עדיות א׳:י׳ - א׳:י״א

הפורט סלע של מעשר שני בירושלין – that he would exchange a Sela that is in his hand and take small coins to spend them for the needs of the meal of the [Second] Tithe.

בית שמאי אומרים – if he comes to exchanges all the Selas that are in his hand for small coins, he should make the exchange.

ובית הלל אומרים – he should only exchange half of them, lest he stay in the city until he spends all of them, and he should deposit them in the city until another Festival as the small coins/pennies decay/become disfigured, and if he would return and exchange them for Selas, it would be found that the money-changer would gain twice over and the Second Tithe would be lost.

הדנים לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Chanan the Egyptian/HaMitzri.

בשלשה דינרים כסף ובדינר מעות – The Sela is [worth] four Denars, and when one comes to exchange the Sela, he should not take other than one Denar of small coins, and three Denars should be silver.

וברביעית כסף ברביעית מעות – With the fourth Denar of Silver, he should not take other than one-quarter of it copper and three parts silver, so that it is found that he would purchase one M’ah from sixteen for a Sela alone.

ארבעה אספרי כסף – The Denar [is worth] five Sestertius, and it is a coin in the land of Greece that until today we call it ASPERO, it is found that a Sela is twenty ASPERO, and when he exchanges for a Denar, it should be exchanged for four silver ASPERO and one copper coin. It is found that he purchases one copper coin from twenty for every Sela alone.

יניחנה בחנות ויאכל כנגדה – He should not exchange the small coins/pennies, lest he perhaps forget and make them non-sacred. But he should leave the Sela with the money-changer and eat [food] against it until it runs out. But the Halakha is according to the words of the School of Hillel alone.

חפויו – Our Rabbis have explained this from the language of (Shabbat 81a) “the pivots” which are the teeth protruding from the keys that are customarily made in the Land of Ishmael, even here that one ordinarily makes in the bride’s litter/chair like teeth protruding in order that they can support them. And Maimonides explained it engravings and drawings that they make from wood or stones and attach them on to the bridal seat.

בית שמאי מטמאין – for they are still fit for sitting.

ובית הלל מטהרין – but they are not fitting for a bride, and they are like broken.

מלבן הכסא טמא – that is to say, even the frame by itself, without the seat and without the seat boards is ritually impure; all the more so, the seat without the its boards is ritually impure. The frame, in the form of a square brick they make on the seat and people sit on it.

כסא שקבעו בעריבה – he brought the seat from another place and affixed it in a trough through his sitting in it. But a trough is not ritually (i.e., Levitically) impure arising from someone with gonorrhea’s immediate contact by treading/leaning against it, and it is fit for kneading but not for sitting upon.

בית שמאי מטמאין – because the seat does not become void in the trough.

ובית הלל מטהרין – from impurity arising from someone with gonorrhea’s immediate contact by treading/leaning upon it, but the sea becomes void regarding the trough. But the seat is made in the body of the trough itself, and the School of Shammai admits to the School of Hillel that it is ritually pure.

שמאי אומר – even the sea that is made in the trough itself is impure by gonorrhea’s immediate contact by treading/leaning upon it.