משנה: כָּל־הַנַּעֲשֶׂה דָּמִים בְּאַחֵר כֵּיוָן שֶׁזָּכָה זֶה נִתְחַייַב זֶה בַּחֲלִיפָיו. כֵּיצַד הֶחֱלִיף שׁוֹר בְּפָרָה אוֹ חֲמוֹר בְּשׁוֹר כֵּיוָן שֶׁזָּכָה זֶה נִתְחַייַב לָזֶה בַּחֲלִיפָיו. רְשׁוּת הָגָּבוֹהַּ בְּכֶסֶף וּרְשׁוּת הַהֶדְיוֹט בַּחֲזָקָה. אֲמִירָתוֹ לַגָּבוֹהַּ כִּמְסִירָתוֹ לַהֶדְיוֹט. MISHNAH: If anything is given instead of money, if one entered in possession, the other is obligated for its exchange521If property is acquired by payment in kind, only one of the parties has to execute an act of taking possession. The other party then automatically is in possession and also assumes liability. This is not simple barter but exchange of money’s worth against money’s worth.. How is this? If an ox was exchanged for a cow, or a donkey for an ox, if one entered in possession, the other is obligated for its exchange. Possession of Heaven is by money522For the Temple, possession comes together with ownership by payment; it does not need a separate act on entering into possession., possession of an individual by taking hold. A promise to Heaven is like delivery to an individual523Anything vowed to Heaven is as if delivered; the promise cannot be retracted..
הלכה: כָּל־הַנַּעֲשֶׂה דָּמִים בְּאַחֵר כול׳. תַּמָּן תַּנִּינָן. זֶה הַכְּלָל. כָּל־הַמִּיטַּלְטְלִין קוֹנִין זֶה אֶת זֶה. רִבִּי בָּא רַב חוּנָה בְשֵׁם רַב. אֲפִילוּ צִבּוּר בְּצִיבּוּרִין. אָמַר לֵיהּ רִבִּי לָֽעְזָר. לֹא שָׁנִינוּ אֶלָּא כָּל־הַנַּעֲשֶׂה דָּמִים בְּאַחֵר בִּלְבַד. דָּבָר שֶׁהוּא צָרִיךְ לְשׁוּם. אַתְייָא דְּרַב חוּנָה כְּרִבִּי יוֹחָנָן וְרִבִּי לָֽעְזָר כְּשִׁיטָּתֵיהּ. דְּתַנִּינָן תַּמָּן. הָאַחִין הַשּׁוּתָפִין שֶׁחַייָבִין בְּקוֹלְבּוֹן פְּטוּרִין מִמַּעֲשֵׂר בְּהֵמָה. וְשֶׁחַייָבִין בְּמַעֲשֵׂר בְּהֵמָה פְּטוּרִין מִן הַקּוֹלְבּוֹן. אָמַר רִבִּי לָֽעְזָר. וְהֵן שֶׁחָֽלְקוּ גְּדָיִים כְּנֶגֶד תְּייָשִׁים וּתְייָשִׁים כְּנֶגֶד גְּדָיִים. אֲבָל אִם חָֽלְקוּ גְּדָיִים כְּנֶגֶד גְּדָיִים וּתְייָשִׁים כְּנֶגֶד תְּייָשִׁים הוּא חֶלְקוֹ מִשָּׁעָה רִאשׁוֹנָה. אָמַר רִבִּי יוֹחָנָן. וַאֲפִילוּ חָֽלְקוּ גְּדָיִים כְּנֶגֶד גְּדָיִים וְתַייָשִׁים כְּנֶגֶד תַּייָשִׁים כִּלְקוּחוֹת הֵן. דְּתַנִּינָן תַּמָּן. הַלָּקוּחַ וְהַנִּיתַּן לוֹ מַתָּנָה פָּטוּר מִמַּעֲשֵׂר בְּהֵמָה. הָאַחִין הַשּׁוּתָפִין שֶׁחַייָבִין בְּקוֹלְבּוֹן פְּטוּרִין מִמַּעֲשֵׂר בְּהֵמָה. בְּשֶׁחָֽלְקוּ וְחָֽזְרוּ וְנִשְׁתַּתְּפוּ. כְּשֶׁחַייָבִין בְּמַעֲשֵׂר בְּהֵמָה וּפְטוּרִין מִן הַקּוֹלְבּוֹן. בְּשֶׁלֹּא חָֽלְקוּ. HALAKHAH: “If anything is given instead of money,” etc. There, we have stated524Mishnah Baba meṣia‘ 4:1. Legal tender coin is not “movables” (Babli 28a/b); payment transfers ownership but not possession. The exchange of movables transfers both ownership and possession.: “This is the principle: All movables acquire one another.” Rebbi Abba, Rav Ḥuna in the name of Rav: Even heaps