perutah

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.

A man can betroth [a woman] through himself or through his agent. A woman may be betrothed through herself or through her agent. A man may give his daughter in betrothal when a young girl [either] himself or through his agent. He who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one” if any one of them is worth a perutah, she is betrothed; if not, she is not betrothed. [If he says,] “[Be betrothed to me] with this one and with this one and with this one” if together they are worth a perutah, she is betrothed; if not, she is not betrothed. If she eats them one by one, she is not betrothed unless one of them is worth a perutah.

A man can betroth [a woman] through himself or through his agent. A woman may be betrothed through herself or through her agent. A man may give his daughter in betrothal when a young girl [either] himself or through his agent. He who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one” if any one of them is worth a perutah, she is betrothed; if not, she is not betrothed. [If he says,] “[Be betrothed to me] with this one and with this one and with this one” if together they are worth a perutah, she is betrothed; if not, she is not betrothed. If she eats them one by one, she is not betrothed unless one of them is worth a perutah.

A man can betroth [a woman] through himself or through his agent. A woman may be betrothed through herself or through her agent. A man may give his daughter in betrothal when a young girl [either] himself or through his agent. He who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one” if any one of them is worth a perutah, she is betrothed; if not, she is not betrothed. [If he says,] “[Be betrothed to me] with this one and with this one and with this one” if together they are worth a perutah, she is betrothed; if not, she is not betrothed. If she eats them one by one, she is not betrothed unless one of them is worth a perutah.

If he betroths two women with the value of a perutah, or one woman with less than the value of a perutah, even if he subsequently sends gifts, she is not betrothed, because he sent them on account of the first kiddushin. The same is true if a minor betroths.

If he betroths two women with the value of a perutah, or one woman with less than the value of a perutah, even if he subsequently sends gifts, she is not betrothed, because he sent them on account of the first kiddushin. The same is true if a minor betroths.

If a man robbed his fellow of the value of a perutah and swore [falsely] to him, he must take it to him even as far as Medea. He may not give it to his son or to his agent, but he may give it to the agent of the court. If his fellow had died he must return it to his heirs.

1. If he had repaid the value but had not paid the [added] fifth, or if he had forgiven him the value but not the [added] fifth, or if had forgiven him both except for less than a perutah’s worth of the value, he need not go after him. 2. If he had repaid him the [added] fifth but not the value, or if he had forgiven him the [added] fifth but not the value, or if he had forgiven both except for a perutah’s worth of the value, he must go after him.

1. If he had repaid the value but had not paid the [added] fifth, or if he had forgiven him the value but not the [added] fifth, or if had forgiven him both except for less than a perutah’s worth of the value, he need not go after him. 2. If he had repaid him the [added] fifth but not the value, or if he had forgiven him the [added] fifth but not the value, or if he had forgiven both except for a perutah’s worth of the value, he must go after him.

If he had paid him the value and had sworn [falsely] to him concerning the [added] fifth, he must pay a fifth on the fifth [and so on] until the value [of the added fifth] becomes less than a perutah’s worth. So too with a deposit, as it says: “In a matter of deposit or a pledge or through robbery, or by defrauding his fellow, or by finding something lost and lying about it” (Leviticus 5:21-2, such a one must pay the value and the [added] fifth and bring a Guilt-offering. [If a man said], “Where is my deposit?” and the other said, “It is lost,” [if the one says,] “I adjure thee”, and the other says, “Amen!”, and witnesses testify against him that he consumed it, he need pay [only] the value. But if he confessed it of himself, he must repay the value and the [added] fifth and bring a Guilt-offering.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

Fraud is four pieces of silver. A claim is [a minimum] of two pieces of silver. An admission is [a minimum] of that which is worth a perutah. There are five [rules involving] that which is worth a perutah: An admission is [a minimum] of that which is worth a perutah. A woman can be betrothed with that which is worth a perutah. Someone who benefits a perutah’s worth from that which belongs to the sanctuary has committed sacrilege. One who finds that which is worth a perutah must proclaim it [as a lost object]. One who steals that which is worth a perutah from his fellow and swears [falsely] to him [that he did not steal it], must go after him [to return it] even as far as Medea.

