Jerusalem Talmud Bava Metzia Chapter 5

אֵי זֶהוּ נֶשֶׁךְ וְאֶי זֶהוּ תַרְבִּית. אֵי זֶהוּ נֶשֶׁךְ הַמַּלְוֶה סֶלַע בַּחֲמִשָּׁה דֵּינָרִין וְסָאתַיִם חִטִּים בְּשָׁלֹשׁ מִפְּנֵי שֶׁהוּא נוֹשֶׁךְ. וְאֶי זֶהוּ תַרְבִּית הַמַּרְבֶּה בַפֵּירוֹת. כֵּיצַד לָקַח הֵימֶינּוּ חִיטִּים בְּדֵינָר זָהָב הָכּוֹר. וְכֵן הַשַּׁעַר. עָמְדוּ חִיטִּים בִּשְׁלֹשִׁים דֵּינָרִין אָמַר לוֹ תֶּן לִי חִיטַּי שֶׁאֲנִי מוֹכְרָן וְלוֹקֵחַ אֲנִי בָּהֶן יַיִן אָמַר לוֹ הֲרֵי חִיטִּין עֲשׂוּיוֹת עָלַי בִּשְׁלֹשִׁים דֵּינָרִין וַהֲרֵי לָךְ אֶצְלִי יַיִן וְיַיִן אֵין לוֹ. הַמַּלְוֶה אֶת חֲבֵירוֹ לֹא יָדוּר בַּחֲצֵירוֹ חִנָּם וְלֹא יִשְׂכּוֹר מִמֶּנּוּ בְּפָחוּת מִפְּנֵי שֶׁהוּא רִבִּית. אֵי זֶהוּ נֶשֶׁךְ כול׳. אָמַר רִבִּי יַנַּאי. זֶהוּ רִבִּית שֶׁיוֹצֵא בַדַּיָינִין. בָּעוּ קוֹמֵי רִבִּי יוֹחָנָן. רִבִּית מָהוּ שֶׁיֵּצֵא בַדַּיָינִין. אָמַר לוֹ. אִם מִזּוֹ אֵין אָנוּ מְנִיחִין לִגְדּוֹלֵי אֶרֶץ יִשְׂרָאֵל כְּלוּם. מּוֹדֵי רִבִּי יוֹחָנָן שֶׁאֵין שְׁטָר זוֹקֵק לַחֲבֵירוֹ. מוֹדֶה רִבִּי יוֹחָנָן שֶׁאִם הָיָה הַשְּׁטָר קַיָים דִּמְנַכִּין לֵיהּ. אֵי זֶהוּ תַרְבִּית. תַּנֵּי. יִשְׂרָאֵל שֶׁהִלְוָה בְרִיבִּית לְיִשְׂרָאֵל אֵינוֹ גוֹבֶה לֹא אֶת הַקֶּרֶן וְלֹא אֶת הָרִיבִּית. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. גּוֹבֶה אֶת הַקֶּרֶן וְלֹא אֶת הָרִיבִּית. כְּתִיב אֶת כַּסְפְּךָ לֹא תִתֵּן לוֹ בְּנֶשֶׁךְ. אֵין לִי אֶלָּא נֶשֶׁךְ בַּכֶּסֶף וְרִיבִּית בָּאוֹכֶל. נֶשֶׁךְ בָּאוֹכֶל וְרִיבִּית בַּכֶּסֶף מְנַיִין. תַּלְמוּד לוֹמַר אַל תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית. הִקִּישׁ נֶשֶׁךְ לְתַרְבִּית וְתַרְבִּית לְנֶשֶׁךְ. מַה נֶשֶׁךְ כֶּסֶף אַף תַּרְבִּית כֶּסֶף. מַה תַרְבִּית אוֹכֶל אַף נֶשֶׁךְ אוֹכֶל. לָקַח מִמֶּנּוּ חִטִּים. אָמַר רִבִּי בָּא בַּר כָּהֲנָא. הַשַּׁעַר שֶׁהוּא יָפֶה לָעוֹלָם. פָּחוּת מִיכֵּן וַוי לִזְבוּנָא. יוֹתֵר מִיכֵּן וַוי לִמְזַבְּנָהּ. אָמַר לוֹ. תֶּן לִי חִיטַּיי שֶׁאֲנִי מוֹכְרָן. בְּמַה קָנָה. רַב נַחְמָן בַּר יַעֲקֹב סְבַר מֵימַר. חַיָיב לְהַעֲמִיד (לַחֲבֵירוֹ) [לוֹ מִן הַדִּין. רִבִּי אַבָּהוּא בְשֵׁם רִבִּי יוֹחָנָן. קָנוּ לוֹ מָעוֹתָיו דְּבַר תּוֹרָה.] הַמַּלְוֶה אֶת חֲבֵירוֹ. חַד בַּר נַשׁ אַשְׁאַל לְחַבְרֵיהּ דֵּינָרִין אַשְׁרוּנֵיהּ גַּו בֵּיתֵיהּ. אֲמַר לֵיהּ. הַב לִי אֲגַר בֵּיתִי. אֲמַר לֵיהּ. הַב לִי דֵּינָרַיי. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי בָּא בַּר מִינָא. אֲמַר לֵיהּ. וְקַיֵּם לֵיהּ מַה דַהֲוָה חֲמֵי לְמִישְׁרֵי. תַּנֵּי. יֵשׁ דְּבָרִים שֶׁהֵן רִבִּית וּמוּתָּרִין. כֵּיצַד. לוֹקֵחַ אָדָם שְׁטָרוֹת חֲבֵירוֹ בְּפָחוּת וּמִלְוָותוֹ שֶׁלַּחֲבֵירוֹ בְּפָחוּת וְאֵינוֹ חוֹשֵׁשׁ מִשּׁוּם רִבִּית. וְיֵשׁ דְּבָרִים שֶׁאֵינָן רִבִּית וַאֲסוּרִין מִשּׁוּם הַעֲרָמַת רִבִּית. כֵּיצַד. קִיבֵּל הֵימֶינּוּ שָׂדֶה בְּי̇ כּוֹר חִיטִּין. אָמַר לוֹ. תֶּן לִי סֶלַע אֶחָד. אָמַר לוֹ אֵין לִי אֶלָּא כּוֹר אֶחָד חִיטִּין. טוֹל לָךְ. וְחָזַר וְלָקַח מִמֶּנּוּ בכ̇ד̇. אֵין זֶה רִבִּית אֲבָל אָסוּר מִשּׁוּם הַעֲרָמַת רִבִּית. אֲמַר לֵיהּ. לֵית אַתְּ צְרִיךְ וְהַב אֲגַר כֵּלִים אוֹ אֲגַר הַכַּתָּפִין אֲקולִי וְסַב דֵּינָרָךְ. רִבִּי לָא אָמַר בְּנוֹתֵן לוֹ שְׂכַר רַגְלוֹ. רִבִּי זֵירָא אָמַר. נַעֲשֶׂה כְּמַשְׂכִּיר לוֹ דִּירָה בְיוֹקֶר.

MISHNAH: What is biting 25:36 ) must be biting , i. e. cost the debtor money, and increase , result in monetary gain for the lender. and what is increase feature is missing. Transactions which are perfectly legitimate in general can become forbidden as rabbinic interest if enacted between borrower and lender. There are different shades of rabbinically prohibited interest. Transactions which result in gain for the lender for deferral of repayment of a debt are plain interest payments. Services the debtor renders to the creditor which carry no monetary value are אֲבַק רִבִּית “dust of interest”. ? What is biting, lending a tetradrachma for five denars, two se’ah of wheat for three; because this bites. What is increase? Paying more for produce. How is this? One bought from another wheat for a gold denar the kor at the going rate. Wheat appreciated to thirty denars. He told him, deliver my wheat, for I want to sell it and buy wine with the proceeds. The other said, let your wheat be given to me for thirty denars and you have wine with me of wheat at the time of the second transaction. , but he has no wine. A creditor may not dwell on the debtor’s premises for free or rent it below the going rate, for this would be interest. HALAKHAH: “What is biting,” etc. Rebbi Yannai said, this is interest which is taken away by the judges. They asked before Rebbi Joḥanan, can interest be taken away by the judges? He said, if it were so, nothing would be left for the great people of the Land of Israel. Rebbi Joḥanan agrees that no document obligates another. Rebbi Joḥanan agrees that if the document exists one subtracts [the interest]. “What is increase?” It was stated 30b , Bava batra 94b ; Yerushalmi Giṭṭin 4:4 (Notes 129 ,130), Pesaḥim 2:2 (29a l. 38). : A Jew who lent to another Jew with interest can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, he may collect the capital but not the interest. It is written: “Your money you shall not give him by biting 25:36 , “and against increase do not give your food.” .” Not only money by biting and food by increase. From where increase in money and biting in food? The verse says, “do not take from him biting and increase, 25:35 , “and fear your God, I am the Eternal.” This establishes the prohibition of stated interest as a moral imperative, subject to the jurisdiction of Heaven, not the human court. The argument identifies תַּרְבִּית in v. 35 and מַרְבִּית in v. 36 . ” it brackets biting with increase and increase with biting. Since biting refers to money, increase also refers to money; since increase refers to food, biting also refers to food. “One bought wheat from another.” Rebbi Abba bar Cahana said, the rate which is valid for everybody. Less than that, woe to the seller; more than that, woe to the buyer! “He told him, deliver my wheat, for I want to sell it.” How did he acquire? Rav Naḥman bar Jacob was of the opinion that he had to deliver (to the other person) As stated in the previous note, this is a trivial inference. [by law. Rebbi Abbahu in the name of Rebbi Joḥanan: His money acquired for him by biblical law.] 2:6, Note 138 , R. Ḥiyya bar Abba, successor of R. Joḥanan in Tiberias, disagrees in the name of R. Joḥanan. “A creditor.” A person lent money to another, who let him live in his house, then said, give me the rent for my house. The first one said, give me my money 13 (on Alfasi # 391; 63a in the Wilna edition of Alfasi). There, the creditor first asked for his money; the debtor responded by asking for rent. . The case came before Rebbi Abba bar Mina, who told him to give what was a reasonable rent. It was stated: “There are things which are interest but are permitted. How is that? A person may buy another’s promissory notes at a discount, or bills of debt at a discount, and need have no compunctions because of interest. Other things are not interest but are forbidden because of circumventing interest. How is that? One received from another a field for ten kor of wheat.… A person said to another, lend me a tetradrachma. He answered, I only have a kor of wheat, take it. If he then turned around and bought it back for 24 it is not interest but forbidden because of circumventing interest. equals 25 tetradrachmas, the lender makes 1 tetradrachma on the deal. The question arises, why is this not true interest? ” He might have said to him, you do not have to do this and take your denar but then you have to pay for vessels and porters of the containers. Rebbi La said, he pays him the wages of his foot; Rebbi Ze‘ira said, he rents him the dwelling at an inflated price.

