tetradrachma

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

MISHNAH: One may increase rental fees but not sale price. How is this? He leased a courtyard saying to him, if [you pay] now it is yours for ten tetradrachmas a year but if paid monthly it is a tetradrachma per month; this is permitted. He sold his field and said to him, if [you pay] now it is yours for 1’000 zuz, but if after the threshing floor it is twelve mina; this is forbidden. If one sold his field, [the buyer] made a partial payment and [the seller] said, anytime you wish bring the remainder and take yours; this is forbidden. If one lent money on a field and said, if you do not repay me in three years from now, it will be mine, it is his; Boethos ben Zenon acted thus following the Sages.

It was stated: “Rabban Simeon ben Gamliel said, one invests in improving a field and does not worry about interest. How is this? One leased a field for ten kor of wheat and said to him, give me a tetradrachma and I shall give you twelve kor at threshing time, it is permitted.” Rebbi Joḥanan said, because the field may bring an extraordinary yield. Rebbi Simeon ben Laqish said, it is as if he increased the rent for the field. What is the difference between them? A store or a ship. According to him who said, because the field may bring an extraordinary yield, one invests in a store or a ship. According to him who said, it is as if he increased the rent for the field, one may not invest in a store or a ship. Rebbi Jacob bar Aḥa said, they disagree explicitly: Rebbi Joḥanan said, one invests in a store or a ship. Rebbi Simeon ben Laqish said, one may not invest in a store or a ship, nor in anything which is not invested in the object itself.

HALAKHAH: “One may not receive mortmain property form a Jew,” etc. “What is mortmain property? He had 100 sheep and told another: They are valued for you at 100 gold [denars]; their young, their milk, and their shearings are yours, but if they die you are liable for them and you pay me a tetradrachma for every one of them at the end of the year. This is forbidden.”

“A person may borrow from his sons or daughters on interest, but he educates them for interest.” Rav said, e. g., I from Rabba bar bar Ḥana or Rabba bar bar Ḥana from me. “A person may not borrow for a šeqel and lend out for a tetradrachma; but a Gentile may borrow for a šeqel and lend out for a tetradrachma.”

“A person may borrow from his sons or daughters on interest, but he educates them for interest.” Rav said, e. g., I from Rabba bar bar Ḥana or Rabba bar bar Ḥana from me. “A person may not borrow for a šeqel and lend out for a tetradrachma; but a Gentile may borrow for a šeqel and lend out for a tetradrachma.”

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

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

“When was this said? If nothing is in danger to be lost. But if it is in danger to be lost, he hires others on his account or tricks him and tells him, I contracted with you for one tetradrachma, I shall give you two. He takes from one and gives to the other.” Rebbi Ila said, only up to his wages. So far, only up to his wages for that day, or only up to his wages for that hour? “When was this said? At a place where no workers are ready to be hired. But if one saw that donkey drivers approached, or that he was unloading his ship in a port, he may tell him, go and hire yourself one of these; he only has a complaint on him.”

Another explanation: Hand to hand will not cleanse evil. Rebbi Phineas said, that is one who gives alms and expects an immediate reward. Rebbi Simon said, like a man who says, here is a sack, here is a tetradrachma, and here is a se`ah, go and fill it. You should know that this is so, for if the patriarchs had demanded to receive the reward in this world for the good deeds which they did, from where would their merit remain for their descendants after them? That is what Moses told Israel: I shall remember My covenant with Jacob, etc.

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

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

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

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

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

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

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

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

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

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

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

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

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

Samuel says, the oath does not move away from between them. If the lender swears, he swears and takes. But if the borrower swears, the other will present the pledge. “Who has to swear? The one who holds the pledge.” Rav and Rebbi Simeon ben Laqish say, about the first part: “ ‘You loaned me a tetradrachma on it but it was worth two,’ and the other says ‘no, but I loaned you a tetradrachma and it was worth a tetradrachma;’ he is not liable. ‘You loaned me a tetradrachma on it,’ ” etc. “And the other says, ‘I do not know’.” Rebbi Abba, Rav Huna in the name of Rav: You do not know, the other knows. Rebbi Joshua [the Southerner] asked before Rebbi Jonah: There you say, you do not know, the other knows; but here you say so? There is desecration of an oath, here there is no desecration of an oath.

