Bava Batra 180

מנה מאתן וארבעין הוו אלא שמע מינה תלת ש"מ מנה של קדש כפול היה ושמע מינה מוסיפין על המדות ואין מוסיפין יותר משתות ושמע מינה שתותא מלבר

Was the <i>maneh</i> two hundred and forty [<i>denarii</i>].<span class="x" onmousemove="('comment',' The maneh, according to Ezekiel, was twenty + twenty-five + ten + five shekels= sixty shekels =two hundred and forty denarii (one shekel =four denarii). But elsewhere it is stated that the maneh contains only twenty-five shekels or sela'im = only a hundred. (Cf. Keth. 10a). ');">¹</span> But three things are to be inferred from this. It is to be inferred that the holy <i>maneh</i> was doubled;<span class="x" onmousemove="('comment',' The ordinary maneh contained twenty-five shekels. Having added a sixth milbar, [H] (from outside the quantity) = a fifth milgaw [H] (from inside), the value of the maneh rose to thirty shekels. The holy shekel, being doubled, is, therefore, worth sixty shekels or two hundred and forty denarii. ');">²</span> it is to be inferred that the [standard of] measures<span class="x" onmousemove="('comment',' I.e. measures and coins. ');">³</span>

רב פפא בר שמואל תקין כיילא בר תלתא קפיזי אמרו ליה והא אמר שמואל אין מוסיפין על המדות יותר משתות אמר להו אנא כיילא חדתא תקיני שדריה לפומבדיתא ולא קבלוה שדריה לפאפוניא וקבלוה וקרו ליה רוז פפא

may be increased,<span class="x" onmousemove="('comment',' As the maneh had been increased from twenty-five to thirty shekels, (in the case of the ordinary shekel) and from fifty to sixty shekels (in the case of the holy shekel). ');">⁴</span> though that increase must not be more than a sixth;<span class="x" onmousemove="('comment',' As the increase of the maneh was by no more than a sixth. ');">⁵</span> and it is to be inferred that the sixth is to be exclusive.<span class="x" onmousemove="('comment',' Lit. 'from the outside'. The quantity is divided into five parts and a sixth is added 'from the outside'. A sixth milbar = a fifth milgaw. Cf. n. 1. ');">⁶</span>

(סימן אוצרי פירות אין אוצרין ואין מוציאין ואין משתכרין פעמים בביצים מתריעין ולא מוציאין)

R. Papa b. Samuel introduced a measure of three kefiza.<span class="x" onmousemove="('comment',' [H] [G], Persian Kamij, a measure containing three log. Measure of three kefiza nine log. Others hold that the kefiza contained one log only. and R. Papa's new measure contained, accordingly. three log. ');">⁷</span> They said unto him: Did not Samuel say that measures must not be increased by more than a sixth?<span class="x" onmousemove="('comment',' A nine-log measure is bigger than half a tarkab (6 log) by a third milbar (a half milgaw). According to the second statement in the previous note, the comparison is between the half-kab (two log) and the kefiza (three 10a), the difference between which is also a third milbar. ');">⁸</span> — He said unto them: I have introduced a new measure.<span class="x" onmousemove="('comment',' Not an enlargement of an old one. No mistaken charges would consequently take place. ');">⁹</span>

תנו רבנן אוצרי פירות ומלוי ברבית ומקטיני איפה ומפקיעי שערים עליהן הכתוב אומר (עמוס ח, ה) לאמר מתי יעבור החדש ונשבירה שבר והשבת ונפתחה בר להקטין איפה ולהגדיל שקל ולעות מאזני מרמה וכתיב (עמוס ח, ז) נשבע ה' בגאון יעקב אם אשכח לנצח כל מעשיהם

He sent it to Pumbeditha, but they did not adopt it. He sent it to Papunia and they adopted it and named it Roz-Papa.<span class="x" onmousemove="('comment',' [ [H] or [H] Riz (Obermeyer. op. cit. p. 242. n. 2), a Persian measure, accordingly, Papa's measure.] ');">¹⁰</span> (Mnemonic Sign: <i>Hoarders of fruit must not hoard, carry out, profit, twice in eggs. Prayers are offered and not caused to go out</i>.)<span class="x" onmousemove="('comment',' The mnemonic consists of key-words or phrases in the teachings of the Rabbis that follow. ');">¹¹</span> Our Rabbis taught: Concerning those who hoard fruit,<span class="x" onmousemove="('comment',' To sell it later when prices have risen. 'To corner'. ');">¹²</span>

אוצרי פירות כגון מאן אמר ר' יוחנן כגון שבתי אצר פירות

lend money on usury, reduce the measures and raise prices, Scripture says, <i>Saying: 'When will the new moon be gone, that we may sell grain? And the Sabbath, that we may set forth corn? Making the ephah small, and the <i>shekel</i> great, and falsifying the balances of deceit</i>.<span class="x" onmousemove="('comment',' Amos VIII, 5. ');">¹³</span> And [concerning these] it is [further] written in Scripture, The Lord hath sworn by the pride of Jacob: Surely I will never forget any of their works.<span class="x" onmousemove="('comment',' Ibid, v. 7. ');">¹⁴</span> Who, for instance, may be classed among fruit hoarders?<span class="x" onmousemove="('comment',' Lit., 'fruit hoarders like whom?' ');">¹⁵</span>

