Blog Yomi – Bava Metzia #51/Daf 52

What you see above is the Bar Kochba Sela, an ancient coin in “extremely fine” condition. Numismatists will tell you that a coin’s condition as a collectible, in terms of value, is the extent to which its distinctive features are close to its original state. In this case it is the אַרְבָּעָה מִינִים on the reverse side of the coin, which still stand out in nice relief. Another property which adds to its value is how many of the coins were produced, and of course its age relative to its condition if it was in circulation. In this case, the combination of rarity, age, and condition of the sela you see above rendered it sold for $8,950 in the Zuzim marketplace.

Our Daf today addresses a more mundane aspect of coinage, which is the extent to which the coin retains its identity not as a collectible, but as a basic unit of commerce. As ArtScroll notes: “Coins that are heavily circulated tend to erode from use and handling. An eroded coin does not have the same metal content as a new coin of the same denomination and hence is less valuable. To use an eroded coin as if it were a new coin could therefore constitute fraud or misrepresentation [אוֹנָאָה]. The Mishnah discusses the level of erosion at which use of a coin would constitute fraud.”

With that introduction, let’s take a look at the Mishnah toward the bottom of דף נ״א עמוּד ב.

כַּמָּה תְּהֵא הַסֶּלַע חֲסֵירָה וְלֹא יְהֵא בָּהּ אוֹנָאָה? רַבִּי מֵאִיר אוֹמֵר: אַרְבַּע אִיסָּרוֹת, אִיסָּר לְדִינָר. וְרַבִּי יְהוּדָה אוֹמֵר: אַרְבַּע פּוּנְדְּיוֹנוֹת, פּוּנְדְּיוֹן לְדִינָר. וְרַבִּי שִׁמְעוֹן אוֹמֵר

שְׁמוֹנָה פּוּנְדְּיוֹנוֹת, שְׁנֵי פּוּנְדְּיוֹנוֹת לְדִינָר

To appreciate the relative value of coins, keep the following scale in mind:

Sela = 2 shekels. Shekel = 2 dinars. Dinar = 6 maos. Maah = 2 pundyons. Punduyon = 2 issars.

How much can the sela coin be eroded through usage, and its use in a transaction at its original value will still not constitute אוֹנָאָה? According to רַבִּי מֵאִיר the accepted depreciation is four issar, which is a rate of one issar per dinar, or one twenty-fourth of a dinar. רַבִּי יְהוּדָה says the accepted depreciation is four pundeyon, which is a rate of one pundeyon per dinar, or one-twelfth of a dinar. And רַבִּי שִׁמְעוֹן says the accepted depreciation is eight pundeyon, which is a rate of two pundeyon per dinar, or one-sixth of a dinar.

עַד מָתַי מוּתָּר לְהַחְזִיר בִּכְרַכִּים? עַד כְּדֵי שֶׁיַּרְאֶה לַשּׁוּלְחָנִי. בִּכְפָרִים? עַד עַרְבֵי שַׁבָּתוֹת. אִם הָיָה מַכִּירָהּ – אֲפִילּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ מְקַבְּלָהּ הֵימֶנּוּ, וְאֵין לוֹ עָלָיו אֶלָּא תַּרְעוֹמֶת

Until when is it permitted for one to return a worn coin once he realizes that it is defective? In the cities [בִּכְרַכִּים], one may return it only until a period of time has passed that would allow him to show it to a money changer, who is an expert in matters of coins. In the villages, where there is no money changer, one may return it only until עֶרֶב שַׁבָּת, when people purchase their שַׁבָּת needs. Although these are the limits of how much a coin must be eroded in order for there to be exploitation, if the one who gave the coin to the aggrieved party recognized it, he must accept it back from him even after twelve months have passed no matter how little the erosion affected its value. And he has only a grievance against him, as the Gemara will explain.

וְנוֹתְנָהּ לְמַעֲשֵׂר שֵׁנִי וְאֵינוֹ חוֹשֵׁשׁ, שֶׁאֵינוֹ אֶלָּא נֶפֶשׁ רָעָה

One may give the slightly eroded coin for use as מַעֲשֵׂר שֵׁנִי and he need not be concerned, as one who would refuse to accept a slightly eroded coin is merely a miserly soul, while the coin is in fact valid for any use. As Rashi notes:

ונותנה – בחילול מעשר שני ובגמ’ מפרש אם בשויה אם בסלע יפה לפי שאינה מדה זו של פוסלי מטבע בשביל חסרון מעט אלא נפש רעה

The Gemara raises an apparent contradiction to the Mishnah ahove from a baraisa in which the same measures of depreciation are enumerated:

וּרְמִינְהִי: עַד כַּמָּה תְּהֵא הַסֶּלַע חֲסֵירָה וְיִהְיֶה בָּהּ אוֹנָאָה

How much must the sela be eroded so that its use in a transaction at its original value will constitute אוֹנָאָה?

