loan

And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.

Jesus said, "The kingdom can be compared to someone who had a treasure [hidden] in their field. [They] didn't know about it. After they died, they left it to their son. The son didn't know it either. He took the field and sold it. "The buyer plowed the field, [found] the treasure, and began to loan money at interest to whomever they wanted."

And Misdaeus hearing these things said: Lo, I let thee go: go then and persuade Mygdonia, the wife of Charisius, not to desire to depart from him. Judas saith unto him: Delay not if thou hast aught to do: for her, if she hath rightly received what she hath learned, neither iron nor fire nor aught else stronger than these will avail to hurt or to root out him that is held in her soul. Misdaeus saith unto Judas: Some poisons do dissolve other poisons, and a theriac cureth the bites of the viper; and thou if thou wilt canst give a solvent of those diseases, and make peace and concord betwixt this couple: for by so doing thou wilt spare thyself, for not yet art thou sated with life; and know thou that if thou do not persuade her, I will catch thee away out of this life which is desirable unto all men. And Judas said: This life hath been given as a loan, and this time is one that changeth, but that life whereof I teach is incorruptible; and beauty and youth that are seen shall in a little cease to be. The king saith to him: I have counselled thee for the best, but thou knowest thine own alfairs.

But doubtless one will ask their neighbor, “Who is it who’ll give a name to the one who existed before them, as if offspring didn’t receive a name from those who gave them birth?” First, then, it’s right for us to consider what the name is. It’s the true name, the name from the Father, because it’s the proper name. So he didn’t receive the name on loan, the way others do, according to the form in which each one will be produced. This, then, is the proper name. There’s no one else who gave it to him. But he’s unnameable, indescribable, until the time when he who’s complete spoke of him alone. And it’s he who has the power to speak his name and to see him.

Jesus said, "This is how it is. God commanded Michael to loan spirits to people so that they might serve. Then the Great One commanded Gabriel to give spirits to the great generation with no king – the spirit along with the soul. So the [rest] of the souls […] light [… the] Chaos […] seek [the] spirit within you which you've made to live in this flesh from the angelic generations. Then God caused knowledge to be brought to Adam and those with him, so that the kings of Chaos and Hades might not rule over them."

A heavy loan and from a wicked man, borrow not, and if thou borrow take no rest to thy soul till

thou pay back the loan. A loan is pleasant when there is need, but the paying of it is the filling of a house.

thou pay back the loan. A loan is pleasant when there is need, but the paying of it is the filling of a house.

As for Herod, the great miseries he was in did not discourage him, but made him sharp in discovering surprising undertakings; for he went to Malchus, king of Arabia, whom he had formerly been very kind to, in order to receive somewhat by way of requital, now he was in more than ordinary want of it, and desired he would let him have some money, either by way of loan, or as his free gift, on account of the many benefits he had received from him; for not knowing what was become of his brother, he was in haste to redeem him out of the hand of his enemies, as willing to give three hundred talents for the price of his redemption. He also took with him the son of Phasaelus, who was a child of but seven years of age, for this very reason, that he might be a hostage for the repayment of the money. But there came messengers from Malchus to meet him, by whom he was desired to be gone, for that the Parthians had laid a charge upon him not to entertain Herod. This was only a pretense which he made use of, that he might not be obliged to repay him what he owed him; and this he was further induced to by the principal men among the Arabians, that they might cheat him of what sums they had received from [his father] Antipater, and which he had committed to their fidelity. He made answer, that he did not intend to be troublesome to them by his coning thither, but that he desired only to discourse with them about certain affairs that were to him of the greatest importance.

The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says that the young men should pay due respect to every elder, since God is the eldest of all beings. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets, even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. What is not by any one intrusted to another ought not to be required back again. No one is to touch another's goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another.

Jesus answered and said unto Mary: "They will not