- חמש פרוטות הן, machlokes if אין אונאה לפרוטות
The next Mishnah states: חמש פרוטות הן – there are five laws which apply to a minimum of a perutah: (1) ההודאה – partial admission of a debt, which obligates a shevuah, (2) the value with which to marry a woman, (3) deriving a perutah’s-worth of benefit from hekdesh for me’ilah, (4) one who finds something worth a perutah must announce it, and (5) one who steals a perutah’s-worth from someone, and swears falsely denying it, must follow him even to מדי to repay him. Because אונאה was not listed as something applying to a perutah, Rav Kahana said: זאת אומרת אין אונאה לפרוטות – this teaches that אונאה does not apply to items sold by פרוטות; rather, the base price must be a minimum of an איסר, the smallest silver coin. Levi disagrees, and in his Baraisa, does list אונאה as one of five laws applying to a perutah. The Gemara explains other discrepancies between the two lists, and says that Levi listed ישיבת הדיינים – a court session, which is only held for claims of at least a perutah, to exclude Rav Ketina’s ruling, that Beis Din even rules on less than a perutah. Later, the Gemara clarifies that Rav Ketina meant that once Beis Din already convened for a perutah’s worth, they will render judgment for even less than a perutah.
- חמשה חומשין הן, including for תרומת מעשר of דמאי
The next Mishnah states: חמשה חומשין הן – there are five [surcharges] of a fifth, which are: (1) a non-Kohen who eats terumah, תרומת מעשר, תרומת מעשר of דמאי (grain purchased from an עם הארץ), חלה, or ביכורים, (2) one who redeems his נטע רבעי or maaser sheni, (3) one who redeems his hekdesh, (4) someone who benefits from hekdesh, committing me’ilah, and (5) one who stole and swore falsely denying it. Rebbe Elazar found difficulty with the law that one who eats תרומת מעשר of דמאי pays an extra fifth, since the תרומת מעשר is only Rabbinically required: וכי עשו חכמים חיזוק לדבריהם כשל תורה – Did the Sages strengthen their laws to be as strict as those of the Torah?! Rav Nachman answered in Shmuel’s name that this Mishnah is Rebbe Meir, who holds: עשו חכמים חיזוק לדבריהם כשל תורה – the Sages did strengthen their laws to be as strict as those of the Torah, as the Gemara will demonstrate. Therefore, they required paying a חומש for eating תרומת מעשר of דמאי.
- Rebbe Meir: כל המשנה ממטבע שטבעו חכמים בגיטין הולד ממזר
A Baraisa demonstrates that Rebbe Meir holds the Sages treated their laws as strictly as Biblical laws: if a shaliach brought a get from מדינת הים, and delivered it to the wife without saying the requisite testimony of "בפני נכתב ובפני נחתם" – it was written in my presence and signed in my presence, and she remarried with the get, Rebbe Meir says: יוציא והולד ממזר – [the second husband] must divorce her, and the offspring from their marriage is a mamzer. The Rabbonon say the child is not a mamzer. The Baraisa concludes that the shaliach can rectify the situation by retrieving the get and giving it to her before two witnesses and saying, "בפני נכתב ובפני נחתם". The Gemara asks why Rebbe Meir holds the child is a mamzer when the shaliach failed to say "בפני נכתב", since it is only Rabbinically required. It explains that Rebbe Meir is following his own position: כל המשנה ממטבע שטבעו חכמים בגיטין – if anyone deviates from the procedure instituted by the Rabbis for gittin, and she remarries with that get, יוציא והולד ממזר – [the second husband] must divorce her, and [their] offspring is a mamzer.