מַרְבִּין עַל הַשָּׂכָר וְאֵין מַרְבִּין עַל הַמֶּכֶר. כֵּיצַד הִשְׂכִּיר לוֹ אֶת הֶחָצֵיר וְאָמַר לוֹ אִם מֵעַכְשָׁיו אָתָּה נוֹתֵן לִי הֲרֵי הוּא לָךְ בְּעֶשֶׂר סְלָעִים לַשָּׁנָה וְאִם שֶׁלְּחֹדֶשׁ בְּחֹדֶשׁ בְּסֶלַע לַחֹדֶש מוּתָּר. מָכַר לוֹ אֶת שָׂדֵהוּ וְאָמַר לוֹ אִם מֵעַכְשָׁיו אָתָּה נוֹתֵן לִי הֲרֵי הִיא לָךְ בְּאֶלֶף זוּז וְאִם לַגּוֹרֶן בִּשְׁנֵים עָשָׂר מְנָה אָסוּר. מָכַר לוֹ אֶת שָׂדֵהוּ וְנָתַן לוֹ מִקְצָת דָּמִים וְאָמַר לוֹ אֵימָתַי שֶׁתִּרְצֶה הָבֵא מָעוֹת וְטוֹל אֶת שֶׁלָּךְ אָסוּר. הִלְוָוהוּ עַל שָׂדֵהוּ וְאָמַר לוֹ אִם אֵי אַתָּה נוֹתֵן לִי מִכָּאן וְעַד שָׁלֹשׁ שָׁנִים הֲרֵי הִיא שֶׁלִּי הֲרֵי הִיא שֶׁלּוֹ. וְכָךְ הָיָה בָּיֵיתוֹס בֶּן זוֹנִין עוֹשֶׂה עַל פִּי חֲכָמִים. מַרְבִּין עַל הַשָּׂכָר כול׳. תַּנֵּי. הַמּוֹכֵר שָׂדֶה לַחֲבֵירוֹ וְאָמַר לוֹ. עַל מְנָת שֶׁאֱהֵא בָהּ אָרִיס. עַל מְנָת שֶׁאֱהֵא בָהּ שׁוּתָף. עַל מְנָת שֶׁהַמַּעְשְׂרוֹת שֶׁלִּי. עַל מְנָת שֶׁכְּשֶׁתִּמְכְּרֶנָּה לֹא תִמְכְּרֶנָּה אֶלָּא לִי. שֶׁכָּל זְמַן שֶׁאֲנִי רוֹצֶה נוֹתֵן דָּמֶיהָ וְנוֹטְלָהּ. מוּתָּר. הָיָה חַיָיב לוֹ מָעוֹת וְכָתַב לוֹ שָׂדֶהוּ בְמֶכֶר. כָּל זְמַן שֶׁהַמּוֹכֵר אוֹכֵל פֵּירוֹת מוּתָּר. כָּל זְמַן שֶׁהַלּוֹקֵחַ אוֹכֵל פֵּירוֹת אָסוּר. רִבִּי יוּדָה אוֹמֵר. בֵּין כָּךְ וּבֵין כָּךְ מוּתָּר. אָמַר רִבִּי יוּדָה. כָּךְ הָיָה בָּיֵיתוֹס בֶּן זוֹנִין עוֹשֶׂה עַל פִּי חֲכָמִים. אָמְרוּ לוֹ. מִשָּׁם רְאָיָיה. מוֹכֵר אוֹכֵל פֵּירוֹת הָיָה. רִבִּי יוֹחָנָן וְרִבִּי לָעְזָר וְרִבִּי הוֹשַׁעְיָה אָמְרֵי. מִבָּתֵּי עָרֵי חוֹמָה לָמַד רִבִּי יְהוּדָה. דְּתַנֵּי. שָׁנָה הָאֲמוּרָה בַתּוֹרָה עָרֵי חוֹמָה הֲרֵי הֵן כְּמִין רִבִּית וְאֵינָהּ רִבִּית. תַּנַּיי חוֹרָן תַנֵּי. הֲרֵי זוֹ רִיבִּית אֶלָּא שֶׁהִתִּירָהּ הַתּוֹרָה. מָאן דָּמַר. הֲרֵי זוֹ כְּמִין רִיבִּית וְאֵינָהּ רִבִּית. רִבִּי מֵאִיר. מָאן דָּמַר. הֲרֵי זוֹ רִיבִּית אֶלָּא שֶׁהַתּוֹרָה הִתִּירָהּ. רִבִּי יוּדָה. אָמַר רִבִּי אִידִי. כַּד סָלְקִית מִגָּלוּתָא אַשְׁכְּחִית עוֹבְדָא קוֹמֵי רִבִּי אִמִּי. הֲרֵי זוֹ כְמִין רִבִּית וְאֵינָהּ רִבִּית. אָמַר רִבִּי חִזְקִיָּה. לֹא אָמְרוּ אֶלָּא זוֹ רִבִּית שֶׁהִתִּירָהּ הַתּוֹרָה. כָּאן הַתּוֹרָה הִתִּירָהּ. הָא בְמָקוֹם אַחֵר לֹא. אֲפִילוּ כֵן לֹא אַשְׁגַּח רִבִּי אִמִּי. אָמַר. בַּיְיתָא עִם דַּיָירָא דָאִיר.

MISHNAH: One may increase rental fees but not sale price. How is this? He leased a courtyard saying to him, if [you pay] now it is yours for ten tetradrachmas a year but if paid monthly it is a tetradrachma per month; this is permitted. He sold his field and said to him, if [you pay] now it is yours for 1’000 zuz, but if after the threshing floor it is twelve mina ; this is forbidden. If one sold his field, [the buyer] made a partial payment and [the seller] said, anytime you wish bring the remainder and take yours; this is forbidden. If one lent money on a field and said, if you do not repay me in three years from now, it will be mine, it is his; Boethos ben Zenon 31a; Tosephta 4:2 : On the instruction of R. Eleazar ben Azariah. acted thus following the Sages. HALAKHAH: “One may increase rental fees,” etc. It was stated: “If somebody sells a field to another and stipulates, on condition that I shall work it as a sharecropper, on condition that I shall be part owner, on condition that the tithes shall be mine 6:3 (Notes 77,84); Babli Bava batra 63a . In this case, the seller must be a Cohen or Levite; he reserves for himself the place at which the grain used as tithe grows. The condition is impossible for an Israel since for him it would be a trade in futures which is null and void. , on condition that if you sell it, you will sell it only to me, that anytime I want I may pay you back and take it; this is permitted.” 27b , Arakhin 31a . “If he owed him money and wrote his field over to him as a sale, any time the seller eats the yield it is permitted; any time the buyer eats the yield, it is forbidden. Rebbi Jehudah says, in any case it is permitted. Rebbi Jehudah said, that is what Boethos ben Zenon did following the Sages 31a; Tosephta 4:2 : On the instruction of R. Eleazar ben Azariah. . They said to him, is that a proof? The seller was eating the yield.” Rebbi Joḥanan, Rebbi Eleazar, and Rebbi Hoshaia said, Rebbi Jehudah learned from the houses of walled cities 25:29–30 . The sale of a house in a walled city implies an automatic right for the seller to buy back his house at the exact sale price during one full year. During that year, the buyer has the house as owner for his unrestricted use. . As it was stated: The year mentioned in the Torah regarding walled cities is like interest but it is not interest. Another Tanna stated: This is interest but the Torah permitted it. He who said, it is like interest but it is not interest, Rebbi Meïr 31a. E here has a lacuna. . He who said, this is interest but the Torah permitted it, Rebbi Jehudah 31a. E here has a lacuna. . Rebbi Idi said, when I came from the Diaspora, I found that a case was before Rebbi Immi of “it is like interest but it is not interest.” Rebbi Ḥizqiah said, they only said that “this is interest but the Torah permitted it.” There, the Torah permitted it, therefore not in any other case. Nevertheless, Rebbi Immi did not consider it, for he said: a house dwells with its inhabitants8 (1937) 395–397 who considers the case before R. Immi as antichretic lease (cf. 6:7, Notes 77–78 and Giṭṭin 4:6, Note 168 .) But antichretic loans are endorsed in Mishnah 6:7 in certain cases. .