אָמַר רַב פָּפָּא, לָא קַשְׁיָא: תַּנָּא דִּידַן קָא חָשֵׁיב מִמַּטָּה לְמַעְלָה, תַּנָּא בָּרָא קָא חָשֵׁיב מִלְּמַעְלָה לְמַטָּה

רַב פָּפָּא says: The tanna of our Mishnah calculates the measures from low to high. The tanna says that it does not constitute אוֹנָאָה up to, but not including, the levels of depreciation enumerated in the mishna. Beginning with those levels of depreciation, it is אוֹנָאָה. And the tanna of the barasta, calculates from high to low. That tanna says that it is אוֹנָאָה down to and including the levels of depreciation enumerated in the baraisa. It is only beneath those levels that it is not considered אוֹנָאָה. So there is no halak\chic dispute between the two tanna’im.

The Gemara returns to discuss the Mishnah and asks:

מַאי שְׁנָא בְּסֶלַע דִּפְלִיגִי, וּמַאי שְׁנָא בְּטַלִּית דְּלָא פְּלִיגִי

What is different with regard to a sela, that the tanna’im disagree about the level of depreciation that constitutes אוֹנָאָה as opposed to a garment [טַלִּית] where the tanna’im do not disagree [concerning whether the disparity between value and price that constitutes אוֹנָאָה is equal to or less than one-sixth or less]?

אָמַר רָבָא: מַאן תְּנָא טַלִּית – רַבִּי שִׁמְעוֹן הִיא. אַבָּיֵי אָמַר: טַלִּית – עַד שְׁתוּת מָחֵיל אִינִישׁ. דְּאָמְרִי אִינָשֵׁי: עֲשִׁיק לְגַבָּיךְ וְשָׁוֵי לִכְרֵסָיךְ. סֶלַע, כֵּיוָן דְּלָא סַגִּי לֵיהּ – לָא מָחֵיל

רָבָא said: Who is the tanna that taught the halachos of אוֹנָאָה with regard to a garment in the mishnayos cited earlier in this chapter? It is רַבִּי שִׁמְעוֹן, who maintains that even in the case of a sela, the measure of אוֹנָאָה is one-sixth. Abaye said that the two cases are different: With regard to a garment, a person is likely to waive the disparity up to one-sixth, as people say: Overpay and acquire an item for your back, i.e., a garment, and acquire at cost items for your stomach, i.e., food [עֲשִׁיק לְגַבָּיךְ וְשָׁוֵי לִכְרֵסָיךְ]. Since it is worth purchasing fine garments, the disparity is not significant. By contrast, with regard to the sela in question, since it does not circulate, he does not waive even the sum of a smaller disparity.

גּוּפָא: עַד כַּמָּה תְּהֵא הַסֶּלַע חֲסֵירָה וִיהֵא בָּהּ אוֹנָאָה? רַבִּי מֵאִיר אוֹמֵר: אַרְבָּעָה אִיסָּרוֹת, אִיסָּר לְדִינָר. רַבִּי יְהוּדָה אוֹמֵר: אַרְבָּעָה פּוּנְדְּיוֹנוֹת, פּוּנְדְּיוֹן לְדִינָר. רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁמוֹנָה פּוּנְדְּיוֹנוֹת, שְׁנֵי פּוּנְדְיוֹנִים לְדִינָר. יָתֵר עַל כֵּן – מוֹכְרָהּ בְּשוְיָהּ.

With regard to the matter of exploitation and coins itself, the Gemara elaborates: How much will the sela coin be eroded and its use in a transaction will constitute אוֹנָאָה? For reference, let’s go back to the exchange value we listed above:

Sela = 2 shekels. Shekel = 2 dinars. Dinar = 6 maos. Maah = 2 pundyons. Punduyon = 2 issars.

According to רַבִּי מֵאִיר it’s four issar, which is a rate of an issar per dinar. רַבִּי יְהוּדָה says it’s four pundeyon, a pundeyon per dinar. רַבִּי שִׁמְעוֹן says: Eight pundeyon, two pundeyon per dinar. If the depreciation is greater than that, he may sell the coin at its value as metal, not for its original value.

עַד כַּמָּה תִּיפָּחֵת וִיהֵא רַשַּׁאי לְקַיְּימָהּ? בְּסֶלַע – עַד שֶׁקֶל. בְּדִינָר – עַד רוֹבַע. פָּחוֹת מִכֵּן אִיסָּר – אָסוּר לְהוֹצִיאָהּ. הֲרֵי זֶה לֹא יִמְכְּרֶנָּה לֹא לַתַּגָּר וְלֹא לְחָרָם וְלֹא לְהָרָג, מִפְּנֵי שֶׁמְּרַמִּין בָּהּ אֶת אֲחֵרִים. אֶלָּא יִקֳּבֶנָּה וְיִתְלֶנָּה בְּצַוַּאר בְּנוֹ אוֹ בְּצַוַּאר בִּתּוֹ

To what extent can the coin erode and it will still be permitted for one to maintain it as a coin? With regard to a sela, until it erodes so that its value reaches one shekel, i.e., half a sela. With regard to a dinar, it can be used as a dinar until it erodes so that its value reaches one-quarter. Once it erodes to the point where its value reaches an issar less than that, it is prohibited to spend it. He may not sell the invalidated coin to a merchant, nor to a violent man, nor to a murderer, because they deceive others with it or force them to take it. Rather, he should perforate it and suspend it as an ornament on the neck of his son or the neck of his daughter.