and the Sabbatical Year does not abrogate them; and the firstborn does not take a double portion of them.

The baraita states that gifts of groomsmen are collectible in court. What is the reason for this? It is that they are considered similar to a loan. The baraita states: And they are not subject to the prohibition of interest. The reason is that it was not with that in mind that he gave him a larger gift. Rather, he did so on account of his joy at his friend’s wedding. The baraita states: And the Sabbatical Year does not abrogate them. The reason is that one cannot read the verse concerning the abrogation of debts during the occurrence of the Sabbatical Year: “He shall not exact it of his neighbor and his brother, because the Lord’s release has been proclaimed” (Deuteronomy 15:2), with regard to gifts of groomsmen. Since one cannot choose to exact the gifts until the time of one’s own wedding, they are not addressed by this verse.

The baraita states: And the firstborn does not take a double portion from them. The reason is that they constitute potential inheritance, and the firstborn does not take in inheritance the property due the deceased as he does the property the deceased possessed.

§ Rav Kahana said: The principle with regard to the reciprocation of gifts of groomsmen is: If the recipient was in town when his groomsman wed, he should have come to the wedding, and even if he did not come, he is obligated to send the gifts of groomsmen. If he was not in town, but he was nearby and he heard the sound of the drum announcing the wedding, he should have come. If he was far away and did not hear the sound of the drum, the betrothed man should have informed him. If he did not inform him, the recipient has a grievance against the betrothed man because he did not inform him about the wedding, but he still repays the gifts of groomsmen.

In this case, since he did not partake of the wedding feast, he is entitled to deduct a sum from the reciprocal gift. The Gemara asks: And up to how much can he deduct? Abaye said: The members of a wedding feast were accustomed to deduct according to the following principle: If the gift of groomsmen that the reciprocal giver received was up to a dinar, he now pays nothing, because what a person brings in his hand he consumes in his stomach. If the gift of groomsmen was up to four dinars, he now pays half. From that sum onward, each person deducts according to his prominence, i.e., in accordance with the outlay that would have been required to honor the reciprocal giver properly, had he participated in the wedding feast.

The Sages taught (Tosefta 10:9): If one served as groomsman for his friend at a public [pumbei] wedding, and when the groomsman himself wed, he requested that his friend reciprocate by serving as a groomsman for him at a private wedding, the friend can say to him: I am willing to reciprocate and serve as groomsman for you only at a public wedding, where the rejoicing is greater, in the manner you served as a groomsman for me. If one served as a groomsman for his friend when he married a virgin, and he requested that his friend reciprocate by serving as a groomsman for him when he marries a widow, the friend can say to him: I shall serve as a groomsman for you only when you marry a virgin, in the manner you served as a groomsman for me.

If one served as a groomsman for his friend when he married a second wife, and he requested that his friend reciprocate by serving as a groomsman for him when he marries a first wife, the friend can say to him: When you marry another woman I will serve as a groomsman for you. If one served as a groomsman for his friend when he married one woman, and he requested that his friend reciprocate by serving as a groomsman for him when he marries two women, the friend can say to him: I will serve as a groomsman for you when you marry one woman, in the manner you served as a groomsman for me.

§ The Sages taught in a baraita: There are different types of Torah scholars. There is a scholar who is wealthy in figurative property and wealthy in public renown; this is the master of homiletics. There is a scholar who is wealthy in coins and wealthy in houses; this is the master of dialectics. There is one who is wealthy in oil and wealthy in hidden stores; this is the master of halakhic traditions. Everyone is dependent on the owner of wheat; this is the master of Talmud, who understands the reasons behind the rulings and traditions.

Rabbi Zeira says that Rav says: What is the meaning of that which is written: “All the days of the poor are terrible; and for the good-hearted it is always a feast” (Proverbs 15:15)? “All the days of the poor are terrible”; this is referring to the master of Talmud, who is wearied by the difficulty of his Talmud study. “And for the good-hearted it is always a feast”; this is referring to the master of Mishna, who recites the mishnayot by rote and is not wearied thereby.

Rava says: The opposite is true. And this is consistent with that which Rav Mesharshiyya says in the name of Rava: What is the meaning of that which is written: “He who quarries stones shall be hurt by them; and he that chops wood shall be warmed thereby” (Ecclesiastes 10:9). “He who quarries stones shall be hurt by them”; these are the masters of Mishna. They exert themselves to memorize the mishnayot, but since one cannot reach practical conclusions from the mishna, they are comparable to one who carries a heavy load without benefiting from it. “He that chops wood shall be warmed thereby”; these are the masters of Talmud, who attain the benefit of their exertions in the form of practical conclusions.

The Gemara cites other interpretations of this verse. Rabbi Ḥanina says: “All the days of the poor are terrible”; this is referring to one who has a wicked wife. “And for the good-hearted it is always a feast”; this is referring to one who has a good wife. Rabbi Yannai says: “All the days of the poor are terrible”; this is referring to one who is delicate [istenis] and overly sensitive, because he constantly encounters unpleasant situations. “And for the good-hearted it is always a feast”; this is referring to one who is relaxed and not particular with regard to his food or his surroundings.

Rabbi Yoḥanan says: “All the days of the poor are terrible”; this is referring to an empathetic person, because he is constantly affected by the suffering in the world. “And for the good-hearted it is always a feast”; this is referring to a cruel person, who is not pained by the suffering of others. And Rabbi Yehoshua ben Levi says: “All the days of the poor are terrible”; this is referring to a person of impatient disposition. “And for the good-hearted it is always a feast”; this is referring to a person of patient disposition.