tetradrachma

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this first born to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give all of it to my daughter’s son, a Cohen.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this first born to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give all of it to my daughter’s son, a Cohen.

HALAKHAH: It was stated: “Rebbi Yose and Rebbi Simeon prohibit to do so, maybe the wine bag will spring a leak and it turns out retroactively that he drank ṭevel.” But the reason of one is not the reason of the other. The reason of Rebbi Yose is that maybe he will pour. The reason of Rebbi Simeon is that maybe he will forget and drink the remainder. As it was stated: “The Second Tithe in this container should be redeemed by the tetradrachma in that wallet, it is redeemed. Rebbi Yose says, it is not redeemed.” What is the reason of Rebbi Yose? “ If he said, the old tetradrachma or the old denar, he did redeem. The Sages admit to Rebbi Yose that if he said, the tetradrachma I shall take from my son’s hand, or the denar I shall take from my son’s hand, it is not redeemed since it was not in his hand at that time.”

HALAKHAH: It was stated: “Rebbi Yose and Rebbi Simeon prohibit to do so, maybe the wine bag will spring a leak and it turns out retroactively that he drank ṭevel.” But the reason of one is not the reason of the other. The reason of Rebbi Yose is that maybe he will pour. The reason of Rebbi Simeon is that maybe he will forget and drink the remainder. As it was stated: “The Second Tithe in this container should be redeemed by the tetradrachma in that wallet, it is redeemed. Rebbi Yose says, it is not redeemed.” What is the reason of Rebbi Yose? “ If he said, the old tetradrachma or the old denar, he did redeem. The Sages admit to Rebbi Yose that if he said, the tetradrachma I shall take from my son’s hand, or the denar I shall take from my son’s hand, it is not redeemed since it was not in his hand at that time.”

HALAKHAH: It was stated: “Rebbi Yose and Rebbi Simeon prohibit to do so, maybe the wine bag will spring a leak and it turns out retroactively that he drank ṭevel.” But the reason of one is not the reason of the other. The reason of Rebbi Yose is that maybe he will pour. The reason of Rebbi Simeon is that maybe he will forget and drink the remainder. As it was stated: “The Second Tithe in this container should be redeemed by the tetradrachma in that wallet, it is redeemed. Rebbi Yose says, it is not redeemed.” What is the reason of Rebbi Yose? “ If he said, the old tetradrachma or the old denar, he did redeem. The Sages admit to Rebbi Yose that if he said, the tetradrachma I shall take from my son’s hand, or the denar I shall take from my son’s hand, it is not redeemed since it was not in his hand at that time.”

Rebbi Simeon ben Laqish said, this is a fine imposed by Rebbi Meïr. Did he act on that, “if somebody draws his vine over somebody else’s grain …”? But what did that person do? When it grows, it grows according to his intention. One person showed his tetradrachma to Rebbi Eleazar who told him that it was good. It turned out to be worthless. This case came before Rebbi Simeon ben Laqish who fined him according to the following: If somebody shows a denar to the money-changer and it turns out to be bad, [the money-changer] has to pay because he takes a fee. Does Rebbi Eleazar take a fee? Rebbi Jacob bar Aḥa in the name of Rebbi Abuna: One who takes it into his hand has the status of one who takes a fee. Rebbi Yose ben Rebbi Abun does not say so, but Rebbi Eleazar says that this fine is imposed by the rabbis; Rebbi Simeon ben Laqish says the fine is imposed by Rebbi Meïr. When the case came before Rebbi Simeon ben Laqish, he asked Rebbi Eleazar, who imposed this fine? He [Rebbi Eleazar] said, the rabbis. He [Rebbi Simeon ben Laqish] answered him, go and pay.

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

They asked Rebbi Joḥanan: May Sabbatical produce become freed by redemption? He said to them, why not? Rebbi Eleazar said, Sabbatical produce cannot become freed by redemption, only by sale. A baraita supports one, a baraita supports the other. A baraita supports Rebbi Joḥanan: “Anybody who has money that is Sabbatical and he wants to redeem it by his dough may redeeem it.” A baraita supports Rebbi Eleazar: “If somebody has a tetradrachma of Sabbatical money and he wants to buy a garment goes to the grocer he usually deals with and says to him, give me fruits for this. He gives them to him. Then he says, these fruits are given to you as a gift and the grocer says, this tetradrachma is given to you as a gift. Then he goes and buys himself a garment.”