among heaps525A heap of grain at one place may be exchanged for a heap of grain at another place even if it is impossible to assign an exact price to either of them.. Rebbi Eleazar said to him, we have stated only: “If anything is given instead of money,” anything that needs estimation. It turns out that Rebbi Abba follows Rebbi Joḥanan and Rebbi Eleazar his own opinion, as we have stated there526Mishnah Šeqalim 1:7, Ḥulin 1:7, Bekhorot 9:3. Tradition held that firstlings are sanctified only if they belong to a single owner. The same is stated for animal tithe (Lev. 27:32); it is due only if the herd belongs to a single individual.: “Brothers having common property who are obligated for agio527Cf. Note 122. The annual Temple tax, half a holy šeqel (cf. Note 353) per person, had to be given as a coin (Šeqalim 1:6, 46 1. 32; cf. all sources quoted in Tanḥuma Buber Ky Tiśśa 7, Note 46.) If payment was not made in the correct coin, an agio had to be paid to the Temple’s collectors. Only one agio was due per household, when the father paid the tax for himself and all adult males in his house. (Liddell and Scott compare the Greek word κόλλυβος to Hebrew חלף, “exchange, substitution”.) are free from animal tithe528If brothers are obligated to pay separate agios, they do not form a household. The flock they own as inheritance from their father therefore is held in partnership and is free from the duty of animal tithe., but if they are obligated for animal tithe they are free from agio529If their father’s inheritance was not distributed, they still form their father’s family, pay the Temple tax together, and are obligated for animal tithe..” Rebbi Eleazar said, only if they exchanged kid goats against rams and rams against kid goats. But if they exchanged kid goats against kid goats and rams against rams, that was [the recipient’s] part from the first moment530It turns out that it was his from the moment of the father’s death. Then the animals never had multiple owners. In the Babli, Bekhorot 52b, the opinion attributed here to R. Eleazar is ascribed to Rav Anan; R. Eleazar there requires that not all brothers receive the same number of animals.. Rebbi Joḥanan said, even if they exchanged kid goats against kid goats and rams against rams, they are buyers531In all cases of liquidation of an inheritance with multiple heirs. This principle is accepted in the Babli in R. Joḥanan’s name (Beṣah 37b, Giṭṭin25a,48a, Baba qama 69b, Bekhorot52b,57a).. But we have stated there: “The buyer and the recipient of a gift are free from animal tithe. Brothers having common property who are obligated for agio are free from animal tithe.” When they split and then joined again. “But if they are obligated for animal tithe they are free from agio.” If they never split.