אֵין מוֹשִׁיבִין חֶנְוָונִי לְמַחֲצִית שָׂכָר לֹא יִתֵּן לוֹ מָעוֹת לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית שָׂכָר אֶלָּא אִם כֵּן נוֹתֵן לוֹ שְׂכָרוֹ כְּפוֹעֵל בָּטֵל. אֵין מוֹשִׁיבִין תַּרְנוֹגַלִּין לְמֶחֱצָה וְאֵין שָׁמִין עֲגָלִים וּסְיָיחִים לְמֶחֱצָה אֶלָּא אִם כֵּן נוֹתֵן לוֹ שְׂכַר עֲמָלוֹ וּמְזוֹנוֹת. אֲבָל מְקַבְּלִין עֲגָלִים וּסְיָיחִים לְמֶחֱצָה וּמְגַדְּלִין אוֹתָן עַד שֶׁיְּהוּ שְׁלָשִּׁין וַחֲמוֹר עַד שֶׁתְּהֵא טוֹעֶנֶת. אֵין מוֹשִׁיבִין חֶנְוָונִי כול׳. חַד בַּר נַשׁ אַשְׁאַל לְחַבְרֵיהּ דֵּינָרִין. אֲמַר לֵיהּ. סַב ב̇ דֵּינָרִין אַגְרָךְ וּמַה דִּינוּן עָבְדִין דִּילִי וְלָךְ. תַּנֵּי. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית וְאָמַר. לֹא לָקַחְתִּי. אֵין לוֹ עָלָיו אֶלָּא תִּרְעוֹמֶת. וְאִם יָדוּעַ שֶׁלָּקַח הֲרֵי זֶה מוֹצִיא מִמֶּנּוּ עַל כּוֹרְחוֹ. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית שָׂכָר. רָצָה אֶחָד מֵהֶן לְיַישְּׁנָן חֲבֵירוֹ מְעַכֵּב עַל יָדוֹ. אִם הָיָה עֶרֶב שְׁבִיעִית אֵין חֲבֵירוֹ מְעַכֵּב עַל יָדוֹ שֶׁשְּׁנֵיהֶן עַל מְנָת כֵּן לְקָחוּם. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית שָׂכָר. אִם אָמַר. הֵא לָךְ מְנָה שֶׁאֵינוֹ יָכוֹל לַעֲמוֹד בִּפְרוֹטְרוּט. הֲרֵי זֶה אָסוּר. רָאָה פֵירוֹת מוֹקִירִין הֲרֵי זֶה מוּתָּר. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית שָׂכָר רַשַּׁאי הַלּוֹקֵחַ לִיקַּח מֵאוֹתוֹ הַמִּין. כְּשֶׁמּוֹכֵר לֹא יִמְכּוֹר שְׁנַיִם כְּאַחַת אֶלָּא מוֹכֵר זֶה רִאשׁוֹן וְזֶה אַחֲרוֹן. הַנּוֹתֵן מָעוֹת לַחֲבֵירוֹ לִיקַּח בָּהֶן פֵּירוֹת לְמַחֲצִית שָׂכָר רַשַּׁאי לִיקַּח מִכָּל מִין שֶׁיִּרְצֶה. לֹא יִקַּח לוֹ בָהֶן כְּסוּת וְעֵצִים. אָמַר רִבִּי יִצְחָק. הָדָא אָמְרָה. הַמְּבַטֵּל כִּיס חֲבֵירוֹ אֵין לוֹ עָלָיו אֶלָּא תִּרְעוֹמֶת. הַמְּבַטֵּל שְׂדֵה חֲבֵירוֹ חַיָיב לִשְׁפּוֹת לוֹ. הַמְּבַטֵּל סְפִינַת חֲבֵירוֹ וַחֲנוּת חֲבֵירוֹ מָהוּ. הַמּוֹלִיךְ פֵּירוֹת מִמְּקוֹם הַזּוֹל לִמְקוֹם הַיּוֹקֶר. אָמַר לַחֲבֵירוֹ. תְּנֵם לִי וַאֲנִי נוֹתֵן לָךְ כְּדֶרֶךְ שֶׁאַתָּה נוֹתְנָן לְמָקוֹם פְּלוֹנִי. אִם בְּאַחֵרָיוּת הַנּוֹתֵן אָסוּר וְהַלּוֹקֵחַ מוּתָּר. הַמּוֹלִיךְ חֲבִילָה מִמָּקוֹם לְמָקוֹם. אָמַר לוֹ. תְּנֵיהָ לִי וַאֲנִי נוֹתֵן לָךְ כְּדֶרֶךְ שֶׁאַתְּ נוֹתֵן בְּמָקוֹם פְּלוֹנִי. אִם בְּאַחֵרָיוּת הַנּוֹתֵן אָסוּר וְהַלּוֹקֵחַ מוּתָּר. אֲבָל חֲמָרִים הַמְּקַבְּלִין מִבַּעֲלֵי בָתִּים מַעֲמִידִין לָהֶן פֵּירוֹת בִּמְקוֹם הַיּוֹקֶר כְּשַׁעַר הַזּוֹל. רִבִּי יוּדָה בַּר פָּזִי. עַד מָקוֹם שֶׁדַּרְכּוֹ לֵילֵךְ וְלָבוֹא בוֹ בַיּוֹם. רַב הוּנָא אָמַר. נַעֲשֶׂה שְׁלוּחוֹ. וְהָא מֵתִיבִין [לְרַב] הוּנָא. שָׁלִיחַ שֶׁנֶּאֱנָס חַיָיב עַל הָאוֹנְסִין. שֶׁנֶּאֱנָס פָּטוּר עַל הָאוֹנְסִין. לֹא פְעָמִים מַתְנֶה שׁוֹמֵר חִנָּם לִהְיוֹת כְּשׁוֹאֵל. וְהָתַנֵּי רִבִּי הוֹשַׁעְיָה. כְּשֵׁם שֶׁחַיָיב בְּכוּלָּהּ כָּךְ חַיָיב בְּמִקְצָתָהּ. מַאי כְדוֹן מַיְיתֵה. תַּמָּן מְשַׁלֵּם כְּשַׁעַר הַיּוֹקֶר. בְּרַם הָכָא מְשַׁלֵּם כְּשַׁעַר הַזּוֹל.

MISHNAH: One does not hire a shop clerk for half the gain; one does not give him money to buy produce for half the gain unless one pays him wages as an unemployed worker. One does not give chickens to breed for half, nor does one hand over calves and foals for care for half the risk unless one pays for his work and food. But one takes in calves and foals for half and grows them until they are one-third grown, and a donkey until it becomes a beast of burden. HALAKHAH: “One does not hire a shop clerk,” etc. p. 211) כתף "porter" means "work, exertion"; cf. Halakhah 6, Tosephta 5:6. A person lent another one denars. He said to him, take two denars as your wages and what they will bring shall be mine and yours. It was stated: “If somebody gives money to another to buy produce with it for half [the gain]; if that one says, I did not buy, he only has a complaint on him. But if it was known that he bought, the other forcibly extracts from him.” “If somebody gives money to another to buy produce with it for half the gain and one of them wants to age it, the other may hinder him. But if it was the eve of a Sabbatical year, the other may not hinder him because it was understood that it was bought for that purpose.” “If somebody gives money to another to buy produce with it for half the gain and one says, here you have a mina for I cannot be bothered with the details, that is forbidden. But if he saw that grain was going up in price, it is permitted only that the other party is ready to take less but receive his money immediately, it would be a permitted discount. . If somebody gives money to another to buy produce with it for half the gain, the trader is permitted to buy of the same kind. When he sells, he may not sell everything together but sells this first and that later. “If somebody gives money to another to buy produce with for half the gain, the trader is permitted to buy any kind he wants, but he should not buy a garment or wood.” (vol. 2. p. 93, #339) quotes it as the Yerushalmi’s commentary to that Tosephta. Rebbi Isaac said, this implies that if one who leaves another’s capital unemployed, he only has a complaint on him. If he leaves another’s field unused, he is obligated to serve him. If he leaves another’s ship or store unused, what [is the rule] ( Note 69 ) quotes the Yerushalmi 9:3 as leaving the question unanswered, but adds that in Chapter 4 the answer is: He is not liable. ? p. 198), Babli 72b/73a . “A person was transporting from a lowprice place to a highprice one. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. A person was transporting a package from place to place. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. But donkey drivers who receive from householders obtain produce for a highprice place at lowprice rates.” Rebbi Jehudah bar Pazi: At a place where usually they can go and return the same day. Rav Huna said, he becomes his agent. But did one not object to [Rav] Huna: If an agent fell victim to an accident, is he liable? If he was the victim of an accident, he is not liable. Does it not happen that an unpaid trustee accepts to be like a borrower? But did not Rebbi Hoshaia state: Just as he is liable for the entirety, so he is liable for a part! Why does one quote this? There, he would pay a high price, but here he pays at the low rate.

