הזהב קונה את הכסף – Each thing that is considered to be a coin and currently passing to be given in expenditure (of money), it has the law of coinage. But where it is not considered to be a coin and currently passing, it has the law of merchandise. And his taking possession by drawing towards one’s self the object to be acquired is the establishment of the matter. Therefore, from when one draws [towards oneself] the gold denar, the second has acquired the silver denar in whatever place they are, and neither one of them can retract in this, for the golden denars are [considered] produce in regard to the silver denars.

והכסף אינו קונה את הזהב – since the silver denars are currently passing in expenditure [of money], they have the law of money with regard to golden denars. And if one [of them] pulled the silver denars, the other did not acquire the golden denars, until he pulls [the golden denars], for the money does not purchase, and that is the reason also why cooper acquires the silver, for pennies of copper whose passing is not so important [in the expenditure of money], they are produce in regard to the silver denars, and the silver does not purchase the copper.

מעות הרעות – which became invalidated

אסימון – that was made in the manner of current coinage but it still had not stamped upon it a feature.

כל המיטלטלין קונין זה את זה – if he exchanged these for those, since the one that pulled/drew towards one’s self, the other fellow acquired [the other object]. And this word כל/”all” – includes even a purse filled with money [in exchange] for a purse filled with money.

נתן לו מעות ולא משך ממנו פירות יכול לחזור בו – [both] this one and that one. And it is an ordinance of the Sages, for according to the Written Torah, money does acquire, as we found concerning property dedicated to the Temple, as it is written (Leviticus 27:19): “[and he shall give the money] and it shall pass to him.” And what is the reason that they said that pulling/drawing towards one’s self acquires and not money? It is a decree lest the purchaser leave his acquisition in the seller’s house for long time and a fire spreads in the seller’s neighborhood and he would not be troubled to do what was required to save [what he sold]. Therefore, they placed them in his permission to retract from it (i.e., the sale) if he desired, for since if they increased in value while in his possession, it would increase [in value] and he would retract from the sale and the profit would be his. It is considered by them to be his and he would go to the trouble to save [it].

אבל אמרו מי שפרע וכו' – even though he is able to retract from [the sale]. We curse him in the Jewish court and say about him: He who punished the men of the generation of the Flood and from the generation which witnessed the separation of races (i.e., the Tower of Babel) and from the men of Sodom and Gomorrah and from the Egyptians who drowned in the sea, he will punish him who does not stand by his word (although the court cannot compel him – see Tosefta Bava Metzia 3:14; Talmud Bava Metzia 47b), and afterward he returns to him his money.

רבי שמעון אומר: כל שהכסף בידו ידו על העליונה – Rabbi Shimon is referring to the matter of the First Tanna/teacher [of our Mishnah] who said: “he gave him money, but [the other] did not draw from him towards himself the merchandise – may retract,” whether it is the seller or the purchaser, and Rabbi Shimon comes to say that sometimes the person who has the money in his hand, the seller, who received the money, has the upper hand, and it is in hand to uphold the sale if he wants, but the purchaser cannot retract in it, such as [for example], the attic of the purchaser was lent to the seller, for now if the seller wishes that the sale is upheld, the purchaser cannot retract, even though he has not pulled the object towards himself. And what is the reason why the Rabbis have stated that “pulling” acquires and not money? It is a decree lest the seller will say to the purchaser: “your wheat has burned in the attic;” here where it is the attic of the purchaser, if a fire broke out , he would trouble himself and bring it (i.e., the wheat). But the Halakha is not according to Rabbi Shimon, but rather, even though the attic of the purchaser has been lent to the seller, all the while that he has not drawn [the wheat] towards himself, he can retract, whether he is the purchaser or the seller.

האונאה ארבעה כסף – four silver MAOT in which there are six MAOT in a denar, and the SELAH is four denarim.

מעשרים וארבעה כסף לסלע – if the purchase was in SELAH monies which is twenty-four MAOT, for now it would be that overcharging is one-sixth to the purchase, he would be liable to restore to him all of his overcharging [which is] four silver [coins].

עד מתי מותר להחזיר – he who was defrauded, and that the Mishnah used the language of מותר/”permitted” to teach us that it is not possible, for even he who is punished to return the purchase or that he should give him [back] his overcharge.

עד כדי שיראה – the purchase to the traveling merchant or to his relatives. And if he delayed further, he renounced on his overcharging and the seller will always retract, for the purchase is not in his hands that he is would be able to show it to the traveling merchant or to his relatives if he had been overcharged. And if it becomes known that a thing came into his hands like that which is similar to his sale and he knows that he erred and was silent and did not make a claim, he cannot retract and make a claim for he has renounced it.

ושמחו תגרי לוד – who were experts in business and sell at a high price. But the Halakha is not according to Rabbi Tarfon.

אין אונאה לתגר – because is an expert and without further qualification pardons him, and this that he sold, because it happened by chance another sale. And now, it had been established to retract. Bu the Halakha is not according to Rabbi Yehuda.