Rebbi Jeremiah said, who is the Tanna of “one does not sell it”? Rebbi Meїr! But for Rebbi Jehudah it should be logical that it be permitted to be sold, by an argument a minore ad majus: If it is permitted to sell Sabbatical produce with which one may not liquidate one’s debts, it is logical that it should be permitted to sell Second Tithe since with it one may liquidate one’s debts. We find that one may liquidate one’s debts with Second Tithe, following what we stated: “If he took from him tithe worth one tetradrachma and did not come to exchange it until it was worth two.” Rebbi Yose said, there is a difference since from the start the value of Second Tithe was due. If he had owed before, it would be an argument. Rebbi Yudan said, a Mishnah said that it is forbidden to sell it, as we stated there: “If intentional, he married, if in error, he did not marry.” If you say that he may sell it, he should be able to use it for marriage but anything he may not sell he may not use for marriage. But did we not state: “One does not buy slaves, real estate, and unclean animals from Sabbatical money. If he bought them, he has to eat their worth.” Rebbi Yose said, this means that it is forbidden to acquire a wife with Sabbatical money. Otherwise, what is the difference between one who acquires a wife and one who acquires a slave girl? Rebbi Yose in the name of Rebbi Zeïra, Rebbi Yudan in the name of Rebbi Ila, everybody agrees because of these arguments. Rebbi Yose in the name of Rebbi Aḥa, everybody agrees that all should need the enclosures.

“ One does not use it to weigh coins, not even a profane tetradrachma to turn it into a tetradrachma of Second Tithe.” If he had a tetradrachma of Second Tithe whose weight was known to him, may he use it to weigh another tetradrachma of Second Tithe so that its weight should be known to him? May brothers who split [an inheritance] weigh one against the other?

“ One does not use it to weigh coins, not even a profane tetradrachma to turn it into a tetradrachma of Second Tithe.” If he had a tetradrachma of Second Tithe whose weight was known to him, may he use it to weigh another tetradrachma of Second Tithe so that its weight should be known to him? May brothers who split [an inheritance] weigh one against the other?

“ One does not use it to weigh coins, not even a profane tetradrachma to turn it into a tetradrachma of Second Tithe.” If he had a tetradrachma of Second Tithe whose weight was known to him, may he use it to weigh another tetradrachma of Second Tithe so that its weight should be known to him? May brothers who split [an inheritance] weigh one against the other?

“ One does not use it to weigh coins, not even a profane tetradrachma to turn it into a tetradrachma of Second Tithe.” If he had a tetradrachma of Second Tithe whose weight was known to him, may he use it to weigh another tetradrachma of Second Tithe so that its weight should be known to him? May brothers who split [an inheritance] weigh one against the other?

MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane. If he mixed them together and took out fists full, it is in proportion. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion. If a tetradrachma of Second Tithe was mixed up with a profane one, one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency, not that it should stay so but that he should exchange them for silver. The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.

MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane. If he mixed them together and took out fists full, it is in proportion. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion. If a tetradrachma of Second Tithe was mixed up with a profane one, one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency, not that it should stay so but that he should exchange them for silver. The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.

MISHNAH: Of profane and Second Tithe coins that were strewn around, what one collected goes to Second Tithe until complete, the remainder is profane. If he mixed them together and took out fists full, it is in proportion. That is the principle: What is picked out is for Second Tithe and what is mixed together by proportion. If a tetradrachma of Second Tithe was mixed up with a profane one, one brings coins in the value of a tetradrachma and says: The tetradrachma of Second Tithe, wherever it may be, is exchanged for these coins. Then he chooses the better of the two and exchanges it for them since they said, one exchanges bronze for silver in an emergency, not that it should stay so but that he should exchange them for silver. The House of Shammai say, a person should not turn his tetradrachmas into gold denars but the House of Hillel permit it. Rebbi Aqiba said, for Rabban Gamliel and Rebbi Joshua I turned their silver coins into gold denars.

Rebbi Joḥanan said, the House of Shammai said this only at the end, but at the beginning also the House of Shammai agree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver”, not gold. Say “silver” but not bronze! But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai is that silver and bronze have the same rule. Rebbi Simeon ben Laqish said, both at the beginning and at the end does the House of Shammai disagree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver” first and not second. But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai (Deut. 14:25): “Silver”, it should add up to silver.

