zuz

One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools.

One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools.

One who has fifty zuz and he is using them for his business, he must not take. And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others. And anyone who needs to take and does not take, will not die of old age until he supports others with his own money. Concerning him the verse says: “Blessed is the man who trusts in the Lord and whose hope is the Lord” (Jeremiah 17:7). And so too a judge who judges in truth according to its truth. And anyone who is not lame or blind but pretends to be as one of these, he will not die of old age before he actually becomes one of these, as it is said, “He who searches for evil, it shall come upon him” (Proverbs 11:27) and it is also said: “Righteousness, righteousness shall you pursue" (Deuteronomy 16:20). And any judge who accepts a bribe or who perverts justice will not die in old age before his eyes have become dim, as it is said: “And you shall not accept a bribe, for a bribe blinds the eyes of those who have sight. (Exodus 23:8)”

Unclean fish which was pickled with clean fish: If the jug contains two seahs and the unclean fish weighs ten zuz in Judean measure, which is five selas in Galilean measure, the brine is forbidden. Rabbi Judah says: it needs be a quarter [of a log] in two seahs. Rabbi Yose says: one-sixteenth of it.

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

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

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh.

He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.

A woman became a widow or was divorced. She says, “I was a virgin when you married me” and he says, “Not so, rather you were a widow when I married you”, If there are witnesses that she went out with a hinuma, and with her head uncovered, her ketubah is two hundred [zuz.] Rabbi Yohanan ben Beroka says: the distribution of roasted ears of corn is also evidence.

If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court.

If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property.

If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property.

If a man gives his daughter in marriage without specifying any conditions, he must give her not less than fifty zuz. If [the father] cut a deal [with the husband] that he would take her naked [i.e. without a dowry], the husband may not say “When I have taken her into my house I shall clothe her with clothes of my own”, rather he must provide her with clothing while she is still in her father’s house. Similarly if an orphan is given in marriage she must be given not less than fifty zuz. If [charity] funds are available she is to be provided in accordance with the dignity of her position.

If a man gives his daughter in marriage without specifying any conditions, he must give her not less than fifty zuz. If [the father] cut a deal [with the husband] that he would take her naked [i.e. without a dowry], the husband may not say “When I have taken her into my house I shall clothe her with clothes of my own”, rather he must provide her with clothing while she is still in her father’s house. Similarly if an orphan is given in marriage she must be given not less than fifty zuz. If [charity] funds are available she is to be provided in accordance with the dignity of her position.

If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.

“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.

“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five). If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty). Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.

If an assessment of the judges was one sixth less, or one sixth more [than the actual value of the property] their sale is void. Rabban Shimon ben Gamaliel says: their sale is valid for, otherwise, of what advantage is the power of a court? But if they made a bill for inspection, their sale is valid even if they sold for two hundred zuz what was worth one maneh or for one maneh what was worth two hundred zuz.

If an assessment of the judges was one sixth less, or one sixth more [than the actual value of the property] their sale is void. Rabban Shimon ben Gamaliel says: their sale is valid for, otherwise, of what advantage is the power of a court? But if they made a bill for inspection, their sale is valid even if they sold for two hundred zuz what was worth one maneh or for one maneh what was worth two hundred zuz.

[If a husband says], “This is your get on condition that you give me two hundred zuz”, she is divorced and she has to give [him the money]. [If he says], “On condition that you give [the money to] within thirty days from now, if she gives him within thirty days she is divorced, but if not she is not divorced. Rabban Shimon ben Gamaliel says: “It happened in Sidon that a man said to his wife, “This is your get on condition that you give me my robe”, and his robe was lost, and the Sages said that she should give him its value in money.

If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.

If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.

If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.

If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.

If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.

If one came with his jar of wine and the other came with his jug of honey and the jug of honey cracked, and the other poured out his wine and saved the honey [by receiving it] into his jar, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” [the owner of the honey] is liable to pay him back. If a flood swept away a man’s donkey and his fellow’s donkey, and his own was worth 100 [zuz] and his fellow’s was worth 200 [zuz], and he left his own and saved that of his fellow, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” he is liable to pay him back.

