zuz

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.

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

There came a case before Rebbi Ḥanina of a woman whose ketubah was less than 200 zuz, and he said, she should take what he had written for her. He said to Rebbi Mana, sit down and sign. He answered, follow your argument and sign yourself, did not Rebbi Ḥiyya say in the name of Samuel, by the Temple šeqel? Rebbi Eudaimon of Sepphoris in the name of Rebbi Ḥuna: Because of a renunciation. Now, should a woman whose ketubah was for less than 200 [zuz] not hide her ketubah in order to collect by the Temple šeqel? They said in the name of Rebbi Ḥuna, at a place where one does not write a ketubah. But at a place where one writes a ketubah, what she presents she collects. Rebbi Joḥanan said, it was stated thus: If a deaf-mute man married a hearing wife, she has no claim for support nor ketubah, but if she died, he inherits from her, for she wanted to connect him with her property, but he could not want to connect her with his property. If a hearing male married a deaf-mute woman, she has a claim to support and ketubah, but if she died, he does not inherit, for he wanted to connect her with his property, but she could not want to connect him with her property. But can a deaf-mute woman acquire and have ketubah? Rebbi Jeremiah in the name of Rebbi Eleazar, explain it that at the moment he married her, she was hearing. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, he married her when she was hearing but she turned deaf-mute. In any case, did he not marry her when she was hearing? Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, explain it that she was deaf-mute and turned hearing; he married her when she was hearing and she turned deaf. That you should not say, because at the start she was deaf-mute she has [no] ketubah, therefore it is necessary to say that she (does not have) [has]. Rebbi Yose does not say so, but since if one has sexual relations with a deaf-mute, is he not liable for a fine? Only if there were no fine would there be no ketubah. Rebbi Yudan said, does that depend on a fine? Look, the adult woman collects no fine but her ketubah is 200, the virgin after marriage collects a fine but her ketubah is a mina!

MISHNAH: If an adult male had sexual relations with an underage girl, or an underage boy with an adult female, or one injured by wood, their ketubot are 200 [zuz], the words of Rebbi Meïr. But the Sages say, the ketubah of one injured by wood is a mina.

They objected to Rebbi Meïr: There is no hymen and you say, her ketubah is 200 [zuz]? He answered them, is that dependent on the hymen? But the adult has no hymen and her ketubah is 200! the virgin widow has a hymen and her ketubah is a mina! What is the reason? The adult still has all her grace; the virgin widow has lost her grace. Where do they disagree? If she was injured by wood. Rebbi Meïr says, she did not lose her grace, but the rabbis say, she lost her grace.

MISHNAH: If somebody eats at his father-in-law’s in Judea without chaperones cannot claim missing virginity since he is alone with her. Both for an Israel widow as a Cohanim widow the ketubah is a mina. The court of priests collected 400 zuz for a virgin, to which the Sages did not object.

HALAKHAH: “She says, I was injured by wood,” etc. Rebbi Eleazar said, that follows Rebbi Meïr, since Rebbi Meïr said the ketubah of one injured by wood is 200 [zuz]. Rebbi Yose said, we would think to say, when did Rebbi Meïr disagree with those rabbis? If he took her in assuming she was injured by wood. But if he took her in assuming she was a virgin and it turned out she was injured by wood, then even Rebbi Meïr agrees, since we have stated: “She says, I was injured by wood, but he says not so, you were trampled on by a man.” That means, there is a disagreement even if he took her in assuming she was injured by wood and she turned out to have been injured by wood. Rebbi Jeremiah in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and my ketubah is 200 [zuz]. He says, it is not so, but you were trampled on by a man and you have no claim on me. What are we talking about? If he married her as a virgin and she turns out to have been injured by wood, Rebbi Meïr will agree. If he married her as one injured by wood and she turns out to have been injured by wood, is there a recognizable difference in the opening of the door between wood or man? Rebbi Huna in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and so I stipulated with you, but he says, it is not so, but you were trampled on by a man and there was no stipulation between you and me.

HALAKHAH: “She says, I was injured by wood,” etc. Rebbi Eleazar said, that follows Rebbi Meïr, since Rebbi Meïr said the ketubah of one injured by wood is 200 [zuz]. Rebbi Yose said, we would think to say, when did Rebbi Meïr disagree with those rabbis? If he took her in assuming she was injured by wood. But if he took her in assuming she was a virgin and it turned out she was injured by wood, then even Rebbi Meïr agrees, since we have stated: “She says, I was injured by wood, but he says not so, you were trampled on by a man.” That means, there is a disagreement even if he took her in assuming she was injured by wood and she turned out to have been injured by wood. Rebbi Jeremiah in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and my ketubah is 200 [zuz]. He says, it is not so, but you were trampled on by a man and you have no claim on me. What are we talking about? If he married her as a virgin and she turns out to have been injured by wood, Rebbi Meïr will agree. If he married her as one injured by wood and she turns out to have been injured by wood, is there a recognizable difference in the opening of the door between wood or man? Rebbi Huna in the name of Rebbi Ze‘ira did not say so, but: She says, I was injured by wood and so I stipulated with you, but he says, it is not so, but you were trampled on by a man and there was no stipulation between you and me.