מי שהוטל עליו ידו על העליונה – he who was defrauded.

תן לי מעותי – if the purchaser had been defrauded. And our Mishnah is according to Rabbi Yehuda the Prince. But the Halakha is not according to him, but rather if overcharging is one-sixth, he purchased and returns the overcharged [amount]. If it is greater than one-sixth, the purchase is nullified.

כמה תהא סלע חסרה – current coinage it is always rubbed and is lacking [in its weight]. How much should it be lacking and if one spent it there would be no fraudulent representation (which would invalidate the transaction)?

ארבעה איסרין – for every Sela.

איסר לדינר – and it is one out of twenty-four, for six Me’ah of silver is a Denar, a M’ah is two Pundiyonim and a Pundiyon is two Issarim.

ארבעה פונדיונים – one out of twelve.

שמונה פונדיונים – one-sixth, and such is the Halakha.

בכרכים – where there is a money-changer; until he can show it to the money-changer.

בכפרים – where there is no money-changer.

עד ערבי שבתות – who comes to spend it on Fridays for Sabbath meals, for then he would know if he is able to spend it and receive it (i.e., its equivalent value) from him.

ואם היה מכירה – this is how it should be understood: if he is a righteous individual, and wants to act with equity, if he recognizes that it is the Selah that he gave him, he will accept it from him even after twelve months.

ואין לו עליו אלא תרעומת – this is how it should be understood: and the other who is not a righteous individual and did not want to accept it from him, he has nothing against him other than a complaint/quarrel against him; and he himself who caused him personal loss, in that he did not return it at the appropriate time.

ונותנה למעשר שני – he is speaking of the loss according to the measure of fraud, and he gives it for Second Tithe at its equivalent value, and does not worry because of the uncoined metal which Second Tithe cannot be redeemed for other than a coin which has a form, for it has the name of a coin upon it, and whomever does not take it at its equivalent value as a valid coin, other that something like a piece of silver or gold bar (as opposed to a coined metal), is not other than an evil person.

האונאה ארבעה כסף – for the purchase of a Selah which is a twenty-four silver Ma’ot. It is found that fraud is one-sixth as we have said. And [the Tanna of the Mishnah] repeated it because he had to teach about pleas/claims which are two silver Ma’ot (see Mishnah Shevuot, Chapter 6, Mishnah 1).

הטענה שתי כסף – for there is no oath imposed by the judges on a claim which is less than two silver [M’ah], for his plea is equivalent to two silver M’ah that I have in your hand, and he would admit from them the equivalent of a Perutah/penny, and denies the rest, or he admits to the entire thing and denies a Perutah.

ההודאה שוה פרוטה – to be a partial admission that he would be liable to take an oath.

המוצא שוה פרוטה – but less than this, he is not obligated to announce, as it is written (Deuteronoomy 22:3): “[…and so too shall you do with anything] that your fellow loses [and you find: you must not remain indifferent],” except for a lost object that is not worth the equivalent of a Perutah.

יוליכנו אחריו – if he admit that he swore falsely, for then, he has no atonement until he actually returns it to his hand, and not to the hand of his agent, as it is written (Numbers 5:7): “…giving to him who he has wronged.”

האוכל תרומה – the Great [Priest’s Due] (i.e., 2%). A foreigner (i.e., non-Kohen) who ate the Great Terumah/Priest’s Due.

ותרומת מעשר – a tithe from a tithe (i.e., the gift that the Levite gives to a Kohen – one-tenth of what he receives).

ותורמת מעשר של דמאי – He who purchases grain from an ignoramus, needs to separate the tenth-of-a-tenth, but not the Great Priest’s Due, for everyone was careful with it.

וחלה וביכורים – all of these five are one, and all of them are called “Terumah”/Priest’s Due, and from one denomination they come.

נטע רבעי – he derives "קודש"/”holy” (Leviticus 19:27) from "קודש" /”holy” (Leviticus 27:30) from Second Tithe, that one adds one fifth, and both of them are all considered one thing, since from one Biblical verse they are derived, since they are derived from Second Tithe.

ומעשר שני שלו – exactly, and he adds one-fifth, since it is written (Leviticus 27:31): “[If anyone wishes to redeem] any of his tithes, he must add one fifth to them.”

הקדשו – and not of others, for the word "המקדיש"/”who consecrates (Leviticus 27:19 – “And if he who consecrates the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall pass to him.”) is written.

הנהנה – inadvertently, is liable for a sacrifice of sacrilege (i.e., unlawful use of sacred property) and one-fifth.

אלו דברים שאין להם אונאה וכו' – as Scripture states (Leviticus 25:14): “When you sell property to your neighbor, or buy any from your neighbor, [you shall not wrong one another],” a thing that is acquired from hand to hand, excluding land which are not movables, excluding slaves which is juxtaposed to land; excluding documents. As it is written (Leviticus 25:14): “When you sell property…” a thing whose essence is sold and whose essence is bought, excluding documents which do not stand other than for seeing what is in them. Things dedicated to the Sanctuary/Temple, Scripture states, “[you shall not wrong] one another/one’s brother, and not dedicated to the Temple.

