Bava Kamma 97: Slaves and Houses; Coins

The rabbis argue that it is not possible to compare theft of a Canaanite slave with theft of property.  Their primary concern is the value of the work done by a slave in his owner's absence.  But perhaps a slave costs more than he is worth, suggests Rav Nachman.  The rabbis suggest that it is rare that a slave does no labour.  Further, slaves should continue working while in another person's possession, for they should retain their work habits.  Very disturbing to discuss the ownership of people with such blunt disregard.

In the same vein, our rabbis then shift their conversation to focus on the use of a slave toward payment of a debt.  The rabbis recognize many issues with this action, especially the appearance of collecting interest on a loan.  They discuss the differences between utilizing property and utilizing one's slave toward payment of a debt.  The upkeep of a home is compared with the misuse of a slave's labour. 

The rabbis move quite easily back and forth between discussing those collecting payment and those who intend to rob.  

Moving on to the question of coins as payment, the rabbis consider how a damaged coin should be used.  Their conversation involves detail about governmental decrees regarding the prohibitions placed on coinage.  It would seem that the economy was kept in check depending on immigration and the relative cost of living through the production - and the cessation of production - of specific coins. Once coins were no longer permitted, they might continue to be in use elsewhere.  Or they might be recirculated again.  

The changing value of specific coins might also be in question regarding the redemption of second tithe produce.  The rabbis tell us about Meishan, which seems to have been a centre without much Torah knowledge.  This was a place where coins out of circulation in Jerusalem or Babylonia might be in use.  The rabbis are careful to ensure that people are permitted to use the coins that are in circulation in their provinces.  Coins cannot be desacralized for their use to redeem second tithe produce.  It important for the rabbis to encourage halachic practice that is not just valid, but achievable.  

Our daf ends with a conversation about coins in the time of Solomon and in the time of Abraham.  The rabbis teach that in the times of Solomon, coins were marked with the names of David and Solomon on one side and a picture of Jerusalem on the other.  In more ancient times, Abraham and Sarah were said to be on one side of the coin while a young couple, possible Isaac and Rachel (or possibly a youthful Abraham and Sarah) on the other.  The rabbis debate about whether images of people were allowed on coins in the time of Abraham and Sarah. for the Torah prohibition regarding images and idolatry had not been given yet.  Others wonder whether it might have been the names of our ancestors and not their images on the coins.