MISHNAH: If a woman became widowed or divorced and she claims to have been married as a virgin, but he says not so, I married you as a widow, if there are witnesses that she went out in hinuma or with uncovered hair, her ketubah is 200 [zuz]. Rebbi Joḥanan ben Beroqa says, the distribution of roasted kernels also is proof.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

If somebody claimed a mina, the [defendant] denied it, and the [claimant] produced witnesses that the [defendant] owes him 50 [zuz]. The older Rebbi Ḥiyya said, [the defendant] has to swear about the remainder. Rebbi Joḥanan says, he does not have to swear. The older Rebbi Ḥiyya learned it from two who are grabbing a toga, as we have stated there: “Two are grabbing a toga, one says, I found it, and the other says, I found it.” The one who grabs half of it is as if he brought witnesses that that half belongs to him. The other says, “it belongs to me entirely”, and the fact that he grabs half of it is as if he brought witnesses that this half belongs to him. The one who says, “it belongs to me entirely”, swears that not the entire [toga] is the other’s. But he did not hear that Rebbi Hila said in the name of Rebbi Joḥanan that this oath is a rabbinic institution, that a man should not see another in the market and tell him, the toga which you are wearing is mine, come and split your toga with me! Rebbi Abin in the name of Rav: My uncle agrees in the case of a document. How is that? He claimed a mina, the [defendant] denied it, and the [claimant] produced a document that the [defendant] owed him 50 [zuz]. He has only fifty. And Rebbi Yose ben Rebbi Abun said, we can understand it from the following: “‘The amount of … tetradrachmas’ and it was illegible, he owes no less than two. “If it is more, if the lender says five but the borrower says three, Ben Azzay says since he partially agreed to the claim, he has to swear, but the Sages say, what he agreed to is not of the kind which was claimed. Because it was not of the kind which was claimed! Therefore, if it were of the kind which was claimed, he would be obligated. And is it not here that the agreed sum was part of the claim? Everybody agrees that he owes her a mina. But she claimsanother mina from him, to which he does not agree. The burden of proof is on the claimant.

“She went out with uncovered head.” Rebbi Ḥiyya in the name of Rebbi Joḥanan, like those who went out on the Day of Atonement. If she went out with uncovered head, the witnesses testify that she had not been cohabitated with. Should one not worry that she was a virgin after final marriage? That means, a virgin after final marriage does not go out with uncovered head. Should one not worry that she had been injured by wood? That must follow Rebbi Meïr, since Rebbi Meïr says the ketubah of one injured by wood is 200 [zuz]. Rebbi Joḥanan said, they did not worry about infrequent occurrences.

HALAKHAH: “The following cannot claim a fine,” etc. Rebbi Joḥanan said, Rebbi Jehudah excepted the kidnap victim only for the fine. Rebbi Ḥiyya stated: Also for the ketubah of a mina or 200 [zuz]. Rebbi Simeon ben Laqish said, even to let her eat heave. In the opinion of Rebbi Simeon ben Laqish, Rebbi Jehudah and Rebbi Dosa both said the same, as we have stated there: The kidnap victim eats heave, the words of Rebbi Dosa. Rebbi Ḥanina came in the name of Rebbi Simeon ben Laqish: Practice follows Rebbi Dosa.

MISHNAH: If he did not write her a ketubah, a virgin collects 200 [zuz] and a widow 100, for this is a stipulation enforced by the court. If he substituted something valued at a mina for the 200 zuz and did not write “that all my property is guaranty for your ketubah,” he still is obligated by it, for this is a stipulation enforced by the court.

MISHNAH: If he did not write her a ketubah, a virgin collects 200 [zuz] and a widow 100, for this is a stipulation enforced by the court. If he substituted something valued at a mina for the 200 zuz and did not write “that all my property is guaranty for your ketubah,” he still is obligated by it, for this is a stipulation enforced by the court.

HALAKHAH: “If he did not write her a ketubah,” etc. The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said: “Anybody who writes for a virgin less that 200 [zuz] or a mina for a widow engages in immoral intercourse.” Who needs it? Rebbi Meïr! Even though Rebbi Meïr says that any contract which does not contain an alienation clause cannot be foreclosed, here he agrees that it can be foreclosed.

HALAKHAH: ““The female children you will have by me,” etc. Rav Ḥisda said, if they became adults, they lost the support. If they married, they lost their dowries. Rebbi Ḥiyya stated: “If they became adults without being married or were married without being adults, they lost their support but not their dowries.” Rebbi Abin in the name of Hila: They all agree on the following: If a widow sues the heirs, she says I did not receive my ketubah, but the heirs say you received your ketubah. Before she remarried, the burden of proof is on the heirs that she received her ketubah. After she remarried, the burden of proof is on her that she had not received her ketubah. But did we not state: “If an orphan was married off by her mother or her brother and they wrote her [a dowry of] 150 zuz, after she grows up she can extract from them.” The reason, because she was underage. Therefore, a grown up gave up her claim. Explain it that she had received partial payment. Did not Rebbi Avina say in the name of Rebbi Assi: If a firstborn took as a simple [brother], this is prima facie evidence that he gave up his claim. Still, if she had received part payment. Rebbi Yose ben Rebbi Abun said, this one did not take anything from his primogeniture. There came a case before Rebbi Mana, who wanted to act following Rav Ḥisda. Rebbi Ḥananiah said to him, did not Rebbi Ḥiyya state, “if they became adults without being married or were married without being adults, they lost their support but not their dowries”? He said to him: I quoted a tradition, you quoted a Baraita. Let the tradition be disregarded before the Baraita.

