For returning

<<a get of

<<a woman

<<by marks:

<<if

<<you say

<<they are by Torah law

<<we return it;

<<and if

<<you say

<<they are rabbinic —

<<when

<<made

<<the Rabbis

<<an enactment

<<it was in money matters,

<<but

<<in a matter of prohibition

<<did not

<<make

<<the Rabbis

<<an enactment.

Come and hear:

<<also

<<the garment

<<was

<<in the category of

<<all

<<these,

<<and why

<<did it come out

<<to compare

<<to it?

<<And to tell

<<you:

<<just as

<<a garment

<<is distinct

<<in that it has

<<for it

<<marks

<<and it has

<<for it

<<claimants —

<<he is obligated

<<to announce,

<<so too

<<any

<<thing

<<that has

<<for it

<<marks

<<and has

<<for it

<<claimants

<<he is obligated

<<to announce.

<<The Tanna:

<<“claimants”

<<he needed;

<<“marks”

<<for nothing

<<he took it.

Come and hear:

<<a donkey

<<by the marks of

<<a saddle.

<<Say:

<<“by witnesses of

<<a saddle”.

Come and hear:

<<“and it shall be

<<with you

<<until

<<seeks

<<your brother

<<it”.

<<And would

<<it enter

<<your mind

<<that he would give it

<<to him

<<before

<<he seeks it?!

<<Rather,

<<examine him

<<whether

<<a deceiver

<<he is

<<or

<<he is not

<<a deceiver.

What,

<<is it not

<<by marks?

<<No,

<<by witnesses.

Come and hear:

<<one may not

<<testify

<<except

<<on

<<the features of

<<the face

<<with

<<the nose,

<<even though

<<there are

<<marks

<<on his body

<<or on his garments.

Learn from it

<<that marks

<<are not

<<by Torah law!

<<They say:

<<his body —

<<that he is tall

<<or short;

<<his garments —

<<that we are concerned

<<for borrowing.

If

<<we are concerned

<<for borrowing —

<<a donkey

<<by the marks of

<<a saddle,

<<how

<<do we return it?

<<They say:

<<a saddle —

<<do not

<<borrow

<<people

<<a saddle,

<<because

<<it wounds

<<it —

<<the donkey.

If you wish, say:

<<his garments —

<<with white

<<or red.

But

<<this

<<that was taught:

<<if he found it

<<tied

<<in a purse

<<or

<<in a money-bag

<<or with a ring,

<<or

<<that he found it

<<among

<<his garments —

<<even

<<after a time

<<long

<<it is valid.

<<And if

<<it enters your mind

<<we are concerned

<<for borrowing —

<<when

<<he found it

<<tied

<<in a purse

<<why

<<is it valid?

<<Let us be concerned

<<for borrowing!

They say:

<<a purse

<<and a money-bag

<<and a ring

<<do not

<<lend

<<people.

<<A purse

<<and a money-bag

<<because

<<they are ominous,

<<and a ring

<<because

<<it can be forged.

Shall we say

<<it is like Tannaim:

<<one may not

<<testify

<<on

<<a mole,

<<and Elazar ben Mahavai

<<says:

<<one may testify

<<on

<<a mole.

<<What,

<<is it not

<<about this

<<they disagree:

<<that the first Tanna

<<holds:

<<marks

<<are rabbinic,

<<and Elazar ben Mahavai

<<holds:

<<marks

<<are by Torah law?

Rava said:

<<everyone

<<holds marks

<<are by Torah law,

<<and here

<<about a mole

<<being found

<<in one born under his star

<<they disagree:

<<one master

<<holds:

<<a mole

<<is found

<<in one born under his star,

<<and one master

<<holds:

<<a mole

<<is not

<<found

<<in one born under his star.

If you wish, say:

<<everyone

<<holds a mole

<<is not

<<found

<<in one born under his star,

<<and here

<<about marks

<<that are liable

<<to change

<<after

<<death

<<they disagree:

<<one master

<<holds:

<<marks

<<are liable

<<to change

<<after

<<death;

<<and one master

<<holds:

<<marks

<<are not

<<liable

<<to change

<<after

<<death.

If you wish, say:

<<everyone

<<holds a mole

<<is not

<<liable

<<to change

<<after

<<death,

<<and marks

<<are rabbinic,

<<and here

<<about a mole —

<<a mark

<<that is decisive

<<it is —

<<they disagree:

<<one master

<<holds:

<<a mole

<<a mark

<<that is decisive

<<it is,

<<and one master

<<holds:

<<a mole

<<is not

<<a mark

<<that is decisive

<<it is.

Rava said:

<<if you find to say

<<marks

<<are not

<<by Torah law —

<<how

<<do we return

<<a lost object

<<by marks?

<<Because it pleases

<<the finder of

<<a lost object

<<that it be returned

<<by marks,

<<so that

<<when

<<is lost

<<to him

<<his own

<<too

<<they will return it

<<to him

<<by marks.

Rav Safra said to Rava:

<<and does

<<a person

<<do

<<a favor

<<for himself

<<with money

<<that is not

<<his?

Rather,

<<it pleases

<<the owner of

<<a lost object

<<to give

<<marks

<<and take it.

<<Knowing

<<he knows

<<that witnesses

<<he has not,

<<and saying

<<he says:

<<everyone

<<does not

<<know

<<the marks

<<that are decisive

<<of it,

<<and I

<<will give

<<the marks

<<that are decisive

<<of it

<<and take

<<it.

But

<<this

<<that we learned:

<<Rabban Shimon ben Gamliel

<<says:

<<one

<<who borrows

<<from three —

<<he must return

<<to the borrower;

<<three

<<who borrowed

<<from

<<the one —

<<he must return

<<to the lender.

<<Does it please

<<the borrower

<<to return it

<<to him —

<<to the lender?

He said to him:

<<there

<<reasoning

<<it is:

<<one

<<who borrows

<<from three —

<<he must return

<<to the borrower,

<<for with

<<the borrower

<<they are common,

<<with

<<the lender

<<they are not

<<common;

<<learn from it

<<that from the borrower

<<they fell.

<<Three

<<who borrowed

<<from one —

<<he must return

<<to the lender,

<<for with

<<the lender

<<they are common,

<<with

<<the borrower

<<they are not

<<common.