שָׁמִין פָּרָה וַחֲמוֹר וְכָל דָּבָר שֶׁדַּרְכּוֹ לַעֲשׂוֹת וְלֶאֱכוֹל. מָקוֹם שֶׁנָּהֲגוּ לַחֲלוֹק אֶת הַוְולָדוֹת מִיַּד חוֹלְקִין מָקוֹם שֶׁנָּהֲגוּ לְגַדֵּל יְגַדְּלוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר שָׁמִין עֵגֶל עַל אִמּוֹ וּסְיָיח עִם אִמּוֹ וּמַפְרִין עַל שָׂדֵהוּ וְאֵינוֹ חוֹשֵׁשׁ מִשּׁוּם רִיבִּית. שָׁמִין פָּרָה וַחֲמוֹר כול׳. תַּנֵּי. שָׁם הוּא אָדָם מֵחֲבֵירוֹ בְּהֵמָה בִּמְנָת לַעֲלוֹת לוֹ וְולָד אֶחָד וְגִיזָה אַחַת לַשָּׁנָה. תַּרְנְגוֹלֶת בְּיֹ בֵצִים לַחוֹדֶשׁ. הַשָּׁמָה תַרְנְגוֹלֶת מֵחֲבֵירָתָהּ מִיטַּפֶּלֶת בְּאֶפְרוֹחִין כָּל זְמַן שֶׁצְּרִיכִין לְאִימָּן. מִיטַּפֵּל בִּבְהֵמָה דַקָּה ל̇ יוֹם וּבְגַסָּה נ̇ יוֹם. רִבִּי יוֹסֵי אוֹמֵר. (בְּגַסָּה) [בַּדַּקָּה] ג̇ חֳדָשִׁים מִפְּנֵי שֶׁטִּיפּוּלָה מְרוּבָּה. יוֹתֵר מִיכֵּן חַלְּקוֹ שֶׁלְּבַעַל הַבַּיִת וְהִשְׁוָה עָלָיו. הַכֹּל כְּמִנְהַג הַמְדִינָה. מַהוּ חַלְּקוֹ שֶׁלְּבַעַל הַבַּיִת וְהִשְׁוָה עָלָיו. בַּר נַשׁ דִּיהַב לְחַבְרֵיהּ ק̇ דֵּינָרִין עַבְדוֹן כ̇ דֵּינָרִין. אָהֵן נְסַב פַּלְגָּא וָאָהֵן פַּלְגָּא שֶׁלֶּבַעַל הַבַּיִת אִיתְעַבְּדוּן עֲלוֹי קֶרֶן. בְּנֵי אִינָשׁ עַבְדִין כֵּן. אֶלָּא נָסְבִין וִיהָבִין וּבְסֵיפָא פַלְּגִין. הַשָּׁם בְּהֵמָה לַחֲבֵירוֹ כַּמָּה חַיָיב בָּאַחֵרָיוּתוֹ. בִּבְהֵמָה טְמֵיאָה י̇ב̇ חוֹדֶשׁ. בָּאָדָם כ̇ד̇ חוֹדֶשׁ. מָקוֹם שֶׁנָּהֲגוּ לַעֲלוֹת שְׂכָר כַּתָּף לְמָעוֹת מַעֲלִין. וְולָדוֹת לַבְּהֵמָה מַעֲלִין. הַכֹּל כְּמִנְהַג הַמְדִינָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר שָׁמִין כול׳. אֲפִילוּ בְמָקוֹם שֶׁמַּעֲלִין שְׂכַר כַּתָּף לְמָעוֹת. וְאֵינוֹ חוֹשֵׁשׁ מִשּׁוּם רִבִּית. הַשָּׁם בְּהֵמָה מֵחֲבֵירוֹ עַד כַּמָּה חַיָיב בָּאַחֵרָיוּתָהּ. סוּמָכוֹס אוֹמֵר. הַגּוֹדָרוֹת י̇ב̇ חוֹדֶשׁ. בָּאֲתוֹנוֹת כ̇ד̇ חוֹדֶשׁ. עָמַד עָלָיו בְּתוֹךְ הַזְּמַן שָׁמִין לוֹ. אַחַר הַזְּמַן אֵין שָׁמִין לוֹ. לֹא דוֹמֶה טִיפּוּל שָׁנָה אַחַת לִשְׁתֵּי שָׁנִים. הַשָׁם בְּהֵמָה לַחֲבֵירוֹ אֵין פָּחוֹת מִי̇ב̇ חֳדָשִׁים. מֵתָה בַבּוֹסְיָא יְהַב כּוּלֵּיהּ. דְּלָא בְבוֹסיָא יְהַב פַּלְגָּא. כֵּיצַד. שָׁמָהּ בִּמְנָה וְהִשְׁבִּיחָה וְשָׁוָה מָאתַיִם. מֵתָה בַבּוֹסְיָא יְהַב שִׁשָּׁה שֶׁלְּזָהָב. דְּלָא בְבוֹסיָא יְהַב חֲמִשִּׁים זוּז. הִכְחִישָׁה וְיָפָה חֲמִשִּׁים זוּז. מֵתָה בַבּוֹסְיָא יְהַב ג̇ שֶׁלְּזָהָב. דְּלָא בְבוֹסיָא יְהַב חֲמִשִּׁים זוּז. הַשָׁם בְּהֵמָה מֵחֲבֵירוֹ אֵין פָּחוֹת מִי̇ב̇ חוֹדֶשׁ. עָשָׂה בָהּ כָּל יְמוֹת הַחַמָּה וְאָמַר לְמוֹכְרָהּ בִּימוֹת הַגְּשָׁמִים כּוֹפִין אוֹתָוֹ שֶׁיַּאֲכִילָהּ כָּל יְמוֹת הַגְּשָׁמִים. הֶאֱכִיל כָּל יְמוֹת הַגְּשָׁמִים וְאָמַר לְמוֹכְרָהּ בִּימוֹת הַחַמָּה כּוֹפִין אוֹתָוֹ שֶׁיַּעֲשֶׂה בָהּ כָּל יְמוֹת הַחַמָּה. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מַפְרִין עַל שָׂדֵהוּ וְאֵין חוֹשֵׁשׁ מִשּׁוּם רִבִּית. כֵּיצַד. קִיבֵּל הֵימֶינּוּ בְּי̇ כוֹרִין חִטִּין. אָמַר לוֹ. תֵּן לִי סֶלַע אֶחָד וַאֲנִי נוֹתֵן לָךְ י̇ב̇ כּוֹרִין לַגּוֹרֶן מוּתָּר. רִבִּי יוֹחָנָן אָמַר. מִפְּנֵי שֶׁהַשָּׂדֶה מְצוּיָה לְהִתְבָּרֵךְ. רֵישׁ לָקִישׁ אָמַר. נַעֲשֶׂה כְמַשְׂכִּיר לוֹ שָׂדֶה בְיוֹקֶר. מַה בֵינֵיהוֹן. חֲנוּת וּסְפִינָּה. מָאן דָּמַר. מִפְּנֵי שֶׁהַשָּׂדֶה מְצוּיָה לְהִתְבָּרֵךְ. מַפְרִין עַל חֲנוּת וּסְפִינָּה. מָאן דָּמַר. נַעֲשֶׂה כְמַשְׂכִּיר לוֹ שָׂדֶה בְיוֹקֶר. חֲנוּת וּסְפִינָּה אֵין מַפְרִין. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. בְּפֵירוּשׁ פְּלִיגֵי. רִבִּי יוֹחָנָן אָמַר. מַפְרִין עַל חֲנוּת וּסְפִינָּה. רֵישׁ לָקִישׁ אָמַר. אֵין מַפְרִין. מַתְנִיתָא מְסַיְיעָא לְרֵישׁ לָקִישׁ. אֵין מַפְרִין עַל חֲנוּת וּסְפִינָּה וְעַל דָּבָר שֶׁאֵינוֹ עוֹשֶׂה בְגוּפוֹ.

MISHNAH: One hands a cow or a donkey over for care as well as anything which works and eats of the Babli follows Rashi in reading: “One estimates the value of a cow and a donkey and anything which works and eats for the middle ,” i. e., the owner of the animal and the person who cares for it and is the beneficiary of its work split any increase or loss arising from the animal 50–50. Maimonides, whose Mishnah text is identical with the Yerushalmi and the mss., does not comment on it, but in his Code ( Šutafim 8:3) formulates that the owner and the tenant farmer share profits on a 50–50 basis; he does not mention that the farmer has to carry 50% of the risk and even 100% of the risk if the animal dies through of his fault ( Note 102 ). In modern terms the Mishnah states that an investment is not a loan, and that the worker and the capitalist who provides the means of production are free to conclude any contractual arrangement. While the dictionaries and the commentators identify this שם with Aramaic שם “to estimate, determine its value”, for the translation it is identified with Arabic سام، سوم “to impose a task” (“to let graze freely” in the af‘ala stem). In the Halakhah, both meanings are used. . At a place where one usually divides the young immediately, one divides; at a place where one usually raises them, they should be raised. Rabban Simeon ben Gamliel says, one hands over a calf with its mother, a foal with its mother, and one invests in improving a field and does not worry about interest. HALAKHAH: “One hands a cow or a donkey over for care,” etc. It was stated: “A person may receive from another an animal on condition to deliver to him one lamb and one shearing per year, a chicken for ten eggs a month. pp. 211–216. The woman receiving a chicken has to care for the chicks as long as those depend on their mother. One cares for small animals 30 days and for large animals 50 days. Rebbi Yose says, for (large) [small] 4:1. animals three months because they need special care. After that, he gives the owner his part equally, everything according to local practice.” What means “he gives the owner his part equally”? A person gave to another 100 denars; they produced 20 denars. Each takes half of it; the half of the owner remains with him as capital. Do people do that? But they trade, and at the end they divide it up. “A person receiving an animal for care is responsible for it, for an unclean animal twelve months, for a human 24 months. At a place where work is compensated separately, one pays; for offspring of animals, one pays, everything following local custom.” “Rabban Simeon ben Gamliel says, one hands over, etc., even at a place where one pays additional money for exertion, and one is not worried because of interest.” “If one accepts an animal for care from another person, how long does he have to care for it? Symmachos says, small asses twelve months, adult donkeys 24 months Note 87 p. 213–4) in identifying גודרות (in E: העדרות) as γαϊδάρια, plural of γαϊδάριον, “small donkey”, a word frequently found in Egyptian papyri (it seems originally Persian gaudar, “calf”). He also notes that since in all of Talmudic literature חֲמוֹר denotes both male and female donkeys, one may assume that the word אֲתוֹן, “she-ass” in Biblical texts, also denotes both male and female donkeys. . If he terminates the care in the middle of the term, one estimates for him; after the term one does not estimate for him, but care for one year is not comparable to two years.” “If it dies because of gross negligence, he gives everything; not because of gross negligence, he gives half. How is this? It was estimated as one mina and improved and now is worth 200. If it dies because of gross negligence, he gives six gold denars; if not because of gross negligence, he gives 50 zuz .” “If one accepts an animal for care from another person, it is for no less than twelve months. If he occupied himself with it all through the summer and he says to sell it, one forces him to feed it all through the winter. If he fed it all through the winter and he wants to sell it in the summer, one forces him to occupy himself with it all through the summer.” It was stated: “Rabban Simeon ben Gamliel said, one invests in improving a field and does not worry about interest. How is this? One leased a field for ten kor of wheat and said to him, give me a tetradrachma This seems to be the correct text since it is unlikely that much improvement can be bought for 4 silver denars, and it is incomprehensible that the rent should increase by 50 silver denars a year for a loan of 4. But in E the text is: תֵּן לִי סֶלַע אַחַת וַאֲנִי נוֹתֵן לָךְ כּוֹר אֶחָד. “Give me one tetradrachma and I shall give you one kor .” and I shall give you twelve kor at threshing time, it is permitted.” Rebbi Joḥanan said, because the field may bring an extraordinary yield. Rebbi Simeon ben Laqish said, it is as if he increased the rent for the field. What is the difference between them? A store or a ship. According to him who said, because the field may bring an extraordinary yield, one invests in a store or a ship. According to him who said, it is as if he increased the rent for the field, one may not invest in a store or a ship. Rebbi Jacob bar Aḥa said, they disagree explicitly: Rebbi Joḥanan said, one invests in a store or a ship. Rebbi Simeon ben Laqish said, one may not invest in a store or a ship, nor in anything which is not invested in the object itself.