If one came with his jar of wine and the other came with his jug of honey and the jug of honey cracked, and the other poured out his wine and saved the honey [by receiving it] into his jar, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” [the owner of the honey] is liable to pay him back. If a flood swept away a man’s donkey and his fellow’s donkey, and his own was worth 100 [zuz] and his fellow’s was worth 200 [zuz], and he left his own and saved that of his fellow, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” he is liable to pay him back.

If a man said to two others, “I have robbed one of you 100 zuz and I do not know which of you it is”, or “The father of one of you left me 100 zuz and I do not know whose father it was”, he must give each of them 100 zuz, since he himself admitted liability.

If a man said to two others, “I have robbed one of you 100 zuz and I do not know which of you it is”, or “The father of one of you left me 100 zuz and I do not know whose father it was”, he must give each of them 100 zuz, since he himself admitted liability.

If a man said to two others, “I have robbed one of you 100 zuz and I do not know which of you it is”, or “The father of one of you left me 100 zuz and I do not know whose father it was”, he must give each of them 100 zuz, since he himself admitted liability.

Two men deposited money with a third, the one 100 zuz and the other 200 zuz. [Afterward] one claimed that he deposited 200 and the other claimed that he deposited 200. He gives this one 100 zuz and this one 100 zuz and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

Two men deposited money with a third, the one 100 zuz and the other 200 zuz. [Afterward] one claimed that he deposited 200 and the other claimed that he deposited 200. He gives this one 100 zuz and this one 100 zuz and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

Two men deposited money with a third, the one 100 zuz and the other 200 zuz. [Afterward] one claimed that he deposited 200 and the other claimed that he deposited 200. He gives this one 100 zuz and this one 100 zuz and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

Two men deposited money with a third, the one 100 zuz and the other 200 zuz. [Afterward] one claimed that he deposited 200 and the other claimed that he deposited 200. He gives this one 100 zuz and this one 100 zuz and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

So too, [two men deposited] vessels with a third, one worth 100 zuz and the other worth 1000 zuz. [Afterward] one claimed that the valuable one was his and the other claimed that the valuable one was his. He gives the less valuable one to one of them and from the value of the more valuable one he gives the value of the lesser one to the other person, and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

So too, [two men deposited] vessels with a third, one worth 100 zuz and the other worth 1000 zuz. [Afterward] one claimed that the valuable one was his and the other claimed that the valuable one was his. He gives the less valuable one to one of them and from the value of the more valuable one he gives the value of the lesser one to the other person, and the rest remains until Elijah comes. Rabbi Yose says: “If so, what does the deceiver lose? Rather the whole is left until Elijah comes.”

One who lends money to his fellow may not dwell in his courtyard for free or rent it from him at a reduced rate, since that counts as usury. One may increase rent-charge [not paid in advance] but not purchase price [not paid in advance]. How so? If his fellow rented him his courtyard, and said to him, “If you pay me now the cost is 10 selas per year, but if you pay me on a monthly basis, the rent is one sela per month”, this is permitted. However, if he sold him his field, and said to him, “If you pay me now it is yours for 1,000 zuz, but if you pay me at the time of threshing it will be 1,200 zuz”, it is forbidden.

One who lends money to his fellow may not dwell in his courtyard for free or rent it from him at a reduced rate, since that counts as usury. One may increase rent-charge [not paid in advance] but not purchase price [not paid in advance]. How so? If his fellow rented him his courtyard, and said to him, “If you pay me now the cost is 10 selas per year, but if you pay me on a monthly basis, the rent is one sela per month”, this is permitted. However, if he sold him his field, and said to him, “If you pay me now it is yours for 1,000 zuz, but if you pay me at the time of threshing it will be 1,200 zuz”, it is forbidden.

If one leased a field from his fellow for “a week of years” (seven years) for 700 zuz, the Seventh Year is included in the number. If he leased it for “seven years” for 700 zuz, the Seventh Year is not included in the number.