אבוה דשמואל מזבין להו לפירי בתרעא חרפא כתרעא חרפא שמואל בריה משהי לפירי ומזבין להו בתרעא אפלא כתרעא חרפא שלחו מתם טבא דאבא מדברא מ"ט תרעא דרווח רווח

— R. Johanan said: [A person], for instance, like Shabbethai the fruit hoarder.<span class="x" onmousemove="('comment',' Who accumulated fruit and sold them to the poor when prices rose. ');">¹⁶</span> Samuel's father used to sell fruit during the [prevalence of the] early [market] price[s]<span class="x" onmousemove="('comment',' The prices prevailing immediately after the harvest. ');">¹⁷</span> at the early price.<span class="x" onmousemove="('comment',' I.e., cheap, so that others also might be induced to sell, and thus keep prices down throughout the year. ');">¹⁸</span>

אמר רב עושה אדם את קבו אוצר תניא נמי הכי אין אוצרין פירות דברים שיש בהן חיי נפש כגון יינות שמנין וסלתות אבל תבלין כמון ופלפלין מותר במה דברים אמורים בלוקח מן השוק אבל במכניס משלו מותר

Samuel his son retained the fruit and sold them, when the late [market] prices [were current], at the early [market] price.<span class="x" onmousemove="('comment',' Thus enabling the poor to purchase fruit cheaply when prices were high and beyond their means. ');">¹⁹</span> Word was sent from there:<span class="x" onmousemove="('comment',' I.e., Palestine. ');">²⁰</span> 'The father's [action] is better than the son's.' What is the reason? — Prices that have been eased remain so.<span class="x" onmousemove="('comment',' If prices are kept down from the very beginning (as Samuel's father helped to do) they remain at a low level throughout the year. If, however, they have once been forced up, some cheaper selling later (as Samuel did) will not easily bring them down. ');">²¹</span>

ומותר לאדם לאצור פירות בארץ ישראל ג' שנים ערב שביעית ושביעית ומוצאי שביעית

Rab said: A person may store his own <i>kab</i> [of produce].<span class="x" onmousemove="('comment',' The prohibition is only against hoarding for trading purposes. ');">²²</span> The same has also been taught [elsewhere]:<span class="x" onmousemove="('comment',' Tosef. A.Z. V. ');">²³</span> Fruit [and] things which are life's necessities as, for instance, wines, oils and the various kinds of flour, must not be hoarded; but spices, cumin and pepper may. The prohibitions mentioned apply [only] to one buying from the market, but [in the case of him] who brings in [for storage] of his own, [this is] permitted. In Palestine<span class="x" onmousemove="('comment',' Lit., 'the land of Israel'. ');">²⁴</span>

ובשני בצורת אפי' קב חרובין לא יאצור מפני שמכניס מארה בשערים אמר ליה רבי יוסי בר' חנינא לפוגא שמעיה פוק אצר לי פירי שלש שנים ערב שביעית ושביעית ומוצאי שביעית

one may store fruit for [the following] three years: The eve of the Sabbatical year,<span class="x" onmousemove="('comment',' The sixth year of the Septennial period, when produce has to be stored away for the following (Sabbatical) year when no cultivation of the land is allowed, and for the year following it when there will be no yield of produce till its conclusion. ');">²⁵</span> the Sabbatical year, and the conclusion of the Sabbatical year.<span class="x" onmousemove="('comment',' I.e., the year beginning with the conclusion of the Sabbatical year. viz. the first year of the next Septennial period. V. previous note. ');">²⁶</span> In years of famine one must not hoard even a <i>kab</i> of carobs,<span class="x" onmousemove="('comment',' I.e., even the cheapest fruit. ');">²⁷</span>

ת"ר אין מוציאין פירות מא"י דברים שיש בהן חיי נפש כגון יינות שמנים וסלתות ר' יהודה בן בתירא מתיר ביין מפני שממעט את התיפלה וכשם שאין מוציאין מארץ לחו"ל כך אין מוציאין מארץ ישראל לסוריא ורבי מתיר

because thereby one brings a curse on the market prices. R. Jose b. Hanina said to his attendant Puga: Go, store away for me fruit for [the following] three years: The eve of the Sabbatical year,<span class="x" onmousemove="('comment',' V. p. 373, n. 13. ');">²⁸</span> and the Sabbatical year, and the conclusion of the Sabbatical year.<span class="x" onmousemove="('comment',' V. loc. cit., n. 14. ');">²⁹</span> Our Rabbis taught:<span class="x" onmousemove="('comment',' Tosef. A.Z. ibid. ');">³⁰</span> One must not carry out of Palestine<span class="x" onmousemove="('comment',' V. p. 373. n. 12. ');">³¹</span> fruit [and] things which are life's necessities such as, for instance, wines, oils and the various kinds of flour. R. Judah b. Bathyra permits [it] in [the case of] wine, because [thereby] one diminishes levity. And as it is not permitted to carry away out of the land [of Palestine] into a foreign country, so it is not permitted to carry away out of Palestine<span class="x" onmousemove="('comment',' V. loc. cit., n. 14. ');">²⁹</span> to Syria.<span class="x" onmousemove="('comment',' Though it had been included in the land of Israel in the time of David. ');">³²</span> And Rabbi permits this