Talmud zu Arakhin 6:1

שׁוּם הַיְתוֹמִים, שְׁלשִׁים יוֹם, וְשׁוּם הַהֶקְדֵּשׁ, שִׁשִּׁים יוֹם, וּמַכְרִיזִין בַּבֹּקֶר וּבָעָרֶב. הַמַּקְדִּישׁ נְכָסָיו וְהָיְתָה עָלָיו כְּתֻבַּת אִשָּׁה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּשֶׁיְּגָרְשֶׁנָּה, יַדִּיר הֲנָאָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵינוֹ צָרִיךְ. כַּיוֹצֵא בוֹ אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אַף הֶעָרֵב לָאִשָּׁה בִכְתֻבָּתָה וְהָיָה בַעְלָהּ מְגָרְשָׁהּ, יַדִּיר הֲנָאָה, שֶׁמָּא יַעֲשֶׂה קְנוּנְיָא עַל נְכָסָיו שֶׁל זֶה וְיַחֲזִיר אֶת אִשְׁתּוֹ:

[Das Eigentum] von Waisenkindern, das bewertet wurde [muss für] dreißig Tage proklamiert werden. Und [das Eigentum] des Heiligtums, das seit sechzig Tagen bewertet wurde. Sie müssen die Proklamation morgens und abends machen. Wenn ein Mann sein Eigentum dem Heiligtum widmet und er dennoch für seine Frau haftet's ketubah: Rabbi Eliezer sagt: Wenn er sich von ihr scheiden lässt, muss er schwören, dass er keinen weiteren Nutzen aus ihr ziehen wird. Rabbi Joshua sagt: Er braucht das nicht zu tun. In ähnlicher Weise sagte Rabban Shimon ben Gamaliel: Auch wenn man die Ketuba einer Frau garantiert und ihr Ehemann sich von ihr scheiden lässt, muss der Ehemann schwören, keinen Nutzen aus ihr zu ziehen, damit er keine Verschwörung gegen das Eigentum dieses Mannes [des Bürgen] macht und seine nimmt Frau wieder zurück.

Jerusalem Talmud Ketubot

HALAKHAH: “If the judges estimated one sixth too little or too much,” etc. As you say for a private person, in real estate up to one third¹⁰⁶R. Joḥanan was reported to say in Halakhah 4 that in real estate the deviation must be 100%. This is interpreted here to mean than the overcharge cannot be more than 100% of the undercharge, 150% vs. 50%, giving a ratio of 3 to 1 (Pnei Mosheh).., in movables up to one sixth⁸⁰Lev. 25:14: “If you sell a sale to you neighbor or buy from your neighbor’s hand, do not overcharge one another.” Rabbinic interpretation holds that an overcharge of a sixth, 16²/₃%, entitles the injured party to rescind the transaction.. And similarly, for Temple property, in real estate up to one sixth, in movables up to [one in] twelve¹⁰⁷For redemption of property dedicated to the Temple, all terms are halved or doubled to the advantage of the Temple as exemplified in the Mishnah, next Note.. There¹⁰⁸Arakhin 6:1; cf. Tosephta Ketubot 11:3., we have stated: “The estimation for orphans is thirty days, the estimation for Temple property sixty days, and one publicly announces mornings and evenings¹⁰⁹The court’s herald announces the sale twice daily in public..” And why thirty? In order to empower the orphans. Why should they not announce longer? Up to thirty days you empower the orphans, more than that you diminish their power¹¹⁰In less than 30 days one is not sure that all potential buyers hear of the sale; a shorter period would diminish the number of bidders. If the process is drawn out too long, people lose interest and one diminishes the number of buyers.. Why do you not say that for Temple property? Temple property is different because each offer made is firm¹¹¹Each offer made to the Temple administration obliges the bidder to act on his bid until he is notified that he was released from his obligation because a higher bid was accepted. The Temple does not have to worry that it would lose bidders in a drawn out process.. Then they should announce forever! If suffices for the Temple that it should be twice that of a private person. Rebbi Yudan said, since you say that Temple property is different because each offer made is firm, this implies that if they find their estimation they do not continue but close the deal¹¹²If the administration had decided on an adequate price, the first bidder meeting this price can immediately be given possession and the public announcements stopped, since the Temple will get its full price. The sixty day period is a possibility, not a necessity..

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