רִבִּי בָּא בְשֵׁם רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. לָזֶה פָרָה וְלָזֶה חֲמוֹר. הֶחֱלִיפוּ אֶת שֶׁלָּזֶה לָזֶה וְאֶת שֶׁלָּזֶה לָזֶה. מָשַׁךְ בַּעַל הַחֲמוֹר אֶת הַפָּרָה וּבָא בַּעַל הַפָּרָה לִמְשׁוֹךְ אֶת הַחֲמוֹר וְנִמְצָא שֶׁמֵּתָה הַחֲמוֹר. בַּעַל הַחֲמוֹר צָרִיךְ לְהָבִיא רְאָייָה שֶׁהָֽיְתָה חֲמוֹרוֹ קַייֶמֶת בְּשָׁעָה שֶׁמָּשַׁךְ אֶת הַפָּרָה. שֶׁכָּל־הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָייָה חוּץ מִן הַחֲלִיפִין. וּמָאן דְלָא סְבַר דָּא מִילְּתָא לָא סְבַר בִּנְזִיקִין כְּלוּם. אָמַר רִבִּי זְעִירָא. וַאֲנָא לֵית נָא סְבַר לָהּ. אָמַר רִבִּי בָּא לְרִבִּי זְעִירָא. מַתְנִיתָא פְלִיגָא עַל שְׁמוּאֵל. הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ. הָאָב צָרִיךְ לְהָבִיא רְאָייָה. לֹא הַבַּעַל צָרִיךְ לְהָבִיא רְאָייָה לְהוֹצִיא קִידּוּשִׁין מֵרְשׁוּת הָאָב. תַּלְמִידוֹי דְרִבִּי יוֹנָה אָֽמְרִין. תִּיפְתָּר בְּקִידּוּשִׁים קְטַנִּים. דְּלֹמָא. רִבִּי חוּנָה וְרִבִּי פִּינְחָס וְרִבִּי חִזְקִיָּה סָֽלְקִין מִישְׁאוֹל בִּשְׁלָמֵיהּ דְּרִבִּי יוֹסֵף לְמֵילַף מִינֵיהּ. אָֽמְרוּ לֵיהּ. מַתְנִיתָא מְסַייְעָא לִשְׁמוּאֵל. נִכְנְסָה לִרְשׁוּת הַבַּעַל. הַבַּעַל צָרִיךְ לְהָבִיא רְאָייָה. וְלֹא הָאָב צָרִיךְ לְהָבִיא רְאָייָה לְהוֹצִיא כְּתוּבָּה מֵרְשׁוּת הַבַּעַל. אָמַר לוֹן. לֹא מוֹדֶה שְׁמוּאֵל שֶׁאִם מָשַׁךְ בַּעַל הַפָּרָה אֶת הַחֲמוֹר שֶׁהוּא צָרִיךְ לְהָבִיא רְאָייָה שֶׁהָיוּ בָהּ מוּמִין אֵילּוּ עַד שֶׁלֹּא תִיכָּנֵס לִרְשׁוּתוֹ. וְזֶה כֵּיוָן שֶׁכָּנַס כְּמִי שֶׁמָּשַׁךְ. 532Shortened versions of this paragraph are in Baba meṣia‘ 4:1 (9c 1. 36), Babli Ketubot 67a/b. Rebbi Abba in the name of Rav Jehudah in the name of Samuel: One has a cow and one a donkey. They exchanged one for the other. The donkey’s owner took the cow533Then automatically the donkey became the possession of its new owner.. When the cow’s owner came to take the donkey and found that it had died, the donkey’s owner has to bring proof that his donkey was alive at the moment he took the cow. For the burden of proof is on the claimant499Baba qama 5:1 (21b 1. 70), Babli Baba qama 27b,46b, Baba batra 92b. except for barter534In case one party had no opportunity to inspect the object given in barter before the transfer of possession.. And anybody who does not agree to this does not know anything about civil law. Rebbi Ze‘ira said, I do not agree535For him, the burden of proof is always on the claimant, without exception. In Baba meṣia‘, he is reported to note that apparently he does not understand civil law.. Rebbi Abba said to Rebbi Ze‘ira: A Mishnah536Ketubot 7:9. The husband divorces his wife because of bodily defects without paying the ketubah. If the defects are discovered between preliminary and definitive marriages, the father (of the underage bride) has to prove that at the moment of preliminary marriage the girl was without blemish in order to collect the ketubah. After definitive marriage, the husband has to prove that she was defective even before the preliminary marriage in order to avoid paying the ketubah. disagrees with Samuel. “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” Not the husband has to prove to regain the [money given] for preliminary marriage from the father537The Babli, loc.cit., notes that it is not obvious that money given for preliminary marriage can be recovered, even if the marriage was entered into under false premises.. The students of Rebbi Jonah said, explain it if little money was involved538Not worth the bother of a court battle. Then only the father’s claim on the husband for the ketubah money remains; the father is the claimant who has to bring proof.. An example: Rebbi Ḥuna, Rebbi Phineas, and Rebbi Ḥizqiah went to visit Rebbi Yosef539In Baba qama: R. Yose. to learn from him. They said to him, the Mishnah supports Samuel: “Once she entered the husband’s domain, the husband has to prove.” Would not the father have to prove, to extract the ketubah from the husband’s possession540The question is, who is considered the claimant? The husband, who wants to avoid paying the ketubah which became due at the moment of divorce, or the father who would have to collect the money.? He answered them, does not Samuel agree that if the cow’s owner took possession of the donkey, he has to prove that it was defective before it came into his possession541Since possession implies not only rights but also liabilities, the act of taking possession eliminates the liabilities of the previous owner. The owner of the cow should have inspected the donkey before moving the cow; afterwards he certainly is the claimant.? And this one, when he took her in it is as if he drew close542In this respect, definitive marriage of a woman entails transfer of liabilities to the husband, parallel to the transfer of liabilities for livestock by taking possession..