MISHNAH: Even though they said that a virgin collects 200 [zuz] and a widow a mina, if he wants to add even 100 minas, he may add. If she became widowed or divorced, whether preliminarily or definitively married, she collects everything. Rebbi Eleazar ben Azariah says, definitively married, she collects everything; preliminarily married a virgin collects 200 [zuz] and a widow a mina since he added only with the idea to bring her in.

MISHNAH: Even though they said that a virgin collects 200 [zuz] and a widow a mina, if he wants to add even 100 minas, he may add. If she became widowed or divorced, whether preliminarily or definitively married, she collects everything. Rebbi Eleazar ben Azariah says, definitively married, she collects everything; preliminarily married a virgin collects 200 [zuz] and a widow a mina since he added only with the idea to bring her in.

MISHNAH: Rebbi Jehudah says, if he wants he writes for a virgin a contract of 200 [zuz] and she writes “I received 100 from you”, or for a widow a mina and she writes “I received 50 from you.” Rebbi Meïr says, anyone who diminishes [the ketubah] of a virgin below 200 or that of a widow below 100 is engaging in whoring copulation.

HALAKHAH: “Rebbi Jehudah says, if he wants he writes,” etc. Does Rebbi Jehudah think that the minimum for a virgin is a mina and for a widow 50 zuz? Should he not write so from the start? But it must be a diminution afterwards. Why can he not write that “I received from you such and such”? It was found that bar Kappara stated: “I received from you such and such”. Rebbi Joḥanan said: Rebbi Jehudah formulated this only for the end; but at the start, even Rebbi Jehudah agrees. What is the beginning and what is the end? The colleagues in the name of R. Joḥanan: Before he had intercourse, and after he had intercourse. Rebbi Ze‘ira in the name of R. Joḥanan: Before he took her in, and after he took her in. If he did not have intercourse with her, divorced her, and took her in again; that is before and after.

HALAKHAH: “If she decided to bring him money,” etc. “If she decided to bring him 500 denars by appraisal, he makes it 400. If he did not do that but made it 1’000; if she made an agreement, she collects everything; if not, he deducts five denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 500 denars in coin, he makes it 750. If he did not do that but made them 1’000; if she made an agreement, she collects everything; if not, he deducts six denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 1’000 zuz, he must turn them into fifteen minas. If he did not do that but wrote over to her a field worth 12 minas in place of the 1’000 zuz. If she made an agreement, she collects everything; if not, one does not decrease for a virgin to less than 200 and for a widow to less than a mina.” Here, you say, he deducts. But there, you say, he does not deduct. Here, if she invalidated part of it, there if she did not invalidate part of it. Here, you say, he touches the addition but there, you say, he does not touch the addition. Here, he added but did not subtract; there, he subtracted but did not add. It was stated: Both for appraisal and for coin. Why for appraisal? Corresponding to what he subtracts, corresponding to what what he adds, corresponding to what she brings.

HALAKHAH: “If she decided to bring him money,” etc. “If she decided to bring him 500 denars by appraisal, he makes it 400. If he did not do that but made it 1’000; if she made an agreement, she collects everything; if not, he deducts five denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 500 denars in coin, he makes it 750. If he did not do that but made them 1’000; if she made an agreement, she collects everything; if not, he deducts six denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 1’000 zuz, he must turn them into fifteen minas. If he did not do that but wrote over to her a field worth 12 minas in place of the 1’000 zuz. If she made an agreement, she collects everything; if not, one does not decrease for a virgin to less than 200 and for a widow to less than a mina.” Here, you say, he deducts. But there, you say, he does not deduct. Here, if she invalidated part of it, there if she did not invalidate part of it. Here, you say, he touches the addition but there, you say, he does not touch the addition. Here, he added but did not subtract; there, he subtracted but did not add. It was stated: Both for appraisal and for coin. Why for appraisal? Corresponding to what he subtracts, corresponding to what what he adds, corresponding to what she brings.

MISHNAH: If somebody marries off his daughter without mentioning particulars he should not give her less than 50 zuz If he had decided to take her in naked the husband should not say, if she comes to my house I shall clothe her in my garment, but he covers her when she still is in her father’s house. Similarly, those who marry off an orphan girl should not give her less that 50 zuz, and if money is available one provides for her according to her social standing.

MISHNAH: If somebody marries off his daughter without mentioning particulars he should not give her less than 50 zuz If he had decided to take her in naked the husband should not say, if she comes to my house I shall clothe her in my garment, but he covers her when she still is in her father’s house. Similarly, those who marry off an orphan girl should not give her less that 50 zuz, and if money is available one provides for her according to her social standing.

MISHNAH: If an orphan girl was married off by her mother or her brothers and they wrote her 100 or 50 zuz, after she becomes an adult she can claim from them what is appropriate to be given to her. Rebbi Jehudah says, if he married off his first daughter, the second should be given in the way the first had been given. But the Sages say, sometimes it happens that a person was poor and became rich, or was rich and became poor. But one appraises the property and gives to her

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

Rebbi Ḥanin stated in the name of Rebbi Samuel: Both for women about whom they said that they have ketubah as also those about whom they said they leave without ketubah, as the minor, the secondarily prohibited, and the she-ram, did they speak about a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses, but she takes her existing rags. But the one who leaves because of a bad reputation loses everything. Can she take her paraphernalia? Rebbi Ze‘ira said, she takes. Rebbi Hila said, she does not take. Rebbi Hila, Rebbi Yasa, Rebbi Abba bar Cohen mention it in the name of Rebbi Ḥanina ben Gamliel: Both women about whom they said that they leave without ketubah, did they speak about the ketubah of a mina or 200 [zuz]? But even if the ketubah was a thousand denars, she loses. Rebbi Simon said, Rebbi Joḥanan: All the Mishnaiot are connected to this baraita. Rebbi Mana said before Rebbi Yasa: About which baraita? Of Rebbi Ḥanin from Samuel? He said to him, it is everybody’s opinion. And Rebbi Ḥiyya formulated so: “Women who infringe upon the law lose everything.