Rebbi Joḥanan said, the House of Shammai said this only at the end, but at the beginning also the House of Shammai agree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver”, not gold. Say “silver” but not bronze! But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai is that silver and bronze have the same rule. Rebbi Simeon ben Laqish said, both at the beginning and at the end does the House of Shammai disagree. What is the reason of the House of Shammai? (Deut. 14:25) “Silver” first and not second. But did we not state: “If somebody gets change for coins of Second Tithe”? We wanted to say that the Mishnah means: If somebody takes a tetradrachma for coins of Second Tithe. How is that? The reason of the House of Shammai (Deut. 14:25): “Silver”, it should add up to silver.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. He who gives a tetradrachma for change of Second Tithe money, the House of Shammai say small change for the entire tetradrachma but the House of Hillel say one šeqel silver coin and one šeqel small coin. Rebbi Meïr says, one does not exchange silver coin and produce for silver coin, but the Sages permit it. If part of one’s children were pure and part impure, he puts down the tetradrachma and says, this tetradrachma shall be exchanged for what the pure are drinking. It turns out that the pure and the impure may drink from the same pitcher.

MISHNAH: If the owner says a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital. He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift.

MISHNAH: If the owner says a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital. He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift.

MISHNAH: If the owner says a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital. He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift.

MISHNAH: If the owner says a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital. He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift.

MISHNAH: If the owner says a tetradrachma and another says a tetradrachma, the owner is preferred since he adds a fifth. The owner says a tetradrachma and someone else says a tetradrachma and an as, the one who offers a tetradrachma and an as is preferred since he adds to the capital. He who redeems his own Second Tithe adds a fifth, whether it is his own or was given to him as a gift.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

“A tetradrachma and an as is preferred since he adds to the capital”. Rebbi Jacob bar Idi in the name of Rebbi Simai: One does not add a fifth for any Second Tithe which itself is not worth a peruṭa. Rebbi Yose ben Rebbi Simon in the name of Rebbi Joḥanan: One does not add a fifth for any Second Tithe for which the fifth is not worth a peruṭa. Rebbi Abba bar Mamai objected: Did we not state “there are five peruṭot”, should one not state “six” according to Rebbi Simai, “Second Tithe which is worth a peruṭa!” And “seven” according to Rebbi Joḥanan, “the fifth of Second Tithe worth a peruṭa.” In addition, from what Rebbi Yose said in the name of Rebbi Mana bar Tanḥum, Abbahu in the name of Rebbi Joḥanan: Real estate cannot be acquired for less than a peruṭa. In addition, from the following: If the value of Second Tithe is not known, it is enough that one say: it and its fifth shall be exchanged for this tetradrachma. Rebbi Yose in the name of Rebbi Crispus, Rebbi Jonah in the name of Rebbi Zeïra: this baraita deals with a tetradrachma of tithe money where it is impossible that it not contain some profane.

Rebbi Inaya bar Sisai came to Rebbi Jonah and said to him, shall I redeem for you with that tetradrachma? He said, if you want to take it, take it. Then he took it back from him. Rebbi Jonah said, I had judged his opinion that if I took it back he would not say anything; therefore I gave it to him.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

MISHNAH: If [somebody] took from [another] tithe in the value of a tetradrachma and did not pay to redeem it until it became worth two, he gives him a tetradrachma, gains a tetradrachma, and the Second Tithe is his. If [somebody] took from [another] tithe in the value of two and did not pay to redeem it until it became worth one tetradrachma, he gives him a tetradrachma of profane money and a tetradrachma of his Second Tithe [money]. If he is a vulgar, he gives him from his demay. If somebody redeemed Second Tithe and did not give it a name, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit. If a man was talking with a woman about her bill of divorce or her preliminary marriage and gave her [the valuable for] preliminary marriage and did not spell it out, Rebbi Yose says it is sufficient, Rebbi Jehudah says he has to be explicit.

Rebbi Assi in the name of Rebbi Eleazar: One does not add a fifth to the second tetradrachma. Rebbi Eleazar stared at him. He said to him, why do you stare at me? Rebbi Hila also agrees with it, following what Rebbi Joḥanan said, for any tithe, where not it and its redemption money is his, he does not add a fifth.

MISHNAH: How does one redeem a fourth-year orchard? He puts a tetradrachma before three [experts] and asks, how much does a person redeem for himself for a tetradrachma when all expense is on him? Then he puts down the money and says, all that is collected under this is exchanged for this money; so and so many baskets per tetradrachma. In a Sabbatical, he redeems its full value. If all of it was abandoned, he has only the cost of harvesting. He who redeems a fourth-year orchard adds its fifth whether it was his or was given to him as a gift. The removal was on the day before the first day of Passover in the fourth and the seventh year [of the Sabbatical cycle.] What is the removal? One gives heave and heave of the tithe to its recipients, First Tithe to its recipients, tithe of the poor to its recipients. Second Tithe and First Fruits are removed on the spot. Rebbi Simeon says, first fruits one gives to the Cohanim like heave. A cooked dish the House of Shammai say one has to remove, but the House of Hillel say it is as if removed. He who had produce in this time and the year of removal came, the House of Shammai say he has to exchange it for money; the House of Hillel say, either money or produce.

