Todo lo que se gana dinero por otra cosa [La gemara explica: Todo lo que se evalúa como dinero por otra cosa; todo lo que, si se va a dar como dinero para otra cosa, debe evaluarse— es decir, todo chattel (metaltelin), aparte de la moneda] —una vez que uno se lo apropia, el otro es responsable de su intercambio. [Es decir, una vez que uno de ellos lo tira (como un acto de adquisición), el otro es responsable de su intercambio si se perdió o murió, donde sea (lo que se adquirió), aunque él (el comprador) No lo jalé. Porque cuando el vendedor tira de la bufanda o un objeto (diferente), el comprador adquiere el objeto comprado donde sea que esté, aunque el objeto por el que se adquiere no vale un p'rutah, siempre que no sea un monedas o frutas, estas no efectúan dicha adquisición. Y todas las cosas son adquiridas por (tal) intercambio (califina)— metaltelin, fiadores y tierra —con la excepción de la moneda, que no es adquirida por califina, la mentalidad de uno está en la figura (impresa) en la moneda y no en la sustancia misma; y la figura es susceptible de borrarse. Por lo tanto, si uno tomó moneda sin peso ni cuenta y dijo: "Esto es un califín para ese campo, o fiador u objeto", una vez que el otro (el vendedor) lo tira, él (el comprador) es responsable de su intercambio. Por el hecho de que no fue pesado o contado, pone de manifiesto que no había mentalidad en la figura (impresa). Y no hay medios disponibles para la adquisición de moneda que no está disponible de inmediato, excepto agav, (adquisición de la moneda) junto con la tierra.] ¿Cómo es eso? Si un buey fue cambiado por un asno, o un asno por un buey, una vez que el primero se apropia (cualquier animal), el otro es responsable de su intercambio. El dominio del Templo (adquiere con) dinero, y el dominio de los laicos, con jázaca. [Si el tesorero del Templo da dinero por una bestia, incluso (si la bestia estuviera) "en el fin del mundo", lo adquiere; pero los laicos adquieren solo con jázaka, es decir, tirando. Y si un laico dio dinero por algo, siempre y cuando no lo haya sacado, no lo adquiere, y el vendedor debe devolver el dinero si él (el comprador) retrocede y él (el que retrocede) viene bajo (una imprecación, a saber :) "El que castigó (... castigará al que no cumpla su palabra"). Pero si el comprador sacó el objeto, incluso si aún no ha pagado la cantidad estipulada, ninguno puede retroceder fuera. Y si él no dio el dinero ni sacó el objeto, sino que solo llegó a un acuerdo con el vendedor para comprar a un precio determinado—incluso si él dijo: "Ustedes son mis testigos", no hay nada (vinculante) en esto, y él ni siquiera tiene una imprecación (si retrocede)]. Uno "decir" al Templo es como "dar" a los laicos. [Si uno dice: "Este buey es una ofrenda quemada; esta casa está consagrada"—incluso si fuera "en el fin del mundo", el Templo lo adquiere. Pero con los laicos, no hay adquisición hasta que él (el comprador) tira del animal o realiza un acto de jázakah en la casa.]
Bartenura on Mishnah Kiddushin
כל הנעשה דמים באחר – The Gemara explains (Kiddushin 28a-b): whatever is assessed as an equivalent (i.e., an exchange is meant and not a sale for cash), [for] anything – if one comes to give him money for another thing, must assess its value, that is, all the movables except for coins.
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English Explanation of Mishnah Kiddushin
Introduction
The first half of the mishnah discusses acquiring things through barter. The second half of the mishnah delves into the difference between the laws of acquisition for the Temple and those for an ordinary person.
