his field, Admon says, he shall go the shortest way but the Sages say, he has to buy a right of access for a hunded minas or fly through the air.

HALAKHAH: “If somebody divorces his wife because of bad reputation,” etc. And it was stated: “Why did the Sages say that he who divorces his wife because of bad reputation cannot take her back? For if he divorced his wife because of bad reputation, when she went, married another, and bore him children, after some time it turned out that the accusations were baseless and he said, if I had known that the accusations were baseless, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her children bastards. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.”

It was stated: “Why did they say that he who divorces his wife because of a vow cannot take her back? For if he divorced his wife because of a vow, when she went, married another, and bore him children, after some time it turned out that the vow was void and he said, if I had known that the vow was void, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her child a bastard. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which does not need investigation by a Sage! Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which was not public knowledge! “Rebbi Eleazar said, they forbade one because of the other.” The law should be that he can take her back even if it was a vow which needs investigation by a Sage, for the Elder uproots the vow. Why did they forbid a vow which needs investigation by a Sage? Because of a vow which does not need investigation by a Sage.

HALAKHAH: It was stated: “Why did they say that he who divorces his wife as a she-ram cannot take her back? For if he divorced his wife as a she-ram, when she went, married another man, and bore him children, and he said, if I had known that she can have children, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her child a bastard. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since there are women she-rams who are married and since [their husbands] are satisfied with them they keep them.

HALAKHAH: “For tort victims one estimates with best quality land,” etc. “By an inference de minore ad maius, for Temple property.” Rebbi Abba bar Pappaios said before Rebbi Yose, where do we hold? If to qualify as damages, is that not what we stated “his neighbor’s ox” but not the ox of Temple property? If for bodily damages, is that not what Rebbi Ḥiyya stated: A private person can claim damages but not the Temple? But we must deal with one who said, I obligate myself to give 100 minas to the Temple, when his ox went and did damage. You should not say, [the Temple] is a creditor and should collect from average quality land. Therefore, it was necessary to say that “for tort victims one estimates with best quality land, by an inference de minore ad maius, for Temple property.”

“His field”, except if it was mortgaged. “His vineyard”, except Temple property. Where do we hold? If somebody caused damage and then dedicated to the Temple, that is what we have stated: “If he dedicated 90 minas but his debt was 100 minas.” If somebody dedicated to the Temple and then caused damage, that is what we have stated: “ ‘His neighbor’s ox’ but not the ox of Temple property.” Rebbi Yudan said, explain it if an ox of Temple property grazed on a private field. Rebbi Mana told him, we require Temple real estate and you say “on a private field”? But we must hold about one who said: I am obligating myself for 100 minas to the Temple; then went and caused damage. You should not say that between damages and a loan given before witnesses damages are privileged, and here damages are privileged against the Temple; therefore it was necessary to say “his vineyard”, except Temple property.

“His field”, except if it was mortgaged. “His vineyard”, except Temple property. Where do we hold? If somebody caused damage and then dedicated to the Temple, that is what we have stated: “If he dedicated 90 minas but his debt was 100 minas.” If somebody dedicated to the Temple and then caused damage, that is what we have stated: “ ‘His neighbor’s ox’ but not the ox of Temple property.” Rebbi Yudan said, explain it if an ox of Temple property grazed on a private field. Rebbi Mana told him, we require Temple real estate and you say “on a private field”? But we must hold about one who said: I am obligating myself for 100 minas to the Temple; then went and caused damage. You should not say that between damages and a loan given before witnesses damages are privileged, and here damages are privileged against the Temple; therefore it was necessary to say “his vineyard”, except Temple property.

“His field”, except if it was mortgaged. “His vineyard”, except Temple property. Where do we hold? If somebody caused damage and then dedicated to the Temple, that is what we have stated: “If he dedicated 90 minas but his debt was 100 minas.” If somebody dedicated to the Temple and then caused damage, that is what we have stated: “ ‘His neighbor’s ox’ but not the ox of Temple property.” Rebbi Yudan said, explain it if an ox of Temple property grazed on a private field. Rebbi Mana told him, we require Temple real estate and you say “on a private field”? But we must hold about one who said: I am obligating myself for 100 minas to the Temple; then went and caused damage. You should not say that between damages and a loan given before witnesses damages are privileged, and here damages are privileged against the Temple; therefore it was necessary to say “his vineyard”, except Temple property.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

What means “if the increased value is more than the expenses, he gives him his expenses”? A person gave to another five lots of wool, five portions of dye, and ten minas for his wages. He told him, dye it red, but the other dyed it black. He told him, if you had dyed it red, it would have been worth 25 minas, now that you dyed it black it is worth only 20 minas. You lost yours, I did not lose mine. Rebbi Jonah said, you can understand from here that if a person gave to another eight denars to buy for him wheat in Tiberias but he bought for him in Sepphoris, he may say to him, if you had bought for me in Tiberias there would have been 25 modii; now that you bought in Sepphoris there are only 20 modii. You lost yours, I did not lose mine.

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

MISHNAH: If somebody distributes his property orally, Rebbi Eliezer says that whether he is healthy or critical, guaranteed properties can be acquired by money, or contract, or possession. Not guaranteed properties can only be acquired by drawing close. They said to him, it happened that the mother of the Bene Rokhel was sick and said, give my bonnet to my daughter, it is worth twelve minas. She died and the Sages confirmed her words. He answered them, the Bene Rokhel should have been buried by their mother.