MISHNAH: If she had compromised her ketubah, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received only one mina, she shall not be able to collect without an oath. If one witness testifies that [the ketubah] was paid, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received nothing, and one witness testifies that [the ketubah] was paid, she shall not be able to collect without an oath. From encumbered property, how is that? If he sold his real estate to others and she collects from the buyers, she shall not be able to collect without an oath. From orphans’ property, how is that? If he died and left his estate to the orphans, if she is paid out by the orphans she shall not be able to collect without an oath. Not in his presence, how is that? If he went overseas and she collects in his absence, she shall not be able to collect without an oath. Rebbi Simeon says, any time she asks for her ketubah, the heirs can require an oath from her. If she does not ask for her ketubah, the heirs cannot require an oath from her.

MISHNAH: If she had compromised her ketubah, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received only one mina, she shall not be able to collect without an oath. If one witness testifies that [the ketubah] was paid, how is that? If her ketubah was 1‘000 zuz and he said to her, you received your ketubah, but she says, I received nothing, and one witness testifies that [the ketubah] was paid, she shall not be able to collect without an oath. From encumbered property, how is that? If he sold his real estate to others and she collects from the buyers, she shall not be able to collect without an oath. From orphans’ property, how is that? If he died and left his estate to the orphans, if she is paid out by the orphans she shall not be able to collect without an oath. Not in his presence, how is that? If he went overseas and she collects in his absence, she shall not be able to collect without an oath. Rebbi Simeon says, any time she asks for her ketubah, the heirs can require an oath from her. If she does not ask for her ketubah, the heirs cannot require an oath from her.

HALAKHAH: “If she had compromised her ketubah, how is that? If her ketubah was l‘000 zuz,” etc. “If one witness testifies that [the ketubah] was paid,” etc. So is the Mishnah: “If she collects in his absence, she shall not be able to collect without an oath.”

HALAKHAH: “If she produced her bill of divorce without a ketubah, she collects her ketubah,” etc. “Two bills of divorce and two ketubot” etc. But only if the bill of divorce is dated between the two ketubot. So far if they are equal. If one was for a mina, the other for 200 [zuz]? Rav Huna and Rav Jeremiah and Rav Ḥisda. One said, she collects the first one. The other said, she collects the second one and the excess she collects from the date of the second.

Rebbi Abbahu quoted in the name of Rebbi Joḥanan: At the start one sells for sustenance of twelve months but one gives her sustenance for 30 days. Why should they sell for the sustenance of 12 months? Not to disadvantage the woman. Why do they give her sustenance for 30 days? If you said otherwise, you would act in detriment of the orphans, as it was stated: If a widow took possession even of 1’000 zuz for her sustenance, one does not take it away from her. What could one say to her? “Show what is in your hands!” The students of Rebbi Mana said to her, “show what is in your hands.” Rebbi Yose ben Rebbi Abun said to them, since in the end she will have to swear about anything in her hands, one says to her, let it be so.

MISHNAH: Rabban Simeon ben Gamliel says, her sale is valid unless there would have been left a field [for sowing] nine qab, and in a garden half a qab, or following the words of Rebbi Aqiba, a fourth. If her ketubah was 400 zuz and she sold to one person worth 100, to a second 100, to a third 100, and to the last the value of a mina and a denar for a mina, the last transaction is invalid but all others are valid.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. This disagreement parallels the following disagreement, as was stated there: “Torts are estimated from choice land, creditor’s claims from average, and a woman’s ketubah from the least valuable.” Rebbi Jeremiah said to him, this was stated only for the ketubah of a mina or 200 [zuz], but a ketubah of 1’000 denar is evaluated in terms of average quality land. But Rebbi Yose said, even a ketubah of 1’000 denar she collects only from the least valuable land. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she lost her claim to ketubah.” Rav said, if he lets them acquire through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Ḥaggai 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 Nasa’s name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meїr 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 Meїr. But the Sages say, one collects the principal but not the interest.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

“For a woman’s ketubah with lowest quality.” Rebbi Jeremiah said, they taught only for a ketubah of a mina or 200 [zuz], but a ketubah of a thousand denar she collects from average quality. Rebbi Yose said, even a ketubah of a thousand denar she collects only from lowest quality. It turns out that this disagreement parallels the following disagreement: “While she lives in her father’s house, she always can collect her ketubah; if she lives in her husband’s house, she can collect her ketubah for 25 years.” Rebbi Simon in the name of Rebbi Joshua ben Levi: One stated this only for the ketubah of a mina or 200 [zuz]. But a ketubah of 1’000 denar she collects forever. Rebbi Abbahu quoted in the name of Rebbi Joḥanan: Even a ketubah of 1’000 denar she can collect only up to 25 years. It turns out that Rebbi Yose follows Rebbi Joḥanan and Rebbi Jeremiah Rebbi Joshua ben Levi. As we have stated there: “If somebody signs over his property to his sons and signs over some real estate to his wife, she loses her claim to ketubah.” Rav said, if he sells through her. Samuel says, if he distributes in her presence. Rebbi Yose ben Ḥanina said, they stated here a relaxation of the laws of ketubah. Rebbi Abba said, the reason of Rebbi Yose ben Ḥanina is that it applies not only to a ketubah of a mina or two hundred, but even regarding a ketubah of one thousand denar they proclaimed a relaxation of the laws of ketubah.