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Bartenura on Mishnah Kiddushin
כיון שזכה זה – that is to say, once the first [person] pulls, the second is obligated for an exchange (I.e., a form of possession by handing to the purchaser an object as a symbolical substitute), in every place that they are, and if they died or lost it, and even though he had not pulled, since through the pulling by the seller of the scarf or the object, the object is acquired by the purchaser in whatever place he is in. And even though the object that they are purchasing is not worth at least a penny, and as long as it is not a coin or produce, with these – we do not acquire through them. And all things are acquired by exchange – movables, slaves and property, except for coinage which is not acquired through exchange, since the minds of people are [focused] on the form of the coin and not on its substance. For its form is likely to become nullified. Therefore, if a person purchased a coin without weight or without number, and said: “these are in exchange for a certain field,” or a certain slave, or a certain object, since this one pulled it, the other is liable in its exchange, for he has revealed his thought that he is not strict about its form since he didn’t weigh it or count it. For there is no way that the acquisition of the coin will take effect where it is lacking in his eyes, other than to acquire it along with land.
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English Explanation of Mishnah Kiddushin
Whatever can be used as payment for another object, as soon as this one takes possession [of the object], the other one assumes liability for what is given in exchange. How so? If one exchanges an ox for a cow, or a donkey for an ox, as soon as this one takes possession, the other one assumes liability for what is given in exchange. The general rule of acquiring things through exchange is illustrated simply in the example of the cow and ox. If Reuven and Shimon exchange an ox for a cow, when Reuven takes physical possession of Shimon’s cow, Shimon becomes owner of the ox, even if Shimon doesn’t take physical possession. The implication would be that if the ox dies or is stolen, Shimon is out of luck for it is his ox that died or was stolen. Alternatively, if the oxen market rises dramatically Shimon wins out. For better or for worse, in an exchange once one party takes possession of one of the objects being exchanged, the other party automatically owns the other object.
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Bartenura on Mishnah Kiddushin
רשות הגבוה בכסף – the treasurer who gave monies for the animal for the needs of the Temple treasury, even if it is at the end of the world, he has acquired it. But regarding a commoner who cannot acquire other than through claim based upon undisturbed possession, that is until he pulls it. And if the commoner gave money for the object, as long as he didn’t pull the object, he did not acquire it, and the seller can return the monies if he retracts from the sale of the object, and he accepts upon himself [the curse] of “he who punished” ( see Mishnah Bava Metzia, Chapter 4, Mishnah 2) (for not standing by his word). But if the purchaser pulled the object, even though he had not given the monies that he had stipulated, neither party of them can retract. And if he did not give the monies and did not pull the object, but rather, were pardoned on the sale in the presence of witnesses and he (i.e., the purchaser) was reconciled that her would purchase it for such-and-such an amount, and his fellow was reconciled to sell it for such-and-such an amount, even if he said: “you are my witnesses,” there is nothing in those words, and even [the curse] “he who punished” (for not standing by his word) is not here.
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English Explanation of Mishnah Kiddushin
The sanctuary’s title to property [is acquired] by money; the title of an ordinary person to property by hazakah. Ordinary people cannot acquire movable property by using money (see mishnah five), but the Temple can use money to acquire movable property. So if the Temple’s treasurer wants to buy a cow, once he gives the cow’s owner money the cow is sanctified and belongs to the Temple.
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Bartenura on Mishnah Kiddushin
אמירתו לגבוה כמסירתו להדיוט – He who says: “This bull is for a burnt-offering” or “this house is devoted to the Temple treasury, even if it is at the end of the world, he has acquired it. And the common person does not acquire until he pulls the animal’ and takes hold of the house.
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English Explanation of Mishnah Kiddushin
Dedication to the sanctuary is equal to delivery to an ordinary person. A verbal declaration is not sufficient to transfer ownership. In other words, if I just pick up an object and say “This belongs to Reuven”, the object does not yet belong to Reuven. However, when it comes to dedicating something to the Temple, a verbal declaration is sufficient. If I state, “This cow belongs to the Temple,” the cow belongs to the Temple and is considered sacred. We can see through both of these sections that the Temple more easily acquires property than does an ordinary human being.
