Talmud Bavli
Talmud Bavli

Musar for Bava Metzia 87:13

רבי שמעון אומר כל שהכסף בידו ידו על העליונה:

HE WILL TAKE VENGEANCE OF HIM WHO DOES NOT STAND BY HIS WORD. R. SIMEON SAID: HE WHO HAS THE MONEY IN HIS HAND HAS THE ADVANTAGE.<span class="x" onmousemove="('comment',' Lit., 'his hand is uppermost'. The general principle of this Mishnah is this: When one makes a purchase, the delivery of the money does not complete the transaction, and either party can withdraw from the bargain; on the other hand, once the goods are taken, the transaction is absolute and irrevocable, and neither party can withdraw, the purchase price being regarded henceforth as an ordinary debt caused by a loan. Now, in ancient days. when the value of coins depended on their weight and general condition, coins of one metal or denomination might themselves be purchased with other coins. Consequently, in such a transaction, it becomes necessary to determine which is to be regarded as the money and which as the goods. The Mishnah proceeds on the principle that those coins which have greater currency than others rank as money vis a vis the others, which are then regarded merely as movables. Now, silver coin had greater currency than gold coin — probably because the latter represented an unusually large sum of money in an agricultural community where money is generally scarce. Consequently, if one purchase gold denarii for silver denarii, as soon as he takes possession of the gold, the bargain is irrevocable and he is bound to render the silver coins to the vendor, i.e., the gold of the vendor gives him a legal title to the silver. On the other hand, if he first takes possession of the silver, the bargain is not concluded; hence revocable. On the same lines, copper coin rank as money vis a vis silver, so that when the former is taken, the transaction is legally closed; but not the reverse. The same principle operates in the other clauses of the Mishnah dealing with the purchase of money. In the case of barter, however, as soon as one party takes possession of the article that is bartered, the transaction is consummated, and neither party may withdraw. ');"><sup>12</sup></span>

Shenei Luchot HaBerit

We have explained this portion from the vantage point of sanctifying one's body and one's financial dealings. But the choicest part of sanctifying one's body is sanctifying the mouth. For this is what distinguishes a person from other living creatures, such that he is called a speaking being: It is written (Genesis 2:7), "and man became a living being" - and Onkelos (the classic Aramaic translation of the Torah) renders this as, "man (Adam) became a talking spirit." From this stems the duty of a person to fulfill everything that comes out of his mouth, as it is stated (Deuteronomy 23:24) "You must keep what has come out of your lips." And even though this is mentioned in connection with vows, that is as an additional warning [not to default on vows]. Regardless, it is also stated about everything. For our external speech flows from our inner speech, and that is the speech that God and the angels use. And it is this speech that God uses when speaking with us, as it is stated [in many places], "And God spoke, etc." - and [there,] it is written, "saying," to be a warning to us that our inner speech come from our souls which is a portion of God above. Hence, all of a person's toil should be towards his mouth. Woe to him and to his soul of the one who defiles himself with foul language or lies or that which is similar to them. Rather, care must be taken in avoiding evil and guarding the mouth even in mundane conversation. Truly one should only open one's mouth in praise and thanksgiving to God, with the voice of Torah [study] and of prayer. And then, 'the voice will be the voice of Jacob,' and the external speech will flow from the inner [speech]. But the generation of the flood, as well as the generation of the [Tower of Babel], did not stand by their inner speech. Hence anyone who does not stand by his word must accept upon himself [the curse of (Bava Metzia 44a),] "He Who exacted payment from the people of the generation of the flood, and from the generation of [the Tower of Babel], will exact payment [from whoever does not stand by his statement]."
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