There are five cases in which one must add a fifth: One who eats terumah, or the terumah taken from the tithe, or the terumah from a tithe taken from doubtfully tithed produce, or dough offering, or first fruits, must add a fifth [to the value of the principle when he makes restitution]. One that redeems [the fruit of] a fourth year plant, or his second tithe, must add a fifth. One that redeems that which he dedicated [to the Temple] must add a fifth. One that derives a perutah’s worth of benefit from that which belongs to the sanctuary must add a fifth [when he makes restitution]. One who steals that which is worth a perutah from his fellow must add a fifth [when he makes restitution].

There are five cases in which one must add a fifth: One who eats terumah, or the terumah taken from the tithe, or the terumah from a tithe taken from doubtfully tithed produce, or dough offering, or first fruits, must add a fifth [to the value of the principle when he makes restitution]. One that redeems [the fruit of] a fourth year plant, or his second tithe, must add a fifth. One that redeems that which he dedicated [to the Temple] must add a fifth. One that derives a perutah’s worth of benefit from that which belongs to the sanctuary must add a fifth [when he makes restitution]. One who steals that which is worth a perutah from his fellow must add a fifth [when he makes restitution].

The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? “Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. “A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. “You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object.

The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? “Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. “A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. “You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object.

The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? “Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. “A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. “You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object.

The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? “Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. “A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. “You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object.

“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.

A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.

A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.

A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.

If one derived a perutah's worth of benefit from a sacred thing, he is guilty of sacrilege even though he did not lessen its value, the words of Rabbi Akiva. But the sages say: Anything that can deteriorate [through use], the law of sacrilege applies to it only after it has suffered deterioration. And anything that does not deteriorate [through use], the law of sacrilege applies to it as soon as he made use of it. How is this so? If [a woman] puts a necklace round her neck or a ring on her finger, or if she drank from a golden cup, she is liable to the law of sacrilege as soon as she made use of it [to the value of a perutah]. But if one puts on a shirt or covers oneself with a cloak, or if one chopped [wood] with an axe, he is subject to the law of sacrilege only if [those objects] have suffered deterioration. If one sheared a hatat while it was alive, he is not liable for sacrilege unless he has diminished its value. If when dead, he is liable as soon as he made use of it.

If one derived half a perutah's worth of benefit and impaired [the value of the used article] by another half a perutah, or if one derived a perutah's worth of benefit from one thing and diminished another thing by the value of a perutah, he had not committed sacrilege, until he benefits a perutah's worth and diminishes the value of a perutah of the same thing.

If one derived half a perutah's worth of benefit and impaired [the value of the used article] by another half a perutah, or if one derived a perutah's worth of benefit from one thing and diminished another thing by the value of a perutah, he had not committed sacrilege, until he benefits a perutah's worth and diminishes the value of a perutah of the same thing.

If one derived half a perutah's worth of benefit and impaired [the value of the used article] by another half a perutah, or if one derived a perutah's worth of benefit from one thing and diminished another thing by the value of a perutah, he had not committed sacrilege, until he benefits a perutah's worth and diminishes the value of a perutah of the same thing.

If he removed a stone or a beam belonging to Temple property, he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he built it into his house he is not guilty of sacrilege until he lives beneath it and benefits the equivalent of a perutah. If he took a perutah from Temple property he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he gave it to the bathhouse keeper, he is guilty of sacrilege even though he has not bathed, for he can say to him, “Behold the bath is ready for you, go in and bathe.”

If he removed a stone or a beam belonging to Temple property, he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he built it into his house he is not guilty of sacrilege until he lives beneath it and benefits the equivalent of a perutah. If he took a perutah from Temple property he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he gave it to the bathhouse keeper, he is guilty of sacrilege even though he has not bathed, for he can say to him, “Behold the bath is ready for you, go in and bathe.”

One who has sent a deaf-mute, an imbecile or a minor: If they carried out their agency the employer is guilty, If they did not carry out their appointed errand, the shopkeeper is guilty. If one sent one of sound senses and remembers [that the money belongs to Temple property] before it has come into the possession of the shopkeeper, the shopkeeper will be guilty when he spends it. What should he do? He should take a perutah or a vessel and say “The perutah that is Temple property, wherever it may be, is redeemed with this;” for consecrated things can be redeemed both with money and with money's worth.