MISHNAH: “This is your bill of divorce on condition that you give me 200 zuz;” she is divorced and has to pay. “On condition that you give me within thirty days,” if she paid within thirty days she is divorced, otherwise she is not divorced. Rabban Simeon ben Gamliel said, it happened in Sidon that someone said to his wife “this is your bill of divorce on condition that you return to me my stole” and it turned out that his stole was lost; then the Sages said, she shall pay him its value.

HALAKHAH: “This is your bill of divorce on condition that you give me 200 zuz,” etc. It was stated: If she did not manage to pay before he died, Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I shall give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brother pay and she is subject to ḥalîṣah or levirate marriage.

HALAKHAH: “This is your bill of divorce on condition that you give me 200 zuz,” etc. It was stated: If she did not manage to pay before he died, Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I shall give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brother pay and she is subject to ḥalîṣah or levirate marriage.

MISHNAH: If somebody says to a woman: You are preliminarily married to me on condition that I give you 200 zuz, she is preliminarily married and he is obligated to give. On condition that I give you within the next 30 days; if he gave her within 30 days she is preliminarily married; otherwise she is not preliminarily married. On condition that I owe 200 zuz, she is preliminarily married if he has it. On condition that I show you 200 zuz, she is preliminarily married once he shows it to her; but if he showed it on his bank she is not preliminarily married.

MISHNAH: If somebody says to a woman: You are preliminarily married to me on condition that I give you 200 zuz, she is preliminarily married and he is obligated to give. On condition that I give you within the next 30 days; if he gave her within 30 days she is preliminarily married; otherwise she is not preliminarily married. On condition that I owe 200 zuz, she is preliminarily married if he has it. On condition that I show you 200 zuz, she is preliminarily married once he shows it to her; but if he showed it on his bank she is not preliminarily married.

MISHNAH: If somebody says to a woman: You are preliminarily married to me on condition that I give you 200 zuz, she is preliminarily married and he is obligated to give. On condition that I give you within the next 30 days; if he gave her within 30 days she is preliminarily married; otherwise she is not preliminarily married. On condition that I owe 200 zuz, she is preliminarily married if he has it. On condition that I show you 200 zuz, she is preliminarily married once he shows it to her; but if he showed it on his bank she is not preliminarily married.

HALAKHAH: “If somebody says to a woman: You are preliminarily married to me,” etc. There, we have stated: “This is your bill of divorce on condition that you give me 200 zuz, she is divorced and has to pay. If she did not manage to pay before he died, it was stated: Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brothers pay and she is subject to ḥalîṣah or levirate marriage.

HALAKHAH: “If somebody says to a woman: You are preliminarily married to me,” etc. There, we have stated: “This is your bill of divorce on condition that you give me 200 zuz, she is divorced and has to pay. If she did not manage to pay before he died, it was stated: Rabban Simeon ben Gamliel says, she pays his father or his brother and is free from ḥalîṣah and levirate marriage. The same holds for preliminary marriage: “You are preliminarily married to me on condition that I give you 200 zuz;” if he did not manage to pay before he died, Rabban Simeon ben Gamliel says, his father or his brothers pay and she is subject to ḥalîṣah or levirate marriage.

MISHNAH: Two tame bulls which injured one another; one pays half for the excess damage. If both are notorious, one pays in full for the excess damage. One tame and one notorious; the notorious over the tame pays in full for the excess damage; the tame over the notorious pays half for the excess damage. Similarly, two people who injured one another pay in full for the excess damage. A human and a notorious animal, or a notorious animal and a human, one pays in full for the excess damage. A human and a tame animal; the human over the tame pays in full for the excess damage; the tame over the human pays half for the excess damage. Rebbi Akiba says, also a tame animal which injured a human pays the excess damage in full. A bull worth a mina which gored a bull worth 200 and the cadaver is not worth anything; he takes the bull. A bull worth 200 which gored a bull worth 200 and the cadaver is not worth anything; Rebbi Meïr said, about this case it was said: “They shall sell the living bull and split the proceeds.” Rebbi Jehudah said to him, you upheld “they shall sell the living bull and split the proceeds,” but you did not uphold “and also the cadaver they shall split.” What is this? That is a bull worth 200 which gored a bull worth 200 and the cadaver is worth 50 zuz, in which case each owner takes half of the living bull and half from the cadaver.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

HALAKHAH: “A bull worth a mina” etc. “A bull worth a mina which gored a bull worth a mina; weakened (it) in the amount of 50 zuz; he takes the bull, for he gets only half the amount of the injury and therefore, if the bull died or was weakened, he only has that bull. A bull worth a mina which gored a bull worth 200 and weakened it in the amount of 50 zuz; then the second [bull] couter-attacked and injured it to the amount of three gold [denars]. The first pays half a gold denar to the second. A bull worth 200 which gored a bull worth 200. It increased in value and now is worth 400; but if it had not gored it, it would now be worth 800 zuz. If it improved before the trial it is judged as at the time of the damage. If it was weakened, it is judged as at the time of the trial.” Rebbi La said, so is the baraita: The agressor improved; if it improved before the trial it is judged as at the time of the damage; if it weakened, it is judged as at the time of the trial.