אֵין מְקַבְּלִין צֹאן בַּרְזֶל מִיִּשְׂרָאֵל מִפְּנֵי שֶׁהוּא רִיבִּית. אֲבָל מְקַבְּלִין צֹאן בַּרְזֶל מִהַגּוֹיִם וְלֹוִין מֵהֶן וּמַלְוִין אוֹתָן בְּרִיבִּית וְכֵן בְּגֵר תּוֹשָׁב. מַלְוֶה הוּא יִשְׂרָאֵל מָעוֹתָיו שֶׁל נָכְרִי מִדַּעַת הַנָּכְרִי אֲבָל לֹא מִדַּעַת יִשְׂרָאֵל. אֵין מְקַבְּלִין צֹאן בַּרְזֶל מִיִּשְׂרָאֵל כול׳. אֵי זֶהוּ צֹאן בַּרְזֶל. הָיוּ לְפָנָיו מֵאָה צֹאן. אָמַר לוֹ. הֲרֵי הֵן עֲשׂוּיוֹת עָלָיו בְּק̇ שֶׁלְּזָהָב וֲולָדָן וַחֲלָבָן וְגִיזָתָן שֶׁלָּךְ וְאִם מֵתוּ אַתְּ חַיָיב בְּאַחְרָיוּתָן וְאַתְּ מַעֲלֶה לִי סֶלַע שֶׁלְּכָל אַחַת וְאַחַת מִשֶּׁלָּךְ בָּאַחֲרוֹנָה. אָסוּר. רִבִּי יִרְמְיָה בָעֵי. תַּמָּן אַתָּ מַר. נוֹשֵׂא שָׂכָר חַיָיב עַל הָאוֹנְסִין אָסוּר. וָכָא אַתָּ מַר. נוֹשֵׂא שָׂכָר חַיָיב עַל הָאוֹנְסִין מוּתָּר. לֹא פְעָמִים שֶׁמַּתְנֶה שׁוֹמֵר חִנָּם לִהְיוֹת כְּשׁוֹאֵל. רִבִּי יִרְמְיָה בָעֵי. תַּמָּן אַתָּ מַר. צֹאן בַּרְזֶל לָרִאשׁוֹן. וָכָא אַתָּ מַר. לַשֵּׁינִי. אָמַר רִבִּי יוֹסֵי. תַּמָּן שֶׁעִיקָּרָן לָרִאשׁוֹן וְולָדָן לָרִאשׁוֹן. בְּרַם הָכָא עִיקָּרָן לַשֵּׁינִי וְולָדָן לַשֵּׁינִי. וְלוֹוִין מֵהֶן וּמַלְוִין אוֹתָן בְּרִיבִּית כול׳. רִבִּי אוֹמֵר. תּוֹשָׁב הָאָמוּר בְּעֶבֶד עִבְרִי אֵינִי יוֹדֵעַ מַה טִיבוֹ. גֵּר צֶדֶק הָאָמוּר בְּרִיבִּית אֵינִי יוֹדֵעַ מַה טִיבוֹ. מַלְוֶה יִשְׂרָאֵל מָעוֹת נָכְרִי מִדַּעַת הַנָּכְרִי אֲבָל לֹא מִדַּעַת יִשְׂרָאֵל. יִשְׂרָאֵל שֶׁלָּוָה מִגּוֹי וּבִיקֵּשׁ לְהַחֲזִירָם לוֹ. אָמַר לוֹ יִשְׂרָאֵל אַחֵר. תְּנֵם לִי וַאֲנִי נוֹתֵן כְּדֶרֶךְ שֶׁאַתְּ נוֹתֵן לוֹ. אָסוּר. וְאִם הֶעֱמִידוֹ עִם הַגּוֹי מוּתָּר. [אָמַר רִבִּי יוֹסֵה. וְהוּא שֶׁהֶעֱמִידוֹ עִם הַגּוֹי.] גּוֹי שֶׁלָּוָוה מִיִּשְׂרָאֵל וּבִיקֵּשׁ לְהַחֲזִירָם לוֹ. אָמַר לוֹ יִשְׂרָאֵל אַחֵר. תְּנֵם לִי וַאֲנִי מַעֲלֶה לוֹ רִיבִּית. מוּתָּר. וְאִם הֶעֱמִידוֹ אֵצֶל יִשְׂרָאֵל אָסוּר. אָמַר רִבִּי יוֹסֵי. וְהוּא שֶׁהֶעֱמִידוֹ אֵצֶל יִשְׂרָאֵל. יִשְׂרָאֵל שֶׁלָּוָוה מִגּוֹי וְגוֹי מִיּשְׂרָאֵל וְנִתְגַּיֵיר. בֵּין שֶׁזְּקָפָן עַד שֶׁלֹּא נִתְגַּיֵיר בֵּין מִשֶׁנִּתְגַּיָיר גּוֹבֶה הַקֶּרֶן וְלֹא הָרִיבִּית אֲבָל גּוֹי שֶׁלָּוָוה מִיִּשְׂרָאֵל וְנִתְגַּיֵיר. אִם עַד שֶׁלֹּא נִתְגַּיֵיר זְקָפָן עָלָיו בְּמִלְוָה גּוֹבֶה הַקֶּרֶן וְהָרִיבִּית. מִשֶׁנִּתְגַּיָיר גּוֹבֶה הַקֶּרֶן וְלֹא הָרִיבִּית. בַּר קַפָּרָא אָמַר. גּוֹבֶה אֶת הַקֶּרֶן וְאֶת הָרִיבִּית. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. טַעֲמָא דְבַר קַפָּרָא. מִכֵּיוָן שֶׁאַתְּ מַבְרִיחוֹ מִן הָרִיבִּית אַף הוּא נַעֲשֶׂה גֵּר שֶׁקֶר. לוֹוֶה אָדָם מִבָּנָיו וּבְנֹתָיו בְּרִיבִּית אֶלָּא שֶׁמְּחַנְּכָן בָּרִיבִּית. אָמַר רַב. כְּגוֹן אֲנָא לְרַבָּה בַּר בַּר חָנָה וְרַבָּה בַּר בַּר חָנָה לִי. לֹא יְהֵא אָדָם לוֹוֶה בְשֶׁקֶל וּמַלְוֶה בְסֶלַע. אֲבָל גּוֹי לוֹוֶה בְשֶׁקֶל וּמַלְוֶה בְסֶלַע. יִשְׂרָאֵל לוֹוֶה מִגּוֹי וְגוֹי מִיִּשְׂרָאֵל וְיִשְׂרָאֵל נַעֲשֶׂה לוֹ עָרָב וְאֵינוֹ חוֹשֵׁשׁ מִשּׁוּם רִבִּית. יִשְׂרָאֵל שֶׁמִּינָה גוֹי אֶפִּיטְרוֹפָּא אוֹ סַנְטָר מוּתָּר לִלְווֹת מִמֶּנּוּ בְּרִיבִּית. וְגוֹי שֶׁמִּינָה יִשְׂרָאֵל אֶפִּיטְרוֹפָּא אוֹ סַנְטָר אָסוּר לִלְווֹת מִמֶּנּוּ בְּרִיבִּית. מָעוֹת גּוֹי שֶׁהָיוּ מוּפְקָדִין אֵצֶל יִשְׂרָאֵל אָסוּר לִלְווֹת בְּרִיבִּית. מָעוֹת יִשְׂרָאֵל שֶׁהָיוּ מוּפְקָדִין בְּיַד גּוֹי מוּתָּר לִלְווֹת מִמֶּנּוּ בְּרִיבִּית. זֶה הַכְּלָל. כָּל שֶׁהוּא בָּאַחֵרָיוּת יִשְׂרָאֵל אָסוּר. בָּאַחֵרָיוּת גּוֹי מוּתָּר.

