Bekhorot 50a — the Talmud in English

Rabbi Yohanan says: a Hadrianic dinar

a gold dinar minted in the coinage of the emperor Hadrian

or a dinar Trajanic

in the coinage of the emperor Trajan,

that is worn

extremely old, and the name of the king has been worn away because of its age,

which is sold

these dinars

for twenty-five zuz

a Tyrian silver dinar —

subtract from them

from these gold dinars

a sixth

one-sixth,

and the remainder,

what remains of that dinar after deducting the sixth, is the measure

for the redemption of the son.

And we challenge this:

these

remaining after the deduction of the sixth,

are twenty-one

zuz

less a danka

less one-sixth

it turns out!

For the entire gold dinar contains twenty-five zuz. And a sixth of twenty-five zuz is four zuz and a sixth. It follows that after deducting a sixth from it, twenty-one zuz less a sixth remain. But for the redemption of the son, five sela are sufficient, which are twenty zuz, since the sela is four zuz.

And we answer:

rather, subtract a sixth

from the gold dinar

and

another

zuz, and these

remaining are the measure for

the redemption of the son.

And we challenge again:

still

it is difficult, for after deducting the zuz only

twenty

zuz

less a danka

less a sixth

it turns out!

But we require twenty zuz.

And we answer:

rather, subtract

first

a zuz

from the gold dinar. And twenty-four zuz remain. And afterward subtract another sixth from the remaining twenty-four, which is four zuz. It follows that in what remains there is exactly the measure for the redemption of the son.

For

now

they amount to twenty weights

dinars

in the weight

by the weight

of a dinar

Tyrian.

For they are twenty-eight zuz and halves and

another

half of a danka!

That is, twenty Tyrian dinars are equal to twenty-eight and a half Arabian dinars, and another pondion [half a sixth of a dinar].

Rava said: selaim

sela, which are consecrated shekels

of the Torah —

three

dinars

and a third it is

each sela.

For

this

is written: “Twenty gera is the shekel.” And we translate: “twenty ma'in.” And it was taught: Six silver ma'a

are

a dinar!

It follows that the shekel is equal to three dinars and a third.

We challenge:

One who consecrates his field when the Jubilee is in force redeems every area sufficient for sowing a homer of barley from it for fifty silver shekels. This calculation applies when he consecrated it in the first year of the Jubilee, so that it does not leave the possession of the consecration except at the next Jubilee. It follows that he consecrated it for forty-nine years. But if he consecrated it two or three years before the Jubilee, he gives for its redemption a sela and a pondion for each year remaining until it leaves at the Jubilee. It follows that the redemption value for forty-nine years is forty-nine sela and forty-nine pondion.

And it is taught concerning this in the Torat Kohanim:

“But is not a consecrated sela forty-eight pondion

since the sela is four dinars, the dinar is six ma'in, and the ma'a is two pondion

,

what is the nature of this pondion?

It is

a kilbon

a surcharge

for each detail!

So that for the redemption of each year separately there should be an addition of one forty-ninth of a pondion as a surcharge onto the redemption measure, so that it should not be exactly restricted.

In any event, it is difficult, for it is taught that the sela is forty-eight pondion. And two pondion are a ma'a. Since two pondion are a ma'a, and six ma'in are a dinar, it follows that the dinar is equal to twelve pondion. And a sela, which is forty-eight pondion, is four dinars. How then did you say that the sela is three dinars and a third?

And we answer: this that it is taught that the sela is forty-eight pondion applies

after they added to them.

For they added one-sixth to the measure of the consecrated shekel [externally, which is one-fifth internally], and made it twenty-four ma'in, like the measure of a Tyrian sela.

And

as it was taught: “Twenty gera shall the shekel be.”

We learn that the shekel is twenty gera

a ma'a

. And from where [do we know] that if he wishes to add

to its measure

he may add? The verse says: “shall be.”

For there can be another existence in it.

One might

even

deduct

from its measure

? The verse says: “It is twenty gera.”

This indicates specifically “twenty,” and not less.

Rav Ashi sent seventeen zuz to Rav Aha, son of Ravina,

for he was a

for

the sake of

the redemption of the son.

And

he sent him word

Rav Ashi:

Let my master send me

back

a third

of a zuz

extra that is present in them

in the five sela! For this follows Rava, who said above that a Torah sela is equal to three zuz and a third. Thus five sela amount to sixteen zuz and two-thirds. Therefore I gave you one-third of a zuz more than the measure.

He sent him word

Rav Aha to Rav Ashi: On the contrary, not only did you not give too much, but you still have to add. And

let my master send me

another

three

zuz

other! For

this

was added to them

to the Torah sela, one-sixth. And now the measure of five sela is twenty zuz.

Rabbi Hanina said: Every “silver” stated in the Torah without specification —

it is

a sela!

And unspecified “silver” stated in

the Prophets —

it is

a litrin!

A mane. And the mane is twenty-five sela. And unspecified “silver” stated in

the Writings —

it is

a kintarin!

And it is a coin of one hundred sela.

Except for Ephron’s silver,

which he received from Abraham in exchange for the Cave of Machpelah,

for even though

it is

written in the Torah

in the expression “silver

without specification” —

it was kintarin

it was.

For

this

is written: “Four hundred shekels of silver, current with the merchant.”

Which indicates that wherever there are merchants, they accept it as shekels. And this applies specifically to kintarin. For

there is a place where they call a kintara, a tikla.

But sela and litrin are not called there by the name shekels.

Rabbi Oshaya said: The Sages sought

to

conceal all the silver and gold in the world

and prohibit deriving benefit from it,

because of the silver and gold of

the chamber in

Jerusalem!

And it belongs to the consecrated property and is forbidden to non-priests. And when the gentiles took it, they mixed it with their gold. It follows that all the silver and gold in the world is possibly consecrated property and is forbidden for benefit.

Until they found a verse from the Torah

to permit it.

As it is stated: “And violators shall enter it and profane it”!

And we expound: Once violators came and took it, the money went out to ordinary use.

And we challenge: Why did they seek to prohibit all the silver and gold in the world? For even if we say that the silver of the chamber remains in its consecrated status,

would

silver

of Jerusalem be the majority

of the silver

of the world?

But it is only a minority. And follow the majority concerning all the silver in the world, saying that it is not from Jerusalem.

Rather, Abaye said: They sought to conceal the Hadrianic dinar

of Hadrian and the dinar

Trajanic

of Trajan,

that is worn

having been worn away because of its age,

because of the coinage of Jerusalem!

For all these were among the coins of Jerusalem, and most of them came from Jerusalem.

Until they found a verse from the Torah, as it is stated: “And violators shall enter it and profane it.”