Kiddushin 56
הניחא לרב ששת דאמר פירות עבדי חליפין אלא לר"נ דאמר פירות לא עבדי חליפין מאי איכא למימר
Now, on the original hypothesis, that coin can effect a barter, what is meant by HOW SO?<span class="x" onmousemove="('comment',' I.e., why is an instance given which does not illustrate the use of money as barter?');"><sup>1</sup></span> - It means this: And produce too can effect a barter.
מ"ט סבר לה כר' יוחנן דאמר דבר תורה מעות קונות ומה טעם אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חיטיך בעלייה
Now, this agrees with R'Shesheth, who maintained: Produce can effect a barter. But on R'Nahman's view, viz. , that produce cannot effect a barter, what can be said? - It means this: Money sometimes ranks as [an object of] barter.
מילתא דשכיח גזרו בה רבנן מילתא דלא שכיח לא גזרו בה רבנן
HOW SO? IF ONE BARTERS THE MONEY OF AN OX FOR A COW, OR THE MONEY OF AN ASS FOR AN OX.<span class="x" onmousemove="('comment',' E.g., A sells an ox to B for a certain sum of money, and B takes possession, thereby becoming indebted to A for the purchase price. Then B says: 'I will give you a cow for the purchase price of the ox,' to which A agrees. Now, though this is theoretically a fresh transaction, viz., B sells a cow to A, the money owing by B for the ox being regarded as though delivered to him by A for the cow, and it is a principle that the delivery of money alone does not consummate a purchase, it does so here, and neither can retract, i.e.,it is barter, not payment.');"><sup>2</sup></span>
ולר"ל דאמר משיכה מפורשת מן התורה הניחא אי סבר לה כרב ששת דאמר פירות עבדי חליפין מתרץ כרב ששת
What is the reason? - He agrees with R'Johanan, who said: Biblically speaking, money effects a title. Why then was it decreed that only meshikah gives possession?
אלא אי סבר לה כר"נ דאמר פירות לא עבדי חליפין ומטבע לא קני במאי מוקי לה על כרחך כרב ששת ס"ל:
As a precautionary measure, lest he say to him, 'Your wheat was burnt in the loft.'<span class="x" onmousemove="('comment',' V. p. 126, n. 7.');"><sup>3</sup></span> Now, the Rabbis enacted a preventive measure only for a usual occurrence, but not for an unusual occurrence.<span class="x" onmousemove="('comment',' Such a transaction as described in note 2; consequently, the Biblical law operates.');"><sup>4</sup></span>
<big><strong>מתני׳</strong></big> רשות הגבוה בכסף ורשות ההדיוט בחזקה אמירתו לגבוה כמסירתו להדיוט:
Now, according to Resh Lakish, who maintains that meshikah is explicitly required by Biblical law: it is well if he agrees with R'Shesheth, who rules [that] produce can effect a barter; then he can explain it as R'Shesheth. But if he holds with R'Nahman, that produce cannot effect a barter, whilst money does not effect a title [at all], how can he explain it?<span class="x" onmousemove="('comment',' For, as we have seen, on the original hypothesis either of these is involved.');"><sup>5</sup></span>
<big><strong>גמ׳</strong></big> ת"ר כיצד רשות הגבוה בכסף גיזבר שנתן מעות בבהמה אפי' בהמה בסוף העולם קנה ובהדיוט לא קנה עד שימשוך
- You are forced to say that he agrees with R'Shesheth.<span class="x" onmousemove="('comment',' The whole passage occurs again in B.M. 46a-b.');"><sup>6</sup></span> <big><b>MISHNAH: </b></big>THE SANCTUARY'S<span class="x" onmousemove="('comment',' Lit., 'the Highest'.');"><sup>7</sup></span>
כיצד אמירתו לגבוה כמסירתו להדיוט האומר שור זה עולה בית זה הקדש אפי' בסוף העולם קנה בהדיוט לא קנה
TITLE TO PROPERTY [IS ACQUIRED] BY MONEY; THE TITLE OF A COMMON MAN TO PROPERTY BY HAZAKAH.<span class="x" onmousemove="('comment',' This is explained in the GEMARA:');"><sup>8</sup></span> DEDICATION TO THE SANCTUARY IS EQUAL TO DELIVERY TO A COMMON PERSON. <big><b>GEMARA: </b></big>Our Rabbis taught: How is the Sanctuary's title [acquired] by money? If the [Temple] treasurer pays money for an animal, even if the animal is at the world's end, he acquires it; whereas a common person gains no title until he performs meshikah. How is dedication to the Sanctuary equal to delivery to a common person? If one declares, 'This ox be a burnt-offering,' 'This house be hekdesh,' even if they are at the world's end, it [hekdesh] acquires them; whereas a common person gains no title<span class="x" onmousemove="('comment',' In similar circumstances.');"><sup>9</sup></span>