MISHNAH: One may not receive mortmain property from a Jew because that is interest. But one may receive mortmain property from Gentiles, one may borrow from them and lend them on interest, and similarly from a sojourner. A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s. HALAKHAH: “One may not receive mortmain property form a Jew,” etc. “What is mortmain property? He had 100 sheep and told another: They are valued for you at 100 gold [denars]; their young, their milk, and their shearings are yours, but if they die you are liable for them and you pay me a tetradrachma for every one of them at the end of the year. This is forbidden.” Rebbi Jeremiah asked: There you say that a paid trustee who would be responsible for accidents is forbidden. But here you say that a paid trustee who is responsible for accidents is permitted. Does it not happen that an unpaid trustee agrees to be like a borrower? Rebbi Jeremiah asked: There 2:4 , quoted in the Babli 70b . The offspring of a Gentile’s mortmain animals in the hands of a Jewish tenant farmer are not subject to the laws of the firstling since the mothers are considered the Gentile’s property. you say that mortmain belongs to the first, but here you say to the second. Rebbi Yose said, there since the essence belongs to the first, the offspring are counted for the first. But here the essence belongs to the second since the offspring belong to the second 2:4 , the offspring’s offspring is subject to the rules of firstlings for the same reason. . “One may borrow from them and lend them on interest, and similarly from a sojourner.” Rebbi said, I do not know the definition of “sojourner” quoted in reference to the Hebrew slave. I do not know the definition of “proselyte” quoted in reference to interest 25:47 : “If the hand of a stranger and sojourner with you be opulent but your brother wax poor next to him and be sold to the stranger sojourner with you or to the essence of the stranger’s family.” Rebbi notes that the verse implies that “stranger and sojourner” is the same as “stranger sojourner”. Therefore, he objects to the usual explanation ( Qiddušin 20b ; Sifra ad 25:47): “Stranger” is the proselyte; “sojourner” is the Noaḥide stranger, “stranger’s family” is the idolater, “essence” is an idolatrous temple. But he has no better interpretation to offer. The second question is about Lev. 25:35 , 36 : “If your brother wax poor and his hand totter with you; you have to support him, stranger and sojourner and living with you. Do not take from him interest and increase, …” Here again, Sifra explains that “stranger” is the proselyte; “sojourner” is the Noaḥide stranger, but the second statement contradicts our Mishnah. . “A Jew can lend a Gentile’s money on interest by the Gentile’s instruction but not by a Jew’s.” pp. 220–229. “A Jew had loaned money from a Gentile and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is forbidden. But if he introduced him to the Gentile, it is permitted.” [Rebbi Yose said, only if he let him stand with the Gentile.] 71b. The question is, what is the role of the Gentile in this matter. Even though R. Yasa holds in Demay 6:1 (Note 10 ) and Terumot 1:1 (Note 76 ) that a Gentile can appoint a Jew as his agent, and the Tosephta can be interpreted in this sense that the borrower has to get the lender’s agreement to transfer the loan to another borrower, R. Yose denies this and requires that the loan actually be transferred by the Gentile. The Amora R. Yose was the student of R. Jeremiah, student of R. Ze‘ira, student of R. Yasa. “A Gentile had borrowed money from a Jew and wanted to return it when another Jew said to him, give it to me and I shall pay him the same rate as you are paying; this is permitted. But if he introduced him to the Gentile, it is forbidden.” Rebbi Yose said, only if he let him stand with the Gentile. “A Jew had borrowed money from a Gentile or a Gentile from a Jew when he converted. Whether the loan was finalized before or after his conversion, he can collect the principal but not the interest. But if a Gentile had borrowed money from a Jew and converted, if the loan was finalized before he converted, he can collect principal and interest; after he converted, he can collect principal but not interest. Bar Qappara said, he can collect both principal and interest.” Rebbi Jacob bar Aḥa said, Bar Qappara’s reason is that if you exempt him from interest he is turned into an insincere proselyte. “A person may borrow from his sons or daughters on interest, but he educates them for interest.” Rav said, e. g., I from Rabba bar bar Ḥana or Rabba bar bar Ḥana from me. “A person may not borrow for a šeqel and lend out for a tetradrachma; but a Gentile may borrow for a šeqel and lend out for a tetradrachma. per mina ) in order to lend to Gentiles at 4%. But a Gentile banker can take deposits from Jews or Gentiles to lend to other Jews at a higher rate. ” . כגון . A Jew may borrow from a Gentile, and a Gentile from a Jew, and a Jew can become his guarantor without any worries about interest. If a Jew appointed a Gentile as guardian or steward administrator of an agricultural domain. Since the Gentile gives the loan, interest is permitted even if the capital is a Jew’s. , it is permitted to borrow from him on interest. But if a Gentile appointed a Jew as guardian or steward, it is prohibited to borrow from him on interest. It is forbidden to borrow on interest a Gentile’s money deposited with a Jew; it is permitted to borrow on interest a Jew’s money deposited with a Gentile. This is the principle: Anything which the Jew has to warrant is forbidden, what the Gentile has to warrant is permitted.

אֵין פּוֹסְקִין עַל הַפֵּירוֹת עַד שֶׁיֵּצֵא הַשַׁעַר. הָיָה הוּא תְּחִלָּה לַקוֹצְרִים פּוֹסֵק עִמּוֹ עַל הַגָּדִישׁ וְעַל הֶעָבִיט שֶׁל עֲנָבִים וְעַל הַמַּטְעָן שֶׁל זֵיתִים וְעַל הַבֵּיצִין שֶׁל יוֹצֵר וְעַל הַסִּיד מִשֶׁיִשְׁקַע כִּבְשָׁנוֹ. פּוֹסֵק עִמּוֹ עַל הַזֶּבֶל כָּל יְמוֹת הַשָּׁנָה. רִבִּי יוֹסֵי אוֹמֵר אֵין פּוֹסֵק עַל הַזֶּבֶל עַד שֶׁיְּהֵא לוֹ זֶבֶל בָּאַשָׁפוֹת. וַחֲכָמִים מַתִּירִין. פּוֹסֵק עִמּוֹ כְשַׁעַר הַגָּבוֹהַּ. רִבִּי יְהוּדָה אוֹמֵר אַף עַל פִּי שֶׁלֹּא פָסַק עִמּוֹ כְשַׁעַר הַגָּבוֹהַּ יָכוֹל הוּא לוֹמַר תֶּן לִי כָזֶה אוֹ תֶּן לִי אֶת מָעוֹתַיי. מַלְוֶה אָדָם אֶת אֲרִיסָיו חִיטִּין בְּחִיטִּין לְזֶרַע אֲבָל לֹא לֶאֱכֹל שֶׁהָיָה רַבָּן גַּמְלִיאֵל מַלְוֶה אֶת אֲרִיסָיו חִיטִּין בְּיוֹקֶר וְהוּזְלוּ אוֹ בְזוֹל וְהוֹקִירוּ וְנוֹטֵל מֵהֶן כְּשַׁעַר הַזּוֹל. לֹא שֶׁהֲלָכָה כֶן אֶלָּא שֶׁרָצָה לְהַחֲמִיר עַל עַצְמוֹ. אֵין פּוֹסְקִין עַל הַפֵּירוֹת כול׳. מָהוּ לִפְסוֹק בְּשַׁעַר שֶׁלַּסִּירְקִי. רִבִּי יוֹחָנָן אָמַר. פּוֹסְקִין. רֵישׁ לָקִישׁ אָמַר. אֵין פּוֹסְקִין. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זֵירָא. לֹא מִסְתַּבְּרָה דְּיוֹדֵי רֵישׁ לָקִישׁ לְרִבִּי יוֹחָנָן בְּשַׁעַר סִירְקִי שֶׁלְּצִיפּוֹרִין שֶׁאֵינָהּ פּוֹסֶקֶת. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. וְתַמָּה אֲנָא אֵיךְ רַבָּנִן פְלִיגֵי. בֵּין פּוֹסֵק לַפֵּירוֹת בֵּין פּוֹסֵק לַמָּעוֹת בֵּין מִלְוָה לַפֵּירוֹת. אָמַר רִבִּי יִרְמְיָה. בְּמִלְוָה אִיתְפְּלִיגוּ. אֲבָל (בְּפוּנדָק) [בְּפִיסּוּק] כָּל עַמָּא מוֹדוּ שֶׁאָסוּר. אָמַר רִבִּי יוֹסֵה. בְּפִיסּוּק אִיתְפַּלְּגוֹן. אֲבָל בְּמִלְוָה כָּל עַמָּא מוֹדוּ שֶׁמּוּתָּר. דְּבֵי רִבִּי יַנַּאי אָמְרֵי. פּוֹסְקִין עַל הַשַּׁחַת. רִבִּי יוֹסֵי בֶּן חֲנִינָה אוֹמֵר. אַף עַל חַלּוֹת דְּבַשׁ. רִבִּי יוֹחָנָן אוֹמֵר. כָּל הָעֲיָירוֹת הַסְּמוּכוֹת לְטִיבֵּרִיָּא כֵּיוָן שֶׁיָּצָא שַׁעַר שֶׁלְּטִיבֵּרִיָּא פּוֹסְקִין. הָיָה הוּא תְּחִילָּה לַקוֹצְרִין פּוֹסֵק עִמּוֹ עַל הַגָּדִישׁ כול׳. רַב אָמַר. מְחוּסָּר מַעֲשֶׂה אֶחָד פּוֹסֵק. מְחוּסָּר כַּמָּה מַעֲשִׂים אֵינוֹ פוֹסֵק. רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֲפִילוּ מְחוּסָּר כַּמָּה מַעֲשִׂים פּוֹסֵק. וְהָא מַתְנִיתָא פְלִיגָא עַל רַב. הָיָה הוּא תְּחִילָּה לַקוֹצְרִין כול׳. אַבָּא בַּר זְמִינָה יְהַב חַד דֵּינָר לַקַּפֵּילָה וּנְסַב מִינֵּיהּ בְּשָׁעָה זְלִילָה דְכָל שַׁתָּא. וְלֹא מוֹדֵי רַב. רִבִּי חִיָיה רוֹבָה הֲוָה לֵיהּ כִּיתָּן. אֲתוּ חֲמָרַיָיא מִיזְבְּנָהּ מִינֵּיהּ. אֲמַר לוֹן. לֵית בְּדַעְתִּי מְזַבְּנָתָהּ כְּדוֹן אֶלָּא בְפוּרְיָא. אָמְרוּ לֵיהּ. זַבְּנָהּ לָן כְּדוֹן מַה דְאַתְּ עָתִיד מִיזַבְּנָתָיהּ בְּפוּרְיָא. אֲתַא שְׁאַל לְרִבִּי. אֲמַר לֵיהּ. אָסוּר. נְפַק קְבָעָהּ בְּמַתְנִיתָא וְתַנֵּי כֵן. הָיָה חַיָיב לוֹ מָעוֹת וּבָא לִיטּוֹל מִמֶּנּוּ בַּגּוֹרֶן וְאָמַר לוֹ. עֲשֵׂם עָלַי כְּשַׁעַר שֶׁבַּשּׁוּק וַאֲנִי אַעֲלֶה לָךְ כָּל י̇ב̇ חוֹדֶשׁ. אָסוּר. דְּלֹא כְאִיסָּרוֹ הַבָּא לְיָדוֹ. אָמַר רַב. מוֹדֵי רִבִּי חִיָיה חֲבִיבִי דִּי לָן יְהָבִין לֵיהּ וְקָנָה מִכְּבָר שָׁרֵי. אַגְרָא מִן כְּבָר וְקָנָה בָּתָר כֵּן שָׁרֵי. קָנָה מִכְּבָר אַגְרָא בָּתָר כֵּן אָסוּר. רִבִּי לָעְזָר יְהַב דֵּינָר לְחַד בַּר נַשׁ. אֲמַר לֵיהּ. מַה דְהִינּוּן עָבְדִין מִיכָּן וְעַד חֲנוּכָּה דִידִי [וְדִידָךְ]. מִתַּמָּן וּלְהַלָּן לֵית לִי עִמָּךְ עֲסוֹק אִין פָּחְתִין וְאִין יְתֵרִין דִּידָךְ. בְּעָה מִיתֵּן לֵיהּ בָּתָר חֲנוּכָּה וְלָא קַבֵּיל. רִבִּי לָעְזָר חָשַׁשׁ עַל קָרוֹב לְשָׂכָר וְרָחוֹק לְהֶפְסֵד. וְתַנֵּי כֵן. קִירוּב שָׂכָר וְרִיחוּק הֶפְסֵד זוֹ מִידַּת רְשָׁעִים. קִירוּב הֶפְסֵד וְרִיחוּק שָׂכָר זוֹ מִידַּת צַדִּיקִים. קִרוּב לָזֶה וְלָזֶה רִחוּק לָזֶה וְלָזֶה זוֹ מִידַּת כָּל אָדָם. רִבִּי יִצְחָק יְהַב דֵּינָרִין לְבַר נַשׁ. בְּעָא מֵיעֲבַד לֵיהּ כְּהָדָא דְרִבִּי לָעְזָר וְלָא קַבֵּיל עִילַוֵוי. כַּהֲנָא יְהַב מ̇ דֵּינָרִין לְבַר נַשׁ מִיזְבַּן לֵיהּ כִיתָּן. יָקְרָא כִּיתְּנָא. אֲתַא שְׁאַל לְרַב. אֲמַר לֵיהּ. אֵיזִיל סַב מִינֵּיהּ מ̇ כּוֹרִין רַבְרְבִין. בִּיקֵּשׁ רִבִּי לְהַתִּיר קְלִיטוֹ שֶׁלְּיַם וְלֹא הִנִּיחוֹ רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. וְאִית דָּמְרִין. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי בִּיקֵּשׁ לְהַתִּיר וְלֹא הִנִּיחוֹ רִבִּי. מַאי קְלִיטוֹ שֶׁלְּיַם. בַּר נַשׁ דִּיהַב לְחַבְרֵיהּ ק̇ דֵּינָרִין. [אֲמַר לֵיהּ. יְבֻלִי עֶשְׂרִים דֵּינָרִין. אִין פּוֹחֲתִין דִּידָךְ וְאִין אוֹתְרוֹן דִּידָךְ. אָבְדוּ מִשֶּׁל שְׁנֵיהֶם. אָמַר רִבִּי חוּנָה.] כְּגוֹן אִילֵּין דִּיהָבִין עִיבִידְתָא לְאִילֵּין דְּמַפְרִשִׂין לָרִיסִים מִתַּרְתֵּין קְסוֹסְטְבָן אוֹ מִג̇ קְסוֹסְטְבָן. אֵין זוֹ רִבִּית אֶלָּא הַטַּרְשָׁא. רִבִּי יוֹסֵה וְרִבִּי לָ‍עְזָר בֶּן עֲזַרְיָה שְׁנֵיהֶן אָ‍מְרוּ דָבָר אֶחָד. דְּתַנִּינָן תַּמָּן. הָיָה לוֹ דָבָר מוּעָט מוֹסִיף עָלָיו וְהוֹלֵךְ. וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹסֵר עַד שֶׁיַּעֲמִיק שְׁלֹשָׁה [אוֹ עַד שֶׁיַּגְבִּיהַּ שְׁלֹשָׁה] אוֹ עַד שֶׁיִּתֵּן עַל הַסֶּלַע.