רִבִּי בָּא רַב הַמְנוּנָא רַב אָדָא בַּר אַחֲוָה בְשֵׁם רַב. מָֽכְרָה לוֹ פָרָה בְדָמִים. דַּחֲזָקֵיהּ אֲמַר לֵיהּ. הַב לִי אִינּוּן פְּרִיטַיָּא. אֲמַר לֵיהּ. מָה אַתְּ בְּעִי מִינְּהוֹן. אֲמַר לֵיהּ. מִיזַבִּין לֵיהּ חֲמוֹר. מָשַׁך בַּעַל הַפָּרָה אֶת הַחֲמוֹר לֹא נִקְנֵית הַפָּרָה. חֲמוֹר מָהוּ שֶׁיִּקָּנֶה. רִבִּי בָּא אָמַר. נִקְנֵית. רִבִּי יוֹסֵי אוֹמֵר. אֵינָהּ נִקְנֵית. סָבַר רִבִּי בָּא דְּאִינּוּן חֲלִיפִין. וְלֵית אִינּוּן חֲלִיפִין. רִבִּי מָנָא בְשֵׁם רִבִּי יוֹסֵי. פְּעָמִים שֶׁתְּחִילַּת מֶקַח לָזֶה וּתְחִילַּת מֶקַח לָזֶה. הֵיךְ עֲבִידָא. מָֽכְרָה לוֹ פָרָה בְדָמִים. סְמִיכָה גַבֵּי חָדָא פְּרִיטַייָא. לְמָחָר אַשְׁכְּחֵיהּ קָאִים תַּמָּן. אֲמַר לֵיהּ. מָה אַתְּ עֲבִיד קְייַם הָכָא. אֲמַר לֵיהּ. בְּעָא אִינּוּן פְּרִיטַייָא. אֲמַר לֵיהּ. מָה אַתְּ בְּעִי מִינְּהוֹן. אֲמַר לֵיהּ. מִיזְבִן לִי חַד חֲמוֹר. אֲמַר לֵיהּ. הֲרֵי חֲמוֹר לְפָנֶיךָ. מָשַׁךְ זֶה לֹא קָנָה זֶה. מָשַׁךְ זֶה לֹא קָנָה זֶה. אֶלָּא זֶה קָנָה לְעַצְמוֹ וְזֶה קָנָה לְעַצְמוֹ. Rebbi Abba, Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav543In the Babli, Baba meṣi‘a 47a, Rav Ada bar Ahava has a similar statement which however refers to true barter.: If he544The seller of the cow. sold a cow for money, then grabbed him545The buyer of the cow. and said, give me that money. He545The buyer of the cow. answered, for what do you need it? He said, to buy a donkey for him[self]546Obviously, something is missing in this sentence. The seller stated that he needed the money to buy a donkey, the buyer sold him a donkey for the money he owed him. Then sale of the cow and purchase of the donkey are two unrelated operations.. If the owner of the cow took possession of the donkey, the cow was not taken into possession547If the deal had be agreed upon but was not yet executed.. Was the donkey taken into possession548If the buyer of the cow took possession of it.? Rebbi Abba said, it was taken into possession. Rebbi Yose said, it was not taken into possession. Rebbi Abba thought that this was barter, but it was not barter. Rebbi Mana in the name of Rebbi Yose: Sometimes it is a new deal for one party and a new deal for the other party. How is that? He544The seller of the cow. sold him545The buyer of the cow. a cow for money; he left the money standing with him. The next day, he545The buyer of the cow. found him544The seller of the cow. standing there and said, what are you doing here? He544The seller of the cow. said, I want to collect the money. He545The buyer of the cow. answered, for what do you want it? He544The seller of the cow. said, to buy myself a donkey. He545The buyer of the cow. answered, there is a donkey before you. If either one of them drew549He drew the animal close to himself in order to take possession. Since there are two separate deals, it needs two separate actions to take possession., the other one did not enter into possession; each one has to take possession separately.