MISHNAH: How does one redeem a fourth-year orchard? He puts a tetradrachma before three [experts] and asks, how much does a person redeem for himself for a tetradrachma when all expense is on him? Then he puts down the money and says, all that is collected under this is exchanged for this money; so and so many baskets per tetradrachma. In a Sabbatical, he redeems its full value. If all of it was abandoned, he has only the cost of harvesting. He who redeems a fourth-year orchard adds its fifth whether it was his or was given to him as a gift. The removal was on the day before the first day of Passover in the fourth and the seventh year [of the Sabbatical cycle.] What is the removal? One gives heave and heave of the tithe to its recipients, First Tithe to its recipients, tithe of the poor to its recipients. Second Tithe and First Fruits are removed on the spot. Rebbi Simeon says, first fruits one gives to the Cohanim like heave. A cooked dish the House of Shammai say one has to remove, but the House of Hillel say it is as if removed. He who had produce in this time and the year of removal came, the House of Shammai say he has to exchange it for money; the House of Hillel say, either money or produce.

MISHNAH: How does one redeem a fourth-year orchard? He puts a tetradrachma before three [experts] and asks, how much does a person redeem for himself for a tetradrachma when all expense is on him? Then he puts down the money and says, all that is collected under this is exchanged for this money; so and so many baskets per tetradrachma. In a Sabbatical, he redeems its full value. If all of it was abandoned, he has only the cost of harvesting. He who redeems a fourth-year orchard adds its fifth whether it was his or was given to him as a gift. The removal was on the day before the first day of Passover in the fourth and the seventh year [of the Sabbatical cycle.] What is the removal? One gives heave and heave of the tithe to its recipients, First Tithe to its recipients, tithe of the poor to its recipients. Second Tithe and First Fruits are removed on the spot. Rebbi Simeon says, first fruits one gives to the Cohanim like heave. A cooked dish the House of Shammai say one has to remove, but the House of Hillel say it is as if removed. He who had produce in this time and the year of removal came, the House of Shammai say he has to exchange it for money; the House of Hillel say, either money or produce.

HALAKHAH: To redeem for a tetradrachma [means] he buys for himself for a tetradrachma. “He has only the cost of harvesting” including the cost of removing the pedicles. Rebbi Hoshaia took three wholesalers [?] and redeemed on their word.

HALAKHAH: To redeem for a tetradrachma [means] he buys for himself for a tetradrachma. “He has only the cost of harvesting” including the cost of removing the pedicles. Rebbi Hoshaia took three wholesalers [?] and redeemed on their word.

MISHNAH: One goes out with a tetradrachma on a arthritic foot. Girls go out with threads and even chips in their ears. Arab women go out veiled and Median women pinned, and also everybody, but the Sages spoke about what is.

HALAKHAH: “One goes out with a tetradrachma on a ṣinnit;” ποδάγρα, gout. Rebbi Aḥa in the name of Rebbi Abba bar Mamal, even a metal plate.

HALAKHAH: In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by women or minors, but [it should be done] even by adults, even by Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii.” The Sages said, there was no need for him to do that. A Nabatean was in the neighborhood of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

MISHNAH: What is its measure? Food for two meals for everybody, food for weekday but not the Sabbath, the words of Rebbi Meïr; Rebbi Jehudah says for Sabbath but not for weekday. Both of them intended to be lenient. Rebbi Joḥanan ben Beroqa says, a loaf for a dupondius if four seah are a tetradrachma. Rebbi Simeon says, two thirds of a loaf if three are made from a qab; half of this for the leprous house, and half of this half bring impurity to a body.

HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin.

It was stated: In any case of danger to life one does not say that the work be done by Gentiles or minors, but even by adult Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shihin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii.” The Sages said, there was no need for him to do that. A Nabatean was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the burning grain stack and the fire retreated from it.

MISHNAH: Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan, and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which\can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, it is not upon you and us to build our God’s House. The following are liable for agio: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rebbi Meïr says, two agios. He who gives a tetradrachma to receive back a sheqel is liable for two agios. A person who pays the sheqel for a poor person. a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable. Brothers who are partners who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos, the words of Rebbi Meïr; but the Sages say, half an obolos.