MISHNAH: One does not contract for produce until a rate was established. If he was the first to harvest, he may contract for the stack of sheaves, or the vat of grapes, or the barrel of olives, or for potter’s clay and lime when it was loaded in his oven. One may contract for manure the entire year; Rebbi Yose says, one may not contract for manure unless he has manure on his dungheap, but the Sages permit it. One contracts for wholesale price; Rebbi Jehudah says, even if one did not contract for wholesale price he may say to him, give me some like that or return my money. A person may lend to his sharecroppers wheat for wheat as seed grain but not as food; but Rebban Gamliel lent his sharecroppers wheat grain; if at high price and the rate went down or at low price and the rate went up, he took from them at the low rate, not because this is practice but because he wanted to be strict with himself. HALAKHAH: “One does not contract for produce,” etc. May one contract based on Saracens’ rates? Rebbi Joḥanan says, one may contract; Rebbi Simeon ben Laqish said, one may not contract. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: Would it not be reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about rates of Saracens of Sepphoris, since that is uninterrupted? Rebbi Abun bar Cahana said, I am wondering about what the rabbis disagree? Whether contracting for produce, or contracting for money, or a loan on produce? Rebbi Jeremiah said, they disagree about a loan, but about (a hostelry) [a contract] everybody agrees that it is forbidden. Rebbi Yose said, they disagree about a contract, but about a loan everybody agrees that it is permitted. In the House of Rebbi Yannai they said, one contracts for cattle feed. Rebbi Yose ben Ḥanina said, also on honeycombs. Rebbi Joḥanan said, in all villages near Tiberias one contracts once the rate was established at Tiberias. “If he was the first to harvest, he may contract for the stack of sheaves,” etc. Rav said, if one processing stage was missing, one may contract; if several processing stages were missing, one may not contract. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if several processing stages were missing, one may contract. But the Mishnah disagrees with Rav: “If he was the first to harvest,” etc. Abba bar Zamina gave a denar to the food merchant and took from him at the cheapest rate of the entire year. Rav did not agree. Rebbi Ḥiyya the Elder had flax. The donkey drivers wanted to buy from him. He told them, it is not my intention to sell this before Purim. They said to him, sell it to us now at the price which you would sell it for at Purim. He went to ask Rebbi, who told him, it is forbidden. He went out, formulated this in a baraita, and stated the following: “If one was owing money and the other wanted to take from him on the threshing floor, when he told him, credit it to my account by the market rate and I shall provide you all twelve months; this is forbidden for it is not as if the assarion came to his hand.” Rav said, my uncle Rebbi Ḥiyya will agree that if they paid him and he immediately acquired, then it is permitted. If he paid beforehand and acquired afterwards, it is permitted; if he acquired earlier and paid afterwards, it is forbidden. Rebbi Eleazar invested a denar with a person and told him, what it earns between now and Ḥanukkah is mine [and yours], afterwards I do not have any part with you, whether they earn or lose it is yours. He wanted to give to him after Ḥanukkah but he did not accept. Rebbi Eleazar had misgivings because of “close to gain and far from loss,” as it was stated: “Close to gain and far from loss is the way of the wicked. Close to loss and far from gain is the way of the just. Close and far equally to both is the way of everybody.” Rebbi Isaac invested denars with a person. He wanted to stipulate as did Rebbi Eleazar but the other did not accept. Cahana invested 40 denars with a person to buy flax for him. Flax went up in price. He went to ask Rav, who told him to go and collect 40 large kor of grain, Note 3 . The excess of a large over a regular kor represents Cahana’s gain.) In the Babli, Bava qamma 103a , Rav similarly holds that if from the start the money was given as investment, Cahana was entitled to the gain, but not if it was given as a loan. . Rebbi wanted to permit the ocean’s absorption but Rebbi Ismael ben Rebbi Yose did not admit it; some say that Rebbi Ismael ben Rebbi Yose wanted to permit but Rebbi did not admit it. What is the ocean’s absorption? A person gave 100 denars to another. [He tells him, my yield is 20 denars. If it is less, it is on your account, if it is more, it is for your account. If it is lost, it is of both of grain, Note 3 . The excess of a large over a regular kor represents Cahana’s gain.) In the Babli, Bava qamma 103a , Rav similarly holds that if from the start the money was given as investment, Cahana was entitled to the gain, but not if it was given as a loan. . Rebbi Ḥuna said,] for instance those who give merchandise to those who depart overseas to the stadia for two or three xestes as a measure about .53 1. Maybe the idea is that the gain from a successful voyage overseas brings in enough money to be measured by volume (cf. Yebamot 6:4, Note 75 ). . That is not interest but property. Rebbi Yose and Rebbi Eleazar ben Azariah 3:2 (Notes 18–22 ) denying an exception to the rules of the Sabbatical year for accumulation of manure. said the same thing, as we have stated there: “If he had little, he may continuously add to it, but Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.”