MISHNAH: A bull which gored four or five bulls, one after the other, should pay for the last of them If there is anything left, it should revert to the penultimate. If then there is anything left, it should revert to the one before the penultimate. The later one is always advantaged, the words of Rebbi Meïr. Rebbi Simeon says, if a bull worth 200 gored a bull worth 200 and the carcass is not worth anything, each one takes a mina. If then it gored another bull worth 200, the last one takes 100 and the preceding each take 50. If then it gored another bull worth 200, the last one takes 100, the preceding one takes 50 zuz, and the two first ones each a gold denar.

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

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

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

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

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

HALAKHAH: “If two people hold on to one stole,” etc. It was stated: One person said to another, give me the mina which you owe me. He answered, it never happened. He went and brought witnesses that the other owed him 50 zuz. The elder Rebbi Ḥiyya said, the confession of the witnesses is the same as his own confession; he has to swear about the remainder. Rebbi Joḥanan said, the confession of the witnesses is not the same as his own confession that he should have to swear. Rebbi La said, Rebbi Ḥiyya the elder’s statement is implied by “if two people hold on to one stole”. Since he holds on to half of it, is it not as if he brought witnesses that one half belongs to him? Could one not say that he swears and collects? Is this a similar case?

MISHNAH: If one says to two people, I robbed a mina from one of you but I do not know who it was or, the father of one of you deposited a mina with me but I do not know who it is, has to pay a mina to each of them since he himself confessed. If two people deposited with a third party, one a mina and one 200 [zuz]. Each of them says, the 200 are mine. He shall give each of them a mina and the remainder shall be deposited until Elijah comes. Similarly two vessels, one worth a mina, the other worth 1’000 zuz. Each of them says, the valuable one is mine. He shall give the small vessel to one of them, from the value of the large one he shall give the value of the small one to the other and the remainder shall be deposited until Elijah comes. Rebbi Yose said, if that be so, what did the trickster lose? But everything shall be deposited until Elijah comes.

MISHNAH: If one says to two people, I robbed a mina from one of you but I do not know who it was or, the father of one of you deposited a mina with me but I do not know who it is, has to pay a mina to each of them since he himself confessed. If two people deposited with a third party, one a mina and one 200 [zuz]. Each of them says, the 200 are mine. He shall give each of them a mina and the remainder shall be deposited until Elijah comes. Similarly two vessels, one worth a mina, the other worth 1’000 zuz. Each of them says, the valuable one is mine. He shall give the small vessel to one of them, from the value of the large one he shall give the value of the small one to the other and the remainder shall be deposited until Elijah comes. Rebbi Yose said, if that be so, what did the trickster lose? But everything shall be deposited until Elijah comes.

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.

“If it dies because of gross negligence, he gives everything; not because of gross negligence, he gives half. How is this? It was estimated as one mina and improved and now is worth 200. If it dies because of gross negligence, he gives six gold denars; if not because of gross negligence, he gives 50 zuz.”

MISHNAH: A simple document has two witnesses and a knotted one three. A simple [document] in which one [witness] signed or a knotted one where two signed are both invalid. If there is written in it “100 zuz which are 20 tetradrachmas,” he only has 20. “100 zuz which are 30 tetradrachmas,” he only has a mina. “Silver zuzim which are” and the rest is erased, is for no less than two. “Silver tetradrachmas which are” and the rest is erased, is for no less than two. “Dareikos which are” and the rest is erased, is for no less than two.

MISHNAH: A simple document has two witnesses and a knotted one three. A simple [document] in which one [witness] signed or a knotted one where two signed are both invalid. If there is written in it “100 zuz which are 20 tetradrachmas,” he only has 20. “100 zuz which are 30 tetradrachmas,” he only has a mina. “Silver zuzim which are” and the rest is erased, is for no less than two. “Silver tetradrachmas which are” and the rest is erased, is for no less than two. “Dareikos which are” and the rest is erased, is for no less than two.

HALAKHAH: “I am putting an oath on you,” etc. It was stated: Rebbi Yose the Galilean says, why does the verse say, and he is a witness, or saw, or knew, etc.? I said this only for testimony which may be accepted about knowing without seeing, or seeing without knowing. How is knowing without seeing in monetary claims? “Give me my 200 zuz which you are holding.” “I do not have anything of yours.” “But did you not confess before X and Y”? “They should testify and I shall pay.” This refers to knowing without seeing. They came and said, whether he confessed to him or whether he robbed him, we do not know. Whether he gave him a loan we do not know. How is seeing without knowing in monetary claims? “Give me my 200 zuz which you are holding.” “I do not have anything of yours.” “But did I not count them for you in a meeting with X and Y”? “They should testify and I shall pay.” This refers to seeing without knowing. They came and said, whether he counted for him or whether he robbed him, we do not know. Whether he took a loan from him, we do not know. “Give me the fine for my daughter which you owe me.” But he says, “I never in my life was found liable for a fine.” Witnesses testify that he was found liable for a fine, but we do not know whether the fine was for his daughter or the fine for another woman. “You raped or you seduced my daughter.” But he says, “I never in my life did rape or seduce a woman.” Witnesses testify that he raped a woman, but we do not know whether it was his daughter or another woman. “You killed my ox and cut down my orchard.” But he says, “I do not know.” He is liable. “You told me to kill and cut down,” one follows the majority of orchards. What means, one follows the majority of orchards? Rebbi Ḥaggai said, if his ox was goring, he would have told him; if the orchard was barren, he would have told him. Rebbi Yudan said, in matters of monetary claims, since he may tell him, you told me to kill and cut down, even if he told him “I did not kill, I did not cut down,” he is not liable.