“He who gives a tetradrachma to receive back a sheqel is liable for two agios.” Rebbi Eleazar said, it is Rebbi Meïr’s, as Rebbi Meïr said, one for the sheqel which he gives and one for the tetradrachma which he takes. Rav said, it is everybody’s opinion, one for the sheqel which he [gives, one for the sheqel which he] takes, and one for the words of the Torah. In Rav’s opinion, are there three agios? There came Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: There are three agios, one for the sheqel which he gives, one for the sheqel which he takes, and one for the words of the Torah.

“He who gives a tetradrachma to receive back a sheqel is liable for two agios.” Rebbi Eleazar said, it is Rebbi Meïr’s, as Rebbi Meïr said, one for the sheqel which he gives and one for the tetradrachma which he takes. Rav said, it is everybody’s opinion, one for the sheqel which he [gives, one for the sheqel which he] takes, and one for the words of the Torah. In Rav’s opinion, are there three agios? There came Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: There are three agios, one for the sheqel which he gives, one for the sheqel which he takes, and one for the words of the Torah.

“A person who pays the sheqel for a poor person,” etc. Rebbi Eleazar said, only if they counted lambs against rams and rams against lambs, but if they counted lambs against lambs and rams against rams, it was his part from the first hour. Rebbi Joḥanan said, even if they counted lambs against lambs and rams against rams, they are like buyers, as we have stated there: “The buyer or recipient of a gift is not liable for animal tithe. Rebbi Ḥizkiah said that Rebbi Jeremiah asked: And why are we not saying that sometimes they are liable for both and sometimes they are not liable for either. How is this done? If they distributed the properties and afterwards distributed the animals they are liable for both. If they distributed the animals and afterwards distributed the properties they are not liable for either. Rebbi Mana said, this holds only if the animals were not a majority, but if the animals were a majority they form the main property. Rebbi Abun said that Rebbi Shammai asked: Because you made them like one person for animal tithe, you made them not liable for agios? He said to him, no. There is a difference because he is giving a complete tetradrachma. Then even if they distributed and then formed a partnership, they should be liable for animal tithe and not liable for the agio. But we have stated, “they are liable for the agio, not liable for animal tithe.” Rebbi Abba in the name of Abba bar Rav Huna it is the same for two brothers inheriting from their father or two brothers-in-law inheriting from their father-in-law.

It is written, but a firstling which is born first to the Eternal by a domestic animal no person can declare holy. No holiness can fall on anything holy. What does he do? He brings a profane tetradrachma and says, the monies of Second Tithe wherever they be are redeemed by this tetradrachma; this is designated as Second Tithe and the others are declared sheqalim.

It is written, but a firstling which is born first to the Eternal by a domestic animal no person can declare holy. No holiness can fall on anything holy. What does he do? He brings a profane tetradrachma and says, the monies of Second Tithe wherever they be are redeemed by this tetradrachma; this is designated as Second Tithe and the others are declared sheqalim.

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

HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Onias from Berat-Hauran in the name of Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Ḥalaphta, for the Cow for two tetradrachmas and a half; but some express it in the formulation ten (zin) [zuz].

It was stated: “A person may not say to another, I participate with you for a tetradrachma, I participate with you for a sheqel; but he may say to him, I am standing for half, third, or quarter.” The great Rebbi Ḥiyya and Rebbi Simeon ben Rebbi did weigh a firstling piece against piece. When was this said? On a weekday. Therefore on a holiday it is forbidden because “one does not use scales at all.” Rav Avun, Rav Jehudah in the name of Samuel: Even to hang it on the scales because of the rats is forbidden. Rebbi Yose ben Rebbi Abun said, not because of this reason but because we did state, “Rebbi Jehudah says a person may weigh against a vessel or against a dagger, but the Sages are saying that one does not use scales at all.” Therefore a first Tanna is of the opinion that one may use them, and therefore to hang it on the scales because of the rats is permitted.

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.

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.

”If somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a tetradrachma. Do not give them more than one šeqel per week, one gives them a šeqel. But for the support of the wife and the daughters, whether he says give or do not give, one gives them a šeqel. It was stated: Rabban Simeon ben Gamliel says, Meïr used to say, if somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a šeqel, and for the remainder they should be provided for by charity. But the Sages say, one takes continuously until the property is used up and after that they should be provided by charity.” Rebbi Yose said, that gives a simple example for Ḥilfai’s question. He said, I shall sit on the river bank and if I cannot extract the teachings of the elder Rebbi Ḥiyya from the Mishnah, throw me into the river. What could he say? “The trustee should execute what he was entrusted with.”

