Tutto ciò che viene guadagnato per qualcos'altro [La gemara spiega: Tutto ciò che viene valutato come denaro per qualcos'altro; tutto ciò che, se deve essere dato come denaro per qualcos'altro, deve essere valutato— cioè, tutto il castel (metaltelin), tranne la valuta] —una volta che l'uno si appropria, l'altro è responsabile del suo scambio. [Cioè, una volta che uno di essi lo tira (come atto di acquisizione), l'altro è responsabile del suo scambio in caso di smarrimento o morte, dovunque (ciò che è stato acquisito) può essere, anche se lui (l'acquirente) non l'ha tirato. Dal momento che il venditore tira la sciarpa o un (diverso) oggetto, l'oggetto acquistato viene acquisito dal compratore ovunque esso sia, anche se l'oggetto con cui viene acquisito non vale un p'rutah, purché non sia un monete o frutti, questi non incidono su tale acquisizione. E tutte le cose sono acquisite da (tale) scambio (chalifin)— metaltelin, bondmen e land —con l'eccezione della valuta, che non è acquisita da Chalifin, la propria mentalità è sulla figura (impressa) nella valuta e non sulla sostanza stessa; e la figura è suscettibile di cancellazione. Pertanto, se uno ha preso la valuta senza peso o conteggio e ha detto: "Questo è un esempio per quel campo, o bondman o oggetto", una volta che l'altro (il venditore) la tira, lui (l'acquirente) è responsabile del suo cambio. Per il fatto che non è stato pesato o contato, si manifesta che non vi era alcuna mentalità sulla figura (impressa). E nessun mezzo è disponibile per l'acquisizione di valuta che non è immediatamente a portata di mano tranne l'agav (acquisizione della valuta) insieme alla terra.] Come? Se un bue viene scambiato con un asino, o un asino con un bue, una volta che il primo si appropria (uno degli animali), l'altro è responsabile del suo scambio. Il dominio del Tempio (acquisisce con) denaro, e il dominio dei laici, con Chazakah. [Se il tesoriere del Tempio dà soldi per una bestia, anche (se la bestia fosse) "alla fine del mondo", la acquisisce; ma i laici acquisiscono solo con chazakah, cioè tirando. E se un laico ha dato denaro per qualcosa, purché non lo tirasse, non lo acquisiva, e il venditore deve restituire il denaro se lui (il compratore) si ritira, e lui (colui che si ritira) viene sotto (un'imprecisione, vale a dire :) "Colui che ha punito (... punirà chi non mantiene la sua parola.") Ma se l'acquirente ha tirato l'oggetto, anche se non ha ancora pagato l'importo stabilito, né può tornare indietro su. E se non ha dato i soldi né ha tirato l'oggetto, ma ha raggiunto un accordo con il venditore per l'acquisto a un determinato prezzo—anche se ha detto: "Tu sei il mio testimone", non c'è nulla (vincolante) in questo, e non cade nemmeno sotto una imprecazione (se si ritira)]. Il "dire" al Tempio è come "dare" ai laici. [Se uno dice: "Questo bue è un olocausto; questa casa è consacrata"—anche se fosse "alla fine del mondo", il Tempio lo acquisisce. Ma con i laici non c'è acquisizione fino a quando (l'acquirente) non tira l'animale o compie un atto di chazakah in 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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