HALAKHAH: “I am putting an oath on you,” etc. It was stated: Rebbi Yose the Galilean says, why does the verse say, and he is a witness, or saw, or knew, etc.? I said this only for testimony which may be accepted about knowing without seeing, or seeing without knowing. How is knowing without seeing in monetary claims? “Give me my 200 zuz which you are holding.” “I do not have anything of yours.” “But did you not confess before X and Y”? “They should testify and I shall pay.” This refers to knowing without seeing. They came and said, whether he confessed to him or whether he robbed him, we do not know. Whether he gave him a loan we do not know. How is seeing without knowing in monetary claims? “Give me my 200 zuz which you are holding.” “I do not have anything of yours.” “But did I not count them for you in a meeting with X and Y”? “They should testify and I shall pay.” This refers to seeing without knowing. They came and said, whether he counted for him or whether he robbed him, we do not know. Whether he took a loan from him, we do not know. “Give me the fine for my daughter which you owe me.” But he says, “I never in my life was found liable for a fine.” Witnesses testify that he was found liable for a fine, but we do not know whether the fine was for his daughter or the fine for another woman. “You raped or you seduced my daughter.” But he says, “I never in my life did rape or seduce a woman.” Witnesses testify that he raped a woman, but we do not know whether it was his daughter or another woman. “You killed my ox and cut down my orchard.” But he says, “I do not know.” He is liable. “You told me to kill and cut down,” one follows the majority of orchards. What means, one follows the majority of orchards? Rebbi Ḥaggai said, if his ox was goring, he would have told him; if the orchard was barren, he would have told him. Rebbi Yudan said, in matters of monetary claims, since he may tell him, you told me to kill and cut down, even if he told him “I did not kill, I did not cut down,” he is not liable.

MISHNAH: “I am putting an oath on you that you should come and testify for me that Mr. X promised to give me 200 zuz but did not give them to me.” These are not liable since one is liable only for an (oath about) money similar to a deposit. “I am putting an oath on you, that you shall come and testify for me when you know testimony for me.” These are not liable since the oath preceded the testimony. If he stood in the synagogue and said, “I am putting an oath on you, that you shall come and testify for me if you know testimony for me.” These are not liable.

He seized a costly goblet worth four hundred Zuz and broke it before them, and they became more serious.

"Anything not fully grown makes the body shrink." Rab Hisda said : Even a young kid worth a Zuz ; and it only refers to that which is not a fourth [of its full natural size], but if it be a fourth, we have no objection.

Bar Hedja was an interpreter of dreams. When one paid him a fee, he interpreted [the dream] favourably ; but if no fee was given him, he interpreted it unfavourably. Abbai and Raba had a dream ; Abbai gave him a Zuz but Raba gave him nothing. They said to him : We were made to read in our dream the words "Thine ox shall be slain before thine eyes" (Deut. xxviii. 31). To Raba he said : Thy business will fail, and thou wilt have no desire to eat because of the grief of thy heart. To Abbai he said : Thy business will prosper, and thou wilt have no desire to eat because of the joy of thy heart.

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

He went into exile among the Romans, and sat down at the door of the king's treasury. The wardrobe-keeper had a dream and said to him : I dreamt that a needle entered my finger. Bar Hedja said, "Give me a Zuz" ; but he refused, so he gave him no reply. Then the wardrobe-keeper said : I dreamt that decay seized two of my fingers. He said, "Give me a Zuz" ; but he refused and received no answer. He said to him : I dreamt that decay seized my whole hand. He replied : Decay has seized all the [king's] silken garments. The king's household heard of this and they brought the wardrobe-keeper to put him to death. He said to the king, "Why me? Take him who knew but spoke not." They took Bar Hedja, and he said to him, "Because of the Zuz [which I refused thee], destruction has come upon the king's silken garments."

There is no difficulty, since the former refers to above and the latter to below. R. Papa said, this is like what people say, ‘the size of a zuz above becomes the size of an issar below’.

And it once happened that R. Gamaliel, R. Joshua, R. Elazar b. Azariah and R. Akiva were travelling on a ship and only R. Gamaliel had a lulav which he had bought for one thousand zuz. R. Gamaliel took it and fulfilled his obligation with it; then he gave it as a gift to R. Joshua who and gave it as a gift to R. Elazar b. Azariah who took it, fulfilled his obligation with it, and gave it as a gift to R. Akiva who took it, fulfilled his obligation with it and then returned it to R. Gamaliel.

Why did he need to mention that [R. Gamaliel] had bought it for one thousand zuz? In order to let you know how precious to them was the opportunity of fulfilling a mitzvah.

It was taught: And they were superior to the son of Martha bat Baytos It was said of the son of Martha the daughter of Boethus, that he could take two sides of a huge ox which cost one thousand zuz and walk with them, heel to toe, but the Sages would not permit him to do so because in the multitude of the people is the King’s glory.

