Daf Yomi for Women - Hadran Michelle Cohen Farber

Although certain categories are exempt from exploitation laws, does this exemption extend to cases where one party exploits another at a higher rate (bitul mekach)? Rabbi Yona and Rabbi Yirmia each offer different answers in the name of Rabbi Yochanan. A challenge is posed to Rabbi Yirmia's position based on another statement attributed to Rabbi Yochanan. Several proposed explanations are offered to reconcile this discrepancy. Additionally, the derivations for the exclusion of these categories in other Mishnaic laws, such as double payment and laws governing the responsibilities of shomrim, are explored.

Different rabbis offer an opinion about whether or not Rabbi Meir believes that the rabbis made rabbinic laws stringent like Torah laws. They cite various sources to support their positions. Abaye analyzes the comments of the different rabbis, arguing that different levels of rabbinic laws exist, including those punishable by human courts, divine punishment, and negative prohibitions. Thus, he contends that comparing these various levels to prove Rabbi Meir's stance is flawed. The Mishna enumerates specific categories exempt from the general laws of ona’ah, such as land, slaves, documents, and sanctified items. Similarly, laws concerning double payment and the responsibilities of shomrim do not apply to these categories. Additional distinctions are made by other tannaim, expanding the list further. The exceptions to ona’ah are derived from specific passages in the Torah.

If one misuses consecrated property unknowingly, one must repay the value and add one-fifth (chomesh). Rabbi Yehoshua ben Levi held that the additional one-fifth payment is not added if one is redeeming a secondary hekdesh, an item that was sanctified from an item that was already sanctified (via hatpasa). The Gemara questions a statement made in a braita that was brought to support Rabbi Yehoshua ben Levi and resolves it. Another braita is brought as support for Rabbi Yehoshua ben Levi. The Mishna lists the minimum amount of money for ona’ah and partial admission (modeh b’miktzat). It also lists five laws for which the minimum amount is a pruta. Levi has a different list of the five laws and the Gemara discusses why each list differs from the other. The Mishna lists 5 cases where one needs to add one fifth. One of the items is d’mai – a case where there is reason to think that ma’asrot (tithes) may not have been taken and the rabbis required one to separate the tithes just in case. Rabbi Elazar questions why the Mishna lists that one would add one-fifth if a non-kohen ate truma taken from d’mai, which is only truma by rabbinic law. Why would it be treated as stringently as a Torah obligation? They answer that the Mishna is according to Rabbi Meir’s approach that the rabbis make their decrees as strong as the Torah as is proven from a case of divorce law where Rabbi Meir is stringent. However, they raise a difficulty with saying that this is Rabbi Meir’s position.

Today's daf is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro and her father Nehemiah Sosewitz. "Sara proudly shared that her father taught her some Talmud at a time when that was not done. He came to Chicago from Stashov Poland and was known for delivering the laundry along with a dvar Torah. Sara was a highly respected Jewish educator in Chicago. May both their memories be for a blessing." 
Today's daf is sponsored by the Hadran women of Long Island in honor of the birth of a grandson to our friend and co-learner Leah Brick. "May the entire family be zoche to raise him לתורה ולחופה ולמעשים טובים and may this simcha be one of many we will celebrate together."
When redeeming maaser sheni, the owner must add one-fifth more than the value of the produce. Is this one-fifth of the principal or one-fifth of the total once the one-fifth is added (1/4 of the principal)? After proving it is 1/4 from a tannatic source, a braita is quoted showing there is a tannaitic debate on how to calculate the one-fifth. If one does not add the one-fifth, is the produce considered redeemed? After answering this question from a tannaitic source proving that the one-fifth is not essential and the produce can be considered redeemed even without the one-fifth, the Gemara suggests that perhaps it is a tannaitic debate. However, this suggestion is rejected as all agree it is not essential but the rabbis deliberate about whether or not one can eat the produce by rabbinic law if the one-fifth has not been added as a way to prevent negligence. Regarding redeeming hekdesh, sanctified items, there is no concern for negligence as the treasurers collect the one-fifth payment. It is still not considered redeemed until one-fifth is added, but if it were Shabbat, one could eat the hekdesh item on account of the mitzva of oneg Shabbat. Rami bar Hama lists three rules relating to one-fifth payment in hekdesh, truma and maaser - do the same rules apply to the one-fifth payment as for the principal - if hekdesh, can it be redeemed on land, if for truma that one stole, does it need to be paid in produce, and if for maaser, can it be redeemed on an asimon? One who stole and denied it or a non-kohen who ate truma, can potentially pay one-fifth on a one-fifth payment. Is the same true for maaser and hekdesh? Is there a connection between this issue and the statement of Rabbi Yehoshua ben Levi that the additional one-fifth payment is not added if one is redeeming a secondary hekdesh, an item that was sanctified from an item that was already sanctified (via hatpasa)?

