Explanation: There is no Ona'ah until four Isarim, but not Ad bi'Chlal (the limit is not included), for [when it lacks] four Isarim there is Ona'ah.

Source: In the Gemara we say "which Tana taught Talis (i.e. the Mishnah of Ona'ah in a sale - 49b)? It is R. Shimon, who says that eight Pundiyonim is Ona'ah."

Observation: If the text in the Beraisa says "Ad Kamah (until how much)?", this is fine, for he calculates from above (large errors, which are Ona'ah) to below, and he holds that Ad v'Ad bi'Chlal (the limit is included).

Implied question: However, if the text does not say "Ad", [Rav Papa] did not need to say that he calculates from above to below, rather, like the [simple] meaning "how much is Ona'ah? It is four Isarim"!

Answer: Since he said that our Tana (of the Mishnah) calculates from below to above, for parallel structure he said that the Tana of the Beraisa calculates from above to below.

Question #1: This is fine if the buyer was afflicted. (For clothing, it is worth spending extra.) If the seller was afflicted, how can we answer?

Question #2: This is fine if [he bought] clothing. [If he bought] food, how can we answer? (One should not spend extra for food!)

Answer #1: Rabanan did not distinguish. (In all cases, we say that he pardons until a sixth.)

Answer #2: The primary reason is that if a Sela is not accepted, he does not pardon.

Implied question: "Rova" can denote a quarter Dinar, like in the Mishnah (Kerisus 8a) "that day, the price [of a pair of doves or Turim plummeted, and] settled at Rivatayim, i.e. a quarter Dinar, like I explained there!

Also, we say there that one who converted must separate a Rova for his Ken [the birds that a convert must offer].

Answer: If here "Rova" denoted a quarter Dinar, the Tana should have taught Revi'a (a quarter), lest we err to think that it is a quarter Shekel.

Explanation #1 (Rashi): [One may not spend it] like a good coin.

Question #1: This is obvious!

Question #2: Also, Rava asked "even [if it is lacking] Mashehu [more than the Shi'ur of Ona'ah], also [one may not spend it]!" He should have asked "even [if it is lacking] the Shi'ur of Ona'ah, also!"

Answer: We discuss even if he intends to return the Ona'ah. It is forbidden, for it is a Mekach Ta'os;

However, [if it is lacking only] the Shi'ur of Ona'ah, one may spend it like a good coin, as long as he returns the Ona'ah, if the other party will demand it before the time to show it to a moneychanger. It is permitted because the sale is valid.

[If it is lacking] less than the Shi'ur of Ona'ah, one may spend it like a good coin, even if he does not intend to return the Ona'ah, because it is pardoned immediately.

Rava said that if it is lacking an Isar per Dinar, one may not spend it like a good coin if he does not intend to return [the Ona'ah], because this is Ona'ah, like R. Meir.

Explanation #2: Abaye taught that one may not spend it even for its value [lest the seller spend it like a good coin];

He holds like the opinion below that [if it is lacking] more than this [Shi'ur], he cuts it. However, if it is less than an Isar, it is permitted, for Chachamim were concerned for a big loss, but not for a small loss;

Rava said that even Mashehu. He does not hold like this opinion [that Chachamim were concerned only for a big loss].

Rava could hold like the opinion that says [above the Shi'ur] he cuts it, or like the opinion that says that he keeps it. (In any case he challenged Abaye, who must hold like the opinion that he cuts it.)

Explanation: "He may not sell it to a merchant" can refer also to "it decreased more than the Shi'ur of Ona'ah";

It means as follows. One may not sell it to a merchant or extortionist even on condition that he puncture it, but one may sell it to others on condition to puncture it.

The one who says that above this [the Shi'ur of Ona'ah] he may keep it, "one may not sell it to a merchant" refers only to [when it decreased to less than half. The Beraisa said that one may keep] a Sela, until a Shekel. It connotes that if it decreased more than a Shekel, even a Perutah, he may not keep it;

"One may not sell it to a merchant" applies to this case.

Possibility #1: If an action is required such as cutting, this is fine that it mentioned that he amended it, for something lacking Melachah is not Tamei through intent, like it says in Bava Kama (66b).

Possibility #2: If it need not be cut, is not precise that he amended it, for all Kelim receive Tum'ah through intent.

Question: Here it connotes that he makes a weight from metal. In Bava Basra (89b) we say that one may not make a weight from metal!

Answer: It is forbidden only for weighing meat and oil, for the moisture sticks to them and dries, and makes them heavier;

To weigh with them gold and silver is permitted, just one must cover them with hide, lest they get chipped, like it says in Gitin (22a) "there are three hides... [one is] in order to wrap a small weight in it;

This refers to metal [weights]. They cover them with hide.

Explanation #1: This refers to when it is lacking the Shi'ur of Ona'ah. He gives it for Ma'aser Sheni for its value, and he is not concerned for [the law that one may not redeem Ma'aser Sheni on an] Asimon;

This is because it is considered a coin, for if one does not accept it for its value as a coin, rather, as a piece of metal, this is only because he is a stingy person.

Rav Papa comes to add even other coins. This supports Chizkiyah, who said that one may redeem it b'Yafeh, i.e. as if initially it was so and did not diminish, i.e. for its value;

If we had only our Mishnah, one might have thought that one gives it for Ma'aser Sheni for less than its value, because a stingy person does not accept it for its value as a coin;

[Rav Papa] also teaches that it is not called an Asimon, for one who does not accept it is a stingy person.

Chizkiyah teaches that one redeems it b'Yafeh, i.e. as if initially it was so, for everyone takes it like this. This is for its real value.

We ask that one may not be precise and redeem on its value, and answer "with the law of Yafeh", i.e. one redeems for a little less, because one cannot be precise;

This is like a good coin. Similarly, one redeems for a little less [than its value].

Explanation #2 (Rivam): This refers to less than the Shi'ur of Ona'ah. One gives it for Ma'aser Sheni for a full Sela, for one who does not accept it for a full Sela is a stingy person.

This supports Chizkiyah, who said that he even though gives it to a moneychanger [to get small coins for it] for its value, and not for a full Sela, because [a moneychanger] is very precise...

Even so, he redeems on it the value of a full Sela, for we follow other people who are not meticulous, and accept it for a full Sela. According to this, b'Yafeh is like its connotation.

Explanation #2 (cont.): The Gemara asks "Chizkiyah said [that one may redeem less than a Perutah worth of Ma'aser Sheni on a coin previously used to redeem] because it is impossible to be precise"! (One may not redeem a full Sela on it!)

We answer that he redeems with the law of a good coin, i.e. a little less than a full Sela, just like if it was not lacking at all, he would redeem slightly less.

Chizkiyah teaches that one redeems on it as if it were good. If we had only our Mishnah, one might have thought that one gives it for Ma'aser for its value, just like a moneychanger gives for it. Since only a stingy person does not accept it like a full coin, it is not an Asimon.

Explanation #3 (Rivan): "One gives it for Ma'aser like a full Sela" refers to [a coin] lacking the Shi'ur of Ona'ah.

Question: One who does not accept it, why is he called a stingy person? The spender is obligated to return the Ona'ah!