”If somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a tetradrachma. Do not give them more than one šeqel per week, one gives them a šeqel. But for the support of the wife and the daughters, whether he says give or do not give, one gives them a šeqel. It was stated: Rabban Simeon ben Gamliel says, Meïr used to say, if somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a šeqel, and for the remainder they should be provided for by charity. But the Sages say, one takes continuously until the property is used up and after that they should be provided by charity.” Rebbi Yose said, that gives a simple example for Ḥilfai’s question. He said, I shall sit on the river bank and if I cannot extract the teachings of the elder Rebbi Ḥiyya from the Mishnah, throw me into the river. What could he say? “The trustee should execute what he was entrusted with.”

”If somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a tetradrachma. Do not give them more than one šeqel per week, one gives them a šeqel. But for the support of the wife and the daughters, whether he says give or do not give, one gives them a šeqel. It was stated: Rabban Simeon ben Gamliel says, Meïr used to say, if somebody says, give my sons one šeqel per week and they need a tetradrachma, one gives them a šeqel, and for the remainder they should be provided for by charity. But the Sages say, one takes continuously until the property is used up and after that they should be provided by charity.” Rebbi Yose said, that gives a simple example for Ḥilfai’s question. He said, I shall sit on the river bank and if I cannot extract the teachings of the elder Rebbi Ḥiyya from the Mishnah, throw me into the river. What could he say? “The trustee should execute what he was entrusted with.”

“Similarly, if three who invested together lost or gained they would split in this manner.” Rebbi Eleazar said: You say that in case the tetradrachma lost or added value. But for earnings or losses they split evenly. That is difficult! One gave 100 denars and the other gave ten, and you say so? The colleagues say, he may say to him, by my contribution the merchandise rose. So far, if they ran after little merchandise. If there was much merchandise? Rebbi Abun bar Ḥiyya said, he may say to him, by the time you sold one piece, I am selling ten. That is, at a nearby place. If it was far away? Rebbi Hila said, he may say to him, by the time you go and return once, I am going and returning ten times. There, we have stated: “If [the ox] gored an ox worth 200, the last one takes 100, the one before him 50, and the two first ones a gold denar.” Rebbi Samuel in the name of Rebbi [Ze‘ira]: The same holds for earnings. Rebbi Yose said, the statement of Rebbi Ze‘ira disagrees with Rebbi Eleazar. Rebbi Mana said before Rebbi Yudan: Does Rebbi Eleazar not agree if they contracted between themselves that each can take according to his contribution? Oxen are as if contracted. He turned around and said, they disagree explicitly: Rebbi Eleazar said, if nothing was said, they split evenly; Rebbi Ze‘ira said, if nothing was said, each takes according to his contribution.

MISHNAH: Four kinds of vows did the Sages dissolve: Speeding-up vows, exaggeration vows, vows in error, and vows about acts of God. What are speeding-up vows? One who has something to sell says, a qônām that I shall not reduce the price below a tetradrachma, and the other one says, a qônām that I shall not increase my bid to more than a sheqel; both of them intend three denarii. Rebbi Eliezer ben Jacob says, also one who wants by a vow to get his neighbor to eat at his place. If he says to himself: any vow which I make in the future shall be void, [it is void] if he remembers at the moment he makes the vow.

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

HALAKHAH: “If he had his house to build, his fence to repair,” etc. May he say, he who works will not lose? Let us hear from the following. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by Gentiles or minors, but [it should be done] even by important Jewish persons. It happened that there was a fire in the courtyard of Yose ben Simai in Šiḥin, and the garrison of the barracks of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud, there was rain which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander 50 denarii. Rebbi Ḥanina said, there was no need for him to do that A Samaritan was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; he wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two [Cohanim] and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two [Cohanim] and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.

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

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

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

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

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

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

“Be preliminarily married to me by this tetradrachma,” and she said, “throw it into the sea or the river,” she is not married. “Give it to a poor person,” she is married. In either case nothing came into her hand; in one case you say, she is married; in the other case you say, she is not married! Rebbi Abbahu said in the name of Rebbi Joḥanan: She wants to be married and be seen as benefiting the poor. Rebbi Phineas said, this can be interpreted either following Rebbi Ze‘ira or Rebbi Ila.

If he grabbed a tetradrachma from her hands, returned it to her, and at the moment of delivery said to her: “You are preliminarily married to me”, then she is preliminarily married. By what was she preliminarily married? Rebbi Ḥaggai in the name of Rebbi Pedat: She wants to be preliminarily married to him and he would owe her a tetradrachma. Rebbi Yose said, if this had been formulated for a vessel, it would be understandable. A tetradrachma can be exchanged.