This week's learning is sponsored by Lynne Cassouto in loving memory of her mother, Ann Cassouto, Chana bat Moshe v'Henneh, as her 11 months of kaddish ends on Pesach. "She was deeply devoted to Jewish tradition, prayer, and text, and made sure her children received a strong Jewish education. She is forever missed, may her memory be a blessing for clal Yisrael."
Today's daf is sponsored in loving memory of Anita Dinerstein, from her children and grandchildren on her first yahrzeit. “Her commitment to learning and the Jewish people continue to inspire us.” 
Today's daf is sponsored by Mona & David Schwartz and family in loving memory of their mother and grandmother Mary Horowitz, Miriam Etel bat Aharon Halevi & Mirel on her 30th yahrzeit. "A woman whose home personified hachnasat orchim. May her neshama have an aliyah."
Chizkiya says that maaser sheni produce that has less than the value of a coin can be redeemed on a coin that was used previously to redeem maaser sheni because there must be a little bit of value still left on the coin from the last time, as people aren't exacting in their calculations and generally use a bigger coin than what is needed. The Gemara questions this by bringing in a Mishna that implies that maaser sheni that gets mixed with non-maaser items is nullified in a majority. If Chizkiya is correct, then maaser should always be something that can never be nullified in a mixture because it can be fixed by redeeming, as per Chizkiya's suggestion, in which case it is a davar sheyesh lo matirin which can never be nullified. The Gemara tries to answer this question. A braita quoted in the discussion mentions two cases of maaser sheni that are nullified in a majority - less than and pruta and maaser sheni that was brought into Jerusalem and left Jerusalem. Why is maaser sheni brought into Jerusalem and then left unable to be redeemed (and therefore nullified in a majority)? After answering this question by establishing the details of the situation, Rav Huna bar Yehuda suggests an alternative reading of the braita. There is an amoraic debate regarding the premise of Chizkiya's ruling that maaser sheni that is less than a pruta cannot be redeemed onto a coin - is it when the principal is less than a pruta or the one-fifth is less than a pruta? In general, how is the one-fifth payment calculated - one-fifth of the principal or one-fifth of the total once the amount of the one-fifth is added (1/4)?

Can one use money that is devalued? At what percentage would it be considered ona’ah and one can claim back the amount he/she was exploited by the devaluation of the coin? There is a debate between Rabbi Meir, Rabbi Yehuda and Rabbi Shimon. Why is this different from ona’ah with clothing where there is no debate? Once a coin is devalued to more than half its original value, the coin must be destroyed. Why? There is a debate about whether one needs to destroy the coin from the rate of ona’ah until half of its value or just below half its value. Two difficulties are raised against Rav Huna who held by the first option. What is the time frame allotted for getting back the exploited money? Is it the same as for clothing or different? The Mishna mentions an exception to the rule – a case where one can return it even over a year later. How is this case understood by Rav Chisda? A coin that is devalued can be used for redeeming maaser sheni produce. How does this work?