לֹא יֹאמַר אָדָם לַחֲבֵירוֹ הַלְוֵונִי כוֹר חִיטִּין וַאֲנִי אֶתֶּן לָךְ מִן הַגּוֹרֶן. אֲבָל אוֹמֵר לוֹ הַלְוֵנִי עַד שֶׁיָּבֹא בְנִי אוֹ עַד שֶׁאֶמְצָא הַמַּפְתֵּחַ. וְהִילֵּל אוֹסֵר. וְכָךְ הָיָה הִלֵּל אוֹמֵר לֹא תַלְוֶה אִשָּׁה כִּכָּר לַחֲבֵירָתָהּ עַד שֶׁתַּעֲשֶׂנּוּהָ בְדָמִים שֶׁמָּא יוֹקִירוּ הַחִטִּים וְנִמְצְא בָאוֹת לִידֵי רִבִּית. לֹא יֹאמַר אָדָם לַחֲבֵירוֹ כול׳. תַּנֵּי. לֹא יֹאמַר אָדָם לַחֲבֵירוֹ. הַלְוֵינִי כוֹר חִטִּים וַאֲנִי נוֹתֵן לָךְ לַגּוֹרֶן. הָא עַד שְׁתַּיִם שָׁלֹשׁ שַׁבָּתוֹת מוּתָּר. וְהִלֵּל אוֹסֵר. שְׁמוּאֵל אָמַר. הֲלָכָה כְּהִלֵּל.

MISHNAH: A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor, but he may tell him, lend me until my son comes or until I find the key, but Hillel forbids. Similarly, Hillel said that a woman may not lend a loaf to another unless she fixed its price, for possibly wheat may rise in price and they would be entangled in problems of interest. HALAKHAH: “A person may not say to another,” etc. It was stated: “A person may not say to another, lend me a kor of wheat and I shall return it to you from the threshing-floor,” therefore for two or three weeks it is permitted; “but Hillel forbids.” Samuel said, practice follows Hillel.

אוֹמֵר אָדָם לַחֲבֵירוֹ נַכֵּשׁ עִמִּי וַאֲנַכֵּשׁ עִמָּךְ עֲדוֹר עִמִּי וְאֶעְדּוֹר עִמָּךְ. וְלֹא יֹאמַר לוֹ נַכֵּשׁ עִמִּי וְאֶעְדּוֹר עִמָּךְ עֲדוֹר עִמִּי וַאֲנַכֵּשׁ עִמָּךְ. כָּל יְמֵי גָרִיד אֶחָד כָּל יְמֵי רְבִיעָה אַחַת. לֹא יֹאמַר לוֹ חֲרוֹשׁ עִמִּי בַגָּרִיד וַאֲנִי עִמָּךְ בָּרְבִיעָה. רַבָּן גַּמְלִיאֵל אוֹמֵר יֵשׁ רִיבִּית מוּקְדֶּמֶת וְיֵשׁ רִבִּית מְאוּחֶרֶת. כֵּיצַד נָתַן אֶת עֵינָיו לִלְווֹת מִמֶּנּוּ הָיָה מְשַׁלֵּחַ לוֹ וְאוֹמֵר בִּשְׁבִיל שֶׁיַּלְוֵינִי זוֹ הִיא רִיבִּית מוּקְדֶּמֶת. לָוָוה מִמֶּנּוּ וְהֶחֱזִיר לוֹ אֶת מָעוֹתָיו הָיָה מְשַׁלֵּחַ לוֹ וְאָמַר בִּשְׁבִיל מָעוֹתֶיךָ שֶׁהָיוּ בְטֵילוֹת אֶצְלִי זוֹ הִיא רִיבִּית מְאוּחֶרֶת. רִבִּי שִׁמְעוֹן אוֹמֵר יֵשׁ רִבִּית דְּבָרִים. לֹא יֹאמַר לוֹ דַּע אִם בָּא אִישׁ פְּלוֹנִי מִמָּקוֹם פְּלוֹנִי. אֵילּוּ עוֹבְרִין בְּלֹא תַעֲשֶׂה הַמַּלְוֶה וְהַלֹּוֶה וְהֶעָרָב וְהָעֵדִים וַחֲכָמִים אוֹמְרִים אַף הַסּוֹפֵר. עוֹבְרִים עַל בַּל תִּתֵּן וּמִשּׁוּם וְעַל בַּל תִּקַּח מִמֶּנּוּ וְעַל לֹא תִהְיֶה לוֹ כְּנוֹשֶׁה וְעַל לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל וְיָרֵאתָ מֵאֱלֹהֶיךָ אֲנִי יי. וְאֵילּוּ עוֹבְרִין בְּלֹא תַעֲשֶׂה כול׳. אָמַר רִבִּי יָסָא. בּוֹא וּרְאֵה כַּמָּה סְמִיּוֹת עֵינֵי מַלְוֵי רִבִּית. אָדָם קוֹרֵא לַחֲבֵירוֹ עוֹבֵד עֲבוֹדָה זָרָה וּמְגַלֶּה עֲרָיוֹת וְשׁוֹפֵךְ דָּמִים וּמְבַקֵּשׁ לֵירֵד עִמּוֹ לְחַיָּיו. וַהֲלָה שׂוֹכֵר הָעֵדִים וְהַלִּבֶּלָּר וְאוֹמֵר לָהֶן. בּוֹאוּ וְהֵעִידוּ שֶׁכָּפַר בַּמָּקוֹם. לְלַמְּדָךְ שֶׁכָּל הַמַּלְוֶה בְרִיבִּית כּוֹפֵר בָּעִיקָּר. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. יוֹתֵר מִמַּה שֶׁכּוֹפְרִין בָּעִיקָּר כּוֹפְרִין שֶׁעוֹשִׂין הַתּוֹרָה פְּלַסֲטְּרֹן וְאֶת מֹשֶׁה טִיפֵּשׁ וְאוֹמְרִים. אִילּוּ הָיָה יוֹדֵעַ מֹשֶׁה שֶׁכָּךְ הָיִינוּ מַרְוִיחִין לֹא הָיָה כוֹתְבוֹ. רִבִּי עֲקִיבָה אוֹמֵר. קָשָׁה הָרִיבִּית שֶׁאַף הַטּוֹבָה רִבִּית. הֲרֵי שֶׁאָמַר לִיקַּח לוֹ יָרָק מִן הַשּׁוּק אַף עַל פִּי שֶׁנָּתַן לוֹ מָעוֹתָיו הֲרֵי זֶה רִבִּית. רִבִּי שִׁמְעוֹן אוֹמֵר. קָשָׁה הָרִיבִּית שֶׁאַף שְׁאֵילַת שָׁלוֹם רִבִּית. לֹא שָׁאַל לוֹ שָׁלוֹם מִיָּמָיו וְעַל שֶׁלָּוָוה מִמֶּנּוּ הִקְדִּים לוֹ שָׁלוֹם הֲרֵי זֶה רִבִּית. וְכֵן הָיָה רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. כָּל מִי שֶׁיֵּשׁ לוֹ מָעוֹת וְאֵינוֹ מַלְוָון בְּרִיבִּית עָלָיו הַכָּתוּב אוֹמֵר כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וגו׳. אָמַר רִבִּי שְׁמוּאֵל בַּר אִימִּי. הַמִּיטְמוּט הַזֶּה לֹא הָיִינוּ יוֹדְעִין מָהוּ. וּבָא שְׁלֹמֹה וּפֵירַשׁ הַצֵּל לְקוּחִים לַמָּוֶת וגו׳.

MISHNAH: A man may say to another, weed with me and I shall be weeding with you, hoe with me and I shall be hoeing with you, but he shall not tell him, weed with me and I shall be hoeing with you, hoe with me and I shall be weeding with you. All the dry season is one, all the wet season is not; one may not say to him, plough with me in the dry season and I shall be ploughing with you in the wet season. Rabban Gamliel says, there exists predated and postdated interest. How is this? If one indended to borrow from him and sent him [a gift] saying, so you should lend me; that is predated interest. If one had borrowed and returned the money when he sent him [a gift] saying, that is for your money which was not earning for you while it was with me; that is postdated interest. Rebbi Simeon says, there exists verbal interest. One should not say to him, you should know that X came from place Y. The following transgress prohibitions: The creditor, and the debtor, and the guarantor, and the witnesses; the Sages say, also the scribe. They transgress “do not give, 25:37 . ” and “do not take from him, 25:36 ” and “do not be a creditor, 22:24 . ” and “do not burden him with interest, 22:24 . ” and “before a blind man do not put an obstacle; and fear your God, I am the Eternal. 19:14 . While the preceding verses spell out the guilt of the parties, this verse explains the guilt of the scribe, who is supposedly learned in the law and has to know that he participates in an illegal activity. The extended interpretation of Lev. 19:14 is one of the signs of pharisaic doctrine; it is intimated that the Sadducees, the opponents of the Sages, would absolve the scribe from guilt. ” HALAKHAH: “The following transgress prohibitions,” etc. “Rebbi Yose said, come and see how blind are the eyes of people who lend on interest. If a person calls another one idolator, or adulterer, or murderer, the other will want to destroy him. But this one pays witnesses and a scribe and tells them, come and testify that I negated the roots [of Judaism]. Rebbi Simeon ben Eleazar said, they negate much more than the roots, for they declare the Torah false and Moses an idiot and say, if Moses had known how much we are earning, he would not have written it. Rebbi Aqiba says, interest is difficult since even a favor can be interest. If one told him to buy vegetables on the market for him, even though he gave him the money, this is interest. Rebbi Simeon said, interest is difficult since even greeting can be interest. If he never greeted him but because he took a loan from him he is quick to greet him, this is interest. In this sense, Rebbi Simeon ben Eleazar used to say, about a person who has money and does not lend it on interest the verse says 15:6. “One who does this will never totter.” : ‘his money he did not lend on interest,’ etc. Rebbi Samuel bar Immi 15(6), R. Samuel (ed. S. Buber, Note 31). said, we would not know what this tottering was if Salomon had not come and explained: ‘to save those taken to death.’ 24:11 : “To save those taken to death, and tottering to be killed, if you refrain.” The root used in Prov. 24:11 is the same as that in Ps. 15:6; it is presumed to have the same meaning. As usual, the argument is about those parts of the verses which are not quoted. ”