If he grabbed a tetradrachma from her hands, returned it to her, and at the moment of delivery said to her: “You are preliminarily married to me”, then she is preliminarily married. By what was she preliminarily married? Rebbi Ḥaggai in the name of Rebbi Pedat: She wants to be preliminarily married to him and he would owe her a tetradrachma. Rebbi Yose said, if this had been formulated for a vessel, it would be understandable. A tetradrachma can be exchanged.

If he grabbed a tetradrachma from her hands, returned it to her, and at the moment of delivery said to her: “You are preliminarily married to me”, then she is preliminarily married. By what was she preliminarily married? Rebbi Ḥaggai in the name of Rebbi Pedat: She wants to be preliminarily married to him and he would owe her a tetradrachma. Rebbi Yose said, if this had been formulated for a vessel, it would be understandable. A tetradrachma can be exchanged.

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

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

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me: they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me; let others take.” A baraita disagrees with Rebbi Joḥanan: “One may say, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me: they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me; let others take.” A baraita disagrees with Rebbi Joḥanan: “One may say, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.

Rebbi Abbahu in the name of Rebbi Joḥanan: “This animal shall be an elevation sacrifice after thirty days;” if he sold it during the thirty days, it is not sold; its dedication does not sanctify. For which purpose did he say: “after thirty”? To reserve for himself shearing and work. “Pick from this field that it should be acquired by you after thirty days;” if he sold it within thirty days it is not sold, if he dedicated it it is not sanctified. Why did he say, after thirty days? To reserve usufruct for himself. “Here you have this tetradrachma that your field should be mine after thirty days,” if he sold it within thirty days it is not sold, if he dedicated it it is not sanctified. What is the difference between this and a woman? But if he sold it, it is sold.

HALAKHAH: “If somebody says to a woman, be preliminarily married to me,” etc. Rav said, we deal with the case that he gave her a peruṭah’s worth. Rebbi Immi asked (before Rebbi): Do we not always deal with the case that he gave her a peruṭah’s worth? But so it is: “By what I shall speak for you to the government; if he did speak for her to the government for a peruṭah’s worth she is preliminarily married, otherwise she is not preliminarily married.” “By what I shall work for you as a worker; if he did work for her as a worker for a peruṭah’s worth, she is preliminarily married, otherwise she is not preliminarily married.” Rebbi Abba in the name of Rav: Only if she set aside a tetradrachma in her chest for him. With what did he effectuate the preliminary marriage? As we have stated there: “If anything is bartered instead of money, if one party entered in possession, the other is obligated for its trade-in.”

HALAKHAH: “Loss of earnings. One considers him,” etc. Here you say, “one considers him as if he were a watchman of pumpkins.” But there, you say, “if he was earning a mina per day, he pays him a mina; a tetradrachma, he gives him a tetradrachma.” Rebbi Isaac said, there are two kinds of inability to work. If he hit him on his hand and cut it off, one does not consider him as if he earned a mina a day but one considers him as if he were a lame person watching pumpkins, because he already compensated him for the loss of his hand or loss of his foot. But if he burned him on the palm of his hand and it swelled, on the flat of his head and it swelled, or he put on him snow or cold water at a place which is not visible, then he has to pay his medical expenses.

HALAKHAH: “Loss of earnings. One considers him,” etc. Here you say, “one considers him as if he were a watchman of pumpkins.” But there, you say, “if he was earning a mina per day, he pays him a mina; a tetradrachma, he gives him a tetradrachma.” Rebbi Isaac said, there are two kinds of inability to work. If he hit him on his hand and cut it off, one does not consider him as if he earned a mina a day but one considers him as if he were a lame person watching pumpkins, because he already compensated him for the loss of his hand or loss of his foot. But if he burned him on the palm of his hand and it swelled, on the flat of his head and it swelled, or he put on him snow or cold water at a place which is not visible, then he has to pay his medical expenses.

MISHNAH: He who hits another pays him a tetradrachma; Rebbi Jehudah says in the name of Rebbi Yose the Galilean, a mina. If he slapped him, he pays 200 zuz, with the back of his hand he gives him 400 zuz. If he hurt him on his earlobe, tore out some of his hair, spat on him and the spit touched him, removed his stole, uncovered a woman’s hair, he pays 400 zuz; everything corresponding to his honor. Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property, for they are descendents of Abraham, Isaac, and Jacob. In a case where somebody uncovered a woman’s hair, she came before Rebbi Aqiba who obligated him to pay her 400 zuz. He said to him, Rabbi, give me some time, which he did. He watched her at the entrance of her courtyard and broke a flask before her which contained an as worth of oil. She uncovered her hair, splashed her hand with the oil and worked it onto her head. He had her observed by witnesses and came before Rebbi Aqiba, telling him, to such a one I have to give 400 zuz? He told him, you did not say anything since a person who injures himself, while he is not allowed to do that, is not liable, but others who injure him are liable; a person who cuts down his fruit trees, while he is not allowed to do that, is not liable, but others who cut down his fruit trees are.