מַתְנִיתָא. רְשׁוּת הַגָּבוֹהַּ בְּכֶסֶף וּרְשׁוּת הַהֶדְיוֹט בַּחֲזָקָה. כֵּיצַד. גִּיזְבַּר שֶׁנָּתַן מָעוֹת הֶקְדֵּשׁ בִּמְטַלְטְלַין קָנָה הֶקְדֵּשׁ בְּכָל־מָקוֹם שֶׁהוּא. שֶׁנֶּאֱמַר לַיי֨ הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיוֹשְׁבֵי בָהּ. The Mishnah: “Possession of Heaven is by money, possession of any individual by taking hold.” How? If the treasurer paid with Temple money for movables, they are in the Temple’s possession anywhere they are550Without a separate act of taking possession. The seller cannot retract the sale. Babli 28b; Tosephta Qiddušin1:9, Baba qama 4:3, ‘Arakhin 4:4., for it is written551Ps. 24:1.: “The Eternal’s are the earth and what fills it, dry land and its inhabitants.”
אֲמִירָתִי לְגָבוֹהַּ כִּמְסִירָתִי לַהֶדְיוֹט. כֵּיצַד. לָקַח פָּרָה מִן הַהֶקְדֵּשׁ בְּמָאתַיִם. לֹא הִסְפִּיק לְהָבִיא מָאתַיִם עַד שֶׁעָמַד בִּמְנָה. מֵבִיא מָאתַיִם. הָדָא הִיא אֲמִירָתִי לְגָבוֹהַּ כִּמְסִירָתִי לַהֶדְיוֹט. פָּרָה מִן הַהֶקְדֵּשׁ בִּמְנָה. לֹא הִסְפִּיק לְהָבִיא מְנָה עַד שֶׁעָמַד בְּמָאתַיִם. מֵבִיא מָאתַיִם. הָדָא הִיא דִכְתִיב וְיָסַף חֲמִישִּׁית כֶּסֶף עֶרְכְּךָ עָלָיו וְקָם לוֹ. הָא אִם יוֹסִיף הֲרֵי הוּא קָם לוֹ וְאִם לָאו אֵינוֹ קָם לוֹ. שׁוֹר זֶה עוֹלָה וּבַיִת זֶה קָרְבָּן. קָנָה הֶקְדֵּשׁ בְּכָל־מָקוֹם שֶׁהוּא. דִּכְתִיב לַי֙י הָאָרֶץ וּמְלוֹאָהּ וגו׳. וּבְהֶדְיוֹט לֹא קָנָה עַד שָׁעָה שֶׁיַּחֲזִיק. “A promise to Heaven is like delivery to an individual.” How? If he bought a cow from the Temple for 200. If he did not have occasion to pay the 200 until the going rate was a mina, he has to pay 200. That means, a promise to Heaven is like delivery to an individual. A cow from the Temple for a mina. If he did not have occasion to pay the mina until the going rate was 200, he has to pay 200. That is what is written552Lev. 27:19: “He has to add a fifth of its estimated value, then it is delivered to him.” Therefore, if he adds, it is delivered to him; if he does not add, it is not delivered to him. 553Babli 28b, Tosephta 1:9.“ ‘This steer as elevation offering, or this house as a qorbān,’ they are in the Temple’s possession wherever they are, for it is written: “The Eternal’s are the earth and what fills it,” etc. But among private persons one obtains possession only be taking hold.”