Samuel says, the oath does not move away from between them. If the lender swears, he swears and takes. But if the borrower swears, the other will present the pledge. “Who has to swear? The one who holds the pledge.” Rav and Rebbi Simeon ben Laqish say, about the first part: “ ‘You loaned me a tetradrachma on it but it was worth two,’ and the other says ‘no, but I loaned you a tetradrachma and it was worth a tetradrachma;’ he is not liable. ‘You loaned me a tetradrachma on it,’ ” etc. “And the other says, ‘I do not know’.” Rebbi Abba, Rav Huna in the name of Rav: You do not know, the other knows. Rebbi Joshua [the Southerner] asked before Rebbi Jonah: There you say, you do not know, the other knows; but here you say so? There is desecration of an oath, here there is no desecration of an oath.

Samuel says, the oath does not move away from between them. If the lender swears, he swears and takes. But if the borrower swears, the other will present the pledge. “Who has to swear? The one who holds the pledge.” Rav and Rebbi Simeon ben Laqish say, about the first part: “ ‘You loaned me a tetradrachma on it but it was worth two,’ and the other says ‘no, but I loaned you a tetradrachma and it was worth a tetradrachma;’ he is not liable. ‘You loaned me a tetradrachma on it,’ ” etc. “And the other says, ‘I do not know’.” Rebbi Abba, Rav Huna in the name of Rav: You do not know, the other knows. Rebbi Joshua [the Southerner] asked before Rebbi Jonah: There you say, you do not know, the other knows; but here you say so? There is desecration of an oath, here there is no desecration of an oath.

Samuel says, the oath does not move away from between them. If the lender swears, he swears and takes. But if the borrower swears, the other will present the pledge. “Who has to swear? The one who holds the pledge.” Rav and Rebbi Simeon ben Laqish say, about the first part: “ ‘You loaned me a tetradrachma on it but it was worth two,’ and the other says ‘no, but I loaned you a tetradrachma and it was worth a tetradrachma;’ he is not liable. ‘You loaned me a tetradrachma on it,’ ” etc. “And the other says, ‘I do not know’.” Rebbi Abba, Rav Huna in the name of Rav: You do not know, the other knows. Rebbi Joshua [the Southerner] asked before Rebbi Jonah: There you say, you do not know, the other knows; but here you say so? There is desecration of an oath, here there is no desecration of an oath.

Rebbi Abba from Carthage asked: “You worked for me one day and I paid you.” But the other says, “I worked for you for two days and you did not give anything to me.” It is obvious that he takes for the first day without oath. The second is the disagreement between Rebbi Joḥanan and Rebbi Eleazar. “I hired you for a tetradrachma and gave it to you.” But the other says, “you hired me for two tetradrachmas and did not give me anything.” It is obvious that he takes the first tetradrachma without an oath. The second is the disagreement between Rebbi Joḥanan and Rebbi Eleazar.

Rebbi Abba from Carthage asked: “You worked for me one day and I paid you.” But the other says, “I worked for you for two days and you did not give anything to me.” It is obvious that he takes for the first day without oath. The second is the disagreement between Rebbi Joḥanan and Rebbi Eleazar. “I hired you for a tetradrachma and gave it to you.” But the other says, “you hired me for two tetradrachmas and did not give me anything.” It is obvious that he takes the first tetradrachma without an oath. The second is the disagreement between Rebbi Joḥanan and Rebbi Eleazar.

MISHNAH: The grocer on his account book, how? Not that he says to him, it is written in my account book that you owe me 200 denars, but he said to him, give my son two se’ah of wheat, or my worker small change for a tetradrachma. He says, I gave, but they say, we did not take. He swears and collects, and they swear and collect. Ben Nannas said, how? Both are induced to swear falsely! But he takes without an oath and they take without an oath.