HALAKHAH: “He who hits another pays him a tetradrachma.” “Rebbi Aqiba said, even the poorest in Israel,” etc. Rav Qarni stated: For a kick, one. For an elbow, three. For sqlvnqyt fifteen. Somebody said in the name of Rebbi Simeon ben Laqish: He who puts an Elder to shame has fully to pay for his shame. A person insulted Rebbi Jehudah ben Ḥanina. The case came before Rebbi Simeon ben Laqish who fined him a pound of gold.

MISHNAH: What is a lost animal? If he found a donkey or a cow grazing on the road, this is no lost animal. A donkey whose gear is upside-down or a cow running in a vineyard are lost animals. If he returned it but it ran away, returned it but it ran away even four or five times, he is obligated to return it since it is said: “Return it returning.” If he was losing time worth a tetradrachma, he cannot say, give me a tetradrachma but [the owner] may pay him at the rate of an unemployed worker. If there is a court, he can stipulate with him before the court. If there is no court, before whom could he stipulate? His own comes first. If one found it in the cow-shed, he has no obligation; in the public domain he is obligated. But if it was between graves, he may not defile himself. If his father told him to defile himself, or told him not to return it, he should not listen to him. If he unloaded and loaded, unloaded and loaded even four or five times, he is obligated since it is said: “restoring restore”. If he sat down and said, since it is your religious obligation, if you want to unload, unload, he is free since it is said: “with him”. It is a religious obligation to unload, but not to load; Rebbi Simeon says, also to load. Rebbi Yose the Galilean said, if the load was more than the ordinary, he need not do anything since it is said: “under its load,” a load which it can carry.

MISHNAH: What is a lost animal? If he found a donkey or a cow grazing on the road, this is no lost animal. A donkey whose gear is upside-down or a cow running in a vineyard are lost animals. If he returned it but it ran away, returned it but it ran away even four or five times, he is obligated to return it since it is said: “Return it returning.” If he was losing time worth a tetradrachma, he cannot say, give me a tetradrachma but [the owner] may pay him at the rate of an unemployed worker. If there is a court, he can stipulate with him before the court. If there is no court, before whom could he stipulate? His own comes first. If one found it in the cow-shed, he has no obligation; in the public domain he is obligated. But if it was between graves, he may not defile himself. If his father told him to defile himself, or told him not to return it, he should not listen to him. If he unloaded and loaded, unloaded and loaded even four or five times, he is obligated since it is said: “restoring restore”. If he sat down and said, since it is your religious obligation, if you want to unload, unload, he is free since it is said: “with him”. It is a religious obligation to unload, but not to load; Rebbi Simeon says, also to load. Rebbi Yose the Galilean said, if the load was more than the ordinary, he need not do anything since it is said: “under its load,” a load which it can carry.

MISHNAH: Cheating is four obols per tetradrachma of 24 obols, one sixth of the sale price. Until when may one return [the merchandise]? Until one can show it to a trader or a relative. Rebbi Tarphon instructed in Lydda that cheating is eight obols per tetradrachma, a third of the sale price, and the traders of Lydda were rejoicing. He told them, one may return [the merchandise] the entire day; they said, let Rebbi Tarphon keep our place quiet; they returned to the words of the Sages. Just as a private person can be cheated, so a trader can be cheated. Rebbi Jehudah says, a trader has no claim of being cheated. The person overcharged has the advantage; if he so desires, he says, give me my money back, or give me back by what you overcharged me.

MISHNAH: Cheating is four obols per tetradrachma of 24 obols, one sixth of the sale price. Until when may one return [the merchandise]? Until one can show it to a trader or a relative. Rebbi Tarphon instructed in Lydda that cheating is eight obols per tetradrachma, a third of the sale price, and the traders of Lydda were rejoicing. He told them, one may return [the merchandise] the entire day; they said, let Rebbi Tarphon keep our place quiet; they returned to the words of the Sages. Just as a private person can be cheated, so a trader can be cheated. Rebbi Jehudah says, a trader has no claim of being cheated. The person overcharged has the advantage; if he so desires, he says, give me my money back, or give me back by what you overcharged me.

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

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

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

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