One who has sent a deaf-mute, an imbecile or a minor: If they carried out their agency the employer is guilty, If they did not carry out their appointed errand, the shopkeeper is guilty. If one sent one of sound senses and remembers [that the money belongs to Temple property] before it has come into the possession of the shopkeeper, the shopkeeper will be guilty when he spends it. What should he do? He should take a perutah or a vessel and say “The perutah that is Temple property, wherever it may be, is redeemed with this;” for consecrated things can be redeemed both with money and with money's worth.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.

If he gave him two perutahs and said, “Bring me for them an etrog,” and he brought for one perutah an etrog and for the other a pomegranate, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege for he could say, “I wanted a large etrog and you brought me a small and bad one.” If he gave him a golden denar and said to him, “Bring me a shirt,” and he brought him for three [silver selas] a shirt and for the other three a cloak, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege, for he can argue, “I wanted a large shirt and you brought me a small and bad one.”

If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag.

If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag.

If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag.

If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag.

A jar: the size of the hole must be such that a dried fig [will fall through], the words of Rabbi Shimon. Rabbi Judah said: walnuts. Rabbi Meir said: olives. A stew-pot or a cooking pot: such that olives [will fall through]. A bucket and a pitcher: such that oil [will fall through]. A tzartzur: such that water [will fall through]. Rabbi Shimon says: in the case of all three, [the hole] must be such that seedlings [will fall through]. A lamp: the size of the hole must be such that oil [will fall through]. Rabbi Eliezer says: such that a small perutah [will fall through]. A lamp whose nozzle has been removed is clean. And one made of earth whose nozzle has been burned by the wick is also clean.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

The argument of the House of Hillel seems inverted. It is written: “If a person give to his neighbor money or vessels to watch over.” If to teach that the court will not act on less that a peruṭah’s worth, is it not already written: “To incur liability for it”? To exclude anything not worth a peruṭah. (Why does the verse say, “without silver”?) From there, that it should be more than silver. And what is more than silver? Two obols. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? “Or vessels”; since “vessels” are two, also “money” is two. How do the House of Shammai interpret “or vessels”? As we have stated: Rebbi Nathan says, “or vessels”, to include all kinds of vessels. Samuel said, if he claimed from him two needles and he admitted to one, he is guilty. Rebbi Ḥinena said, only if they are worth two perutot, that the claim should be about a perutah’s worth and the confession about a perutah’s worth. This follows the House of Shammai who do not learn money’s worth from “vessels”. But following the House of Hillel who learn money’s worth from “vessels”, since “vessels” are two, also “money” is two. Similarly, since “money” means two obols, also “vessels” means two oboli’s worth.

The argument of the House of Hillel seems inverted. It is written: “If a person give to his neighbor money or vessels to watch over.” If to teach that the court will not act on less that a peruṭah’s worth, is it not already written: “To incur liability for it”? To exclude anything not worth a peruṭah. (Why does the verse say, “without silver”?) From there, that it should be more than silver. And what is more than silver? Two obols. But maybe “silver” is a peruṭah, more than silver two peruṭot? The smallest silver coin is an obolus. So why is it not an obolus? “Or vessels”; since “vessels” are two, also “money” is two. How do the House of Shammai interpret “or vessels”? As we have stated: Rebbi Nathan says, “or vessels”, to include all kinds of vessels. Samuel said, if he claimed from him two needles and he admitted to one, he is guilty. Rebbi Ḥinena said, only if they are worth two perutot, that the claim should be about a perutah’s worth and the confession about a perutah’s worth. This follows the House of Shammai who do not learn money’s worth from “vessels”. But following the House of Hillel who learn money’s worth from “vessels”, since “vessels” are two, also “money” is two. Similarly, since “money” means two obols, also “vessels” means two oboli’s worth.

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

I have been generous with my money: as a Master has said, Job was generous with his money; he used to leave with the shopkeeper a perutah of his change.

that does not [even] have the value of a perutah. As Rabbi Ami said Rabbi Yohanan said: One who strikes and makes a wound that is not worth a perutah is lashed. And we do not make an analogy from striking to cursing.

that does not [even] have the value of a perutah. As Rabbi Ami said Rabbi Yohanan said: One who strikes and makes a wound that is not worth a perutah is lashed. And we do not make an analogy from striking to cursing.