לא תשלומי כפל – it is written in the pleading of the claim of the thief (Exodus 22:8): “In all charges of misappropriation” – a generalization; “pertaining to an ox, an ass, etc.,” – a specification; “or any other loss” – he has returned and made a generalization. A generalization, a specification and a generalization, you only judge what is like the specification. Just as the specification is explained as something that is movable and its essence is money, , even all things that are movable and its essence is money. This excludes land which is not movable. This excludes slaves which are juxtaposed to land. This excludes documents even though they are movable, their essence is not money. Dedications to the Temple, Scripture said, “to his neighbor/fellow” (Exodus 22:8); his neighbor/fellow, and not to that which is dedicated to the Temple.

ולא תשלומי ארבעה וחמשה – If a person stole and slaughtered or sold an ox or a sheep dedicated to the Temple, for the four and five-times payment (Exodus 21:37 – “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), the All-Merciful stated, and not three-times payment for the sheep and four-times [payment] for the ox, for the since it is excluded from double [payment]. Deduct one from it, for the double [payment] is for someone who slaughters or sells, which are included in the four and five-times payment.

נושא שכר אינו משלם – as it is written (Exodus 22:9): “When a man gives to another…” – generalization; “ “an ass, an ox, a sheep” – a specification; “or any other animal to guard”- a generalization. A generalization, a specification and a generalization, you do not judge other than what is like the specification. Just as the specification is explained as a thing that is movable, etc. Things dedicated to the Temple – Scripture said: “his fellow/neighbor,” and not something dedicated to the Temple.

קדשים שחייב באחריותן – He said, a burnt-offering is upon me and he separated it and it became blemished/defective or he sold it.

יש להם אונאה – for since if it died or it was stolen, he is liable for it [by replacing it], which is his, and we call it (Leviticus 25:14): “you shall not wrong one another.”

מרגלית ובהמה – because a person wants to pair them. Whomever has a nice ox for ploughing will go around after another that is like it [to join it with the other with a yoke] for if he comes to join under a yoke a weak ox with a healthy [one], it would ruin the healthy one, and similarly a nice precious stone to be filled with its partner with gold from the individual [stone]. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Shimon.

כל אונאה בדברים – as it is stated (Leviticus 25:17): “Do not wrong one another, but fear your God; [for I the LORD am Your God],” this is stated with regard to the wrong one does with words, for their goodness nor their evil is not given to be recognized other than in the heart of the person who speaks who knows if for evil he intended them or for good.

אין מערבין פירות בפירות – the house owner who says to his fellow – that the produce of a certain field I am selling to you, he should not mix with them the produce of another field.

ואין צריך לומר חדשים בישנים – He agreed to sell him old [grain], he should not mix with them new [grain], for the old are dry and make more flour than the new.

מפני שמשביחו – the hard improves the soft, therefore, if he agreed with him [to sell him] soft and mixes into it hard, but if he agreed with him [to sell him] hard, he should not mix into it the soft.

אין מערבין שמרי יין – from this barrel with wine from a different barrel.

אבל נותן לו את שמריו – of the wine itself.

לא ימכרנו בחנות – a penny for a penny.

אלא אם כן הודיע – to each one of them that water is mixed in with it.

ולא לתגר – they should not sell them together, and even though they informed him, for he doesn’t take it other than to deceive and to sell it in the store.

מקום שנהגו להטיל מים ביין – and specifically between the vats he can put [water’ for since they practiced thus, there is no error, for all the wines are in the presumption of such.’

התגר נוטל מחמש גרנות – for everyone knows about him that they were not grown in their fields, and that he purchases from many people and with the presumption that they purchase from him [as well].

מגורה – storehouse where they collect grain. A granary, where they thresh the grain and it is the manner of the traveling merchant to purchase from house owners at the time of the granary and to bring them into his own storage facility.

פיטס – a huge vessel.

ובלבד שלא יתכוין לערבן – to publicize to purchase the majority from a praiseworthy place and to mix in it from another place, and his neighbors think that all the produce is from the same place.

ולא יפחות את השער – to sell it cheaply, because he is accustomed to come with him and overwhelms the food of his friends.

זכור לטוב – and as a result of this, those who store produce sell it cheaply. And this is the Halakha.

גריסין – beans that are ground in the millstone, one for two.

לא יבור – the worthless matter/refuse , because since hey look nice, he raises their price a great deal from the price of the refuse that he took from them.

וחכמים מתירין – for the purpose is able to see and to distinguish how much the refuse that he has sifted costs from those that others have. And it is good for him to raise their price of those that are sifted out of great effort. And the Halakha is according to the Sages.

שלא יבור מעל פי המגורה – upwards to show the nice ones, but the refuse that is within it, he did not sift.

לפי שאינו אלא כגונב את העין – with this sifting.

מפרכסין – they repair them and make them more beautiful.

לא את הדאם – a Canaanite slave who stands to be sold.