What is the meaning of "The Lord maketh lightnings" (Zech., 10.1)? Said R. Jose b. Ḥanina, it teaches us that the Holy One prepares a cloud for every righteous man. What are ḥazizim? Said R. Judah, poreḥot. But what are poreḥot. Said R. Papa, a thin cloud under a thick one. R. Johanan said, poreḥot are a sign of coming rain. 'Ulla happened to be in Pumbedita and, seeing poreḥot, said, move your things, for rain is due to come presently. But rain did not come, whereupon 'Ulla remarked: As the Babylonians are deceivers so are their rains. ['Ulla once happened to be in Pumbedita and seeing that a basketful of dates was selling for a zuz, he remarked: A basket of honey for a zuz and yet the Babylonians are not studying the Torah! He ate some and became indisposed. He then said: A basketful of knives for a zuz and yet the Babylonians study the Torah!].

What is the meaning of "The Lord maketh lightnings" (Zech., 10.1)? Said R. Jose b. Ḥanina, it teaches us that the Holy One prepares a cloud for every righteous man. What are ḥazizim? Said R. Judah, poreḥot. But what are poreḥot. Said R. Papa, a thin cloud under a thick one. R. Johanan said, poreḥot are a sign of coming rain. 'Ulla happened to be in Pumbedita and, seeing poreḥot, said, move your things, for rain is due to come presently. But rain did not come, whereupon 'Ulla remarked: As the Babylonians are deceivers so are their rains. ['Ulla once happened to be in Pumbedita and seeing that a basketful of dates was selling for a zuz, he remarked: A basket of honey for a zuz and yet the Babylonians are not studying the Torah! He ate some and became indisposed. He then said: A basketful of knives for a zuz and yet the Babylonians study the Torah!].

What is the meaning of "The Lord maketh lightnings" (Zech., 10.1)? Said R. Jose b. Ḥanina, it teaches us that the Holy One prepares a cloud for every righteous man. What are ḥazizim? Said R. Judah, poreḥot. But what are poreḥot. Said R. Papa, a thin cloud under a thick one. R. Johanan said, poreḥot are a sign of coming rain. 'Ulla happened to be in Pumbedita and, seeing poreḥot, said, move your things, for rain is due to come presently. But rain did not come, whereupon 'Ulla remarked: As the Babylonians are deceivers so are their rains. ['Ulla once happened to be in Pumbedita and seeing that a basketful of dates was selling for a zuz, he remarked: A basket of honey for a zuz and yet the Babylonians are not studying the Torah! He ate some and became indisposed. He then said: A basketful of knives for a zuz and yet the Babylonians study the Torah!].

Said R. Zeriḳa to R. Safra: Come and see the difference between the imperious men of Palestine and the pious men of Babylonia. The pious men of Babylonia (namely R. Huna and R. Ḥisda), when there was need of rain, would say: "Come let us meet together in prayer; peradventure the Holy One, blessed be He, will accept our prayer and rain will come;" but as to the imperious men of Palestine, there is, for example, R. Jonah, the father of R. Mani, who, when they needed rain, would go into the house and say: "Get me my haversack and I will go and buy grain for a zuz," whereupon he would go to some cave-like, hidden place, cover himself in sackcloth and pray until rain came. When he came back he was asked, "Did you bring anything?" "No," he answered, "I thought that after this rainfall there would be relief everywhere."

The collectors of charity funds used to hide themselves whenever they saw Eleazar of the village of Bartota, because he was in the habit of giving them everything he happened to possess. One day he was going to the market in order to buy a wedding outfit for his daughter, when the collectors espied him and tried to hide themselves. Eleazar, however, followed them and said: "I adjure you to tell me for what purpose you are collecting?" "For a marriage between an orphaned boy and an orphaned girl," they replied. "By the Service of the Temple! they have precedence over my daughter," exclaimed he, and putting together all that he had, he gave it to them, except one zuz that remained in his possession. For this he bought wheat and deposited it in the granary. Thereupon his wife inquired of her daughter what her father had brought her. "All that he brought he took up to the granary," the daughter replied. The wife then went up to the granary and found it full of wheat, to the extent that it came through the door hinges. When Eleazar returned from the Bet ha-Midrash, she said to him, "Come and see what thy Friend (God) has done for thee!" Said he: "By the service of the Temple! This wheat shall be sacred property and thy share in it shall not be more than that of any among the poor of Israel."

as it has been taught: ‘If a man lent another a man a 100 zuz and the latter made a [conditional] sale to him of his field, if the seller takes the produce, this is permitted, but if the purchaser takes the produce, it is forbidden.

MISHNA: We testified that so-and-so owes 1000 zuz to his friend in thirty days, and he says it is a ten-year loan.

R' Kahana responds, We assess how much a person would give to have the one thousand zuz in his hand in thirty days instead of ten years. If you were to say the Sabbatical year cancels all debts, then the false witnesses would have to pay the whole debt.

R' Kahana said, we also learnt, 'We assess how much he would pay to have the thousand zuz in his possession in thirty days instead of a ten years.' and if you were to say that the Sabbatical cancels the loan, the witnesses would have to pay the whole debt.

MISHNAH: Witnesses testify this person owes his friend two hundred zuz and they are found to be false, they are lashed and made to pay because the category of lashes is not of payment. These are the words of R' Meir, and the Rabbis say everyone who pays does not receive lashes.

MISHNA: [The false witnesses] divide the monetary payment but not the lashes. How is this? If they testified that a person was obligated to pay 200 zuz [a unit of currency] to his fellow and were then found to be false, they split the payment between them, but if they testified that a person was liable to forty lashes and were then found to be false, each [of the false witnesses] gets forty lashes.