If one leased a field from his fellow for “a week of years” (seven years) for 700 zuz, the Seventh Year is included in the number. If he leased it for “seven years” for 700 zuz, the Seventh Year is not included in the number.

If a man sold a ship, he has also sold the mast, the sail, the anchor, and all the means of steering it. But he has not sold the slaves, the packing-bags, or the lading. But if he had said, “It and all that is in it”, all these are sold also. If a man sold a wagon, he has not sold the mules, and if he sold the mules, he has not sold the wagon. If he sold the yoke, he has not sold the oxen, and if he sold the oxen, he has not sold the yoke. Rabbi Judah says: “The price tells all. How is this so? If one said to him, “Sell me your yoke for 200 zuz, it is known that no yoke costs 200 zuz.” But the sages say: “The price is not proof.”

If a man sold a ship, he has also sold the mast, the sail, the anchor, and all the means of steering it. But he has not sold the slaves, the packing-bags, or the lading. But if he had said, “It and all that is in it”, all these are sold also. If a man sold a wagon, he has not sold the mules, and if he sold the mules, he has not sold the wagon. If he sold the yoke, he has not sold the oxen, and if he sold the oxen, he has not sold the yoke. Rabbi Judah says: “The price tells all. How is this so? If one said to him, “Sell me your yoke for 200 zuz, it is known that no yoke costs 200 zuz.” But the sages say: “The price is not proof.”

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

If a man left sons and daughters and one that was of doubtful gender, if the property was great the males may push him (the one of doubtful gender) onto the females; if the property was small the females may thrust him onto the males. If a man said, “If my wife shall bear a male he shall be given 100 zuz”, and she had a male, he receives 100 zuz. [If he said, “If my wife shall bear a] female she shall be given 200 zuz”, and she had a female, she receives 200 zuz. [If he said, “If may wife shall bear a] male he shall be given 100 zuz and if a female 200 zuz” and she had a male and a female, the male receives 100 zuz and the female 200 zuz. If she had one of doubtful gender, he does not take. But if he said, “Whatsoever my wife shall bear shall be given [such an amount], he receives. If he [the one of doubtful gender] was the only heir, he inherits everything.

A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure.

A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure.

A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure.

A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure.

A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure.

How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

How do witnesses become liable [to punishment] as perjurers? [If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

[If they say]: “We testify that so and so owes his friend two hundred zuz”, and they are found to be perjurers, they are flogged and ordered to make restitution, because the count which brings upon them the flogging is not the count that brings upon them the necessity to make restitution, these are the words of Rabbi Meir. But the Sages say: “Anyone who makes restitution is not flogged.”

[If they say:] “We testify that so and so is liable to a flogging of forty lashes, and they are found to be perjurers, they receive eighty lashes, because of, “You shall not bear false witness against your neighbor” (Exodus 20:13) and “You shall do to him as he schemed to do to his fellow” (Deuternomy 19:19), these are the words of Rabbi Meir. But the sages say, “They receive only forty lashes.” Monetary impositions are shared among the offenders, but the lashes are not shared among the offenders. How so? If they testified that he owed his friend two hundred zuz, and they were found to be perjurers, they divide the corresponding damages proportionately between them. But if they testified that he was liable to a flogging of forty lashes and were found to be perjurers, each one receives forty lashes.

[If a man said,] “I adjure you that you come and bear testimony for me that so-and-so promised to give me two hundred zuz, and did not give me”, they are exempt, for they are liable only for a money claim as [in the case of] deposit.

“And the shopkeeper with his account book,” How so? Not that he [the shopkeeper] says to him [the customer], “It is written in my account book that you owe me two hundred zuz”. Rather he [the customer] says to him [the shopkeeper], “Give my son two seahs of wheat,” or, “Give my laborer small change to the value of a sela” and then he says, “I have given,” and they say, “We have not received”; he [the shopkeeper] takes an oath, and receives [his due from the customer]. And they take an oath, and receive [their due]. Ben Nanas said: “How can both be permitted to come to a vain oath? Rather he takes without an oath, and they take without an oath.”

A man set apart two sela's for an asham: If he bought with it two rams for an asham; if one was of the value of two sela's, it may be offered for his asham, and the other must be let out to pasture until it becomes blemished when it is sold and its value goes for freewill-offerings. If he had bought with the money two rams for hullin use, one worth two sela's and the other worth ten zuz, that which is worth two sela's should be offered for his asham and the other for his sacrilege. [If he had bought with the money] one for an asham and the other for ordinary use, if that for the asham was worth two sela's it should be offered for his asham and the other for his sacrilege, and with it he shall bring a sela and its fifth.

MISHNAH: He who owns 200 zuz should not take gleanings, forgotten sheaves, peah, and tithes of the poor. If he had 199, even if a thousand people gave him at the same time, he should take. If they were mortgaged for his wife’s ketubah or for a creditor, he may take. One does not require him to sell his house or the vessels of daily use.

MISHNAH: He who has 50 zuz and uses them for trade should not take. One who has no need to take but takes will not die of old age until he needs the creatures. One who has need to take but does not take will not die of old age until he can provide for others from what is his; for him is was said (Jer. 17:7): “Blessed be the man who will be confident in the Eternal, the Eternal will be his trust.” The same applies to a judge who delivers strictly true judgment. But one who is neither lame nor blind nor limping and presents himself as such will not die from old age until he will be one of them, as it is said (Deut. 16:20): “Justice, justice you shall pursue.” But every judge who takes bribes and bends the law will not die from old age until his eyes are dimmed, as it is said (Ex. 23:8): “Do not take bribes, for bribes blind the eyes of the seeing.”

It was stated: “A person should not say to his friend, here you have 200 zuz and pay for me to the treasury, but he says to him, free me from the treasury. Similarly, a person should not say to his friend, here you have 200 zuz and pay the leiturgia, but he says to him, free me from the leiturgia.”

It was stated: “A person should not say to his friend, here you have 200 zuz and pay for me to the treasury, but he says to him, free me from the treasury. Similarly, a person should not say to his friend, here you have 200 zuz and pay the leiturgia, but he says to him, free me from the leiturgia.”

MISHNAH: If an impure fish was preserved with a pure fish, if in any keg containing two seah the impure fish weighed ten zuz in Judea which are five tetradrachmas in Galilee, the sauce is forbidden. Rebbi Jehudah says, a quarter [log] in two seah. Rebbi Yose said, one sixteenth of it. Impure locusts preserved with pure locusts do not forbid the fluid exuding from the latter. Rebbi Ẓadoq testified that the fluid exuding from impure locusts is pure.

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

Rav Huna said, one is permitted to drink asa foetida water on the Sabbath. Samuel said, asa foetida in itself is healthy persons’ food. Rav Huna said, he who eats the weight of a zuz from it is in danger and his skin is loosened. Rebbi Abba ate the weight of a zuz from it and jumped in the river.

Rav Huna said, one is permitted to drink asa foetida water on the Sabbath. Samuel said, asa foetida in itself is healthy persons’ food. Rav Huna said, he who eats the weight of a zuz from it is in danger and his skin is loosened. Rebbi Abba ate the weight of a zuz from it and jumped in the river.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

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].

HALAKHAH: It was stated: “Rebbi Jehudah said, there was no horn for nests in Jerusalem because of mix-up.” Maybe one of them would die and it turn out that moneys of dying purification sacrifices were mixed up in them. [But did we not state] (It was stated): A woman who said, I have to bring a nest, brings the money for the nest and puts it in the horn, and eats from sancta without worry. And the Cohen does not worry that maybe moneys of dying purification sacrifices are mixed up in them. [For what we are saying is about purification sacrifices whose owner certainly died. We could say, let us choose two zuz and throw them into the River, then the remainder should be permitted, but do we not say in general that Rebbi Jehudah does not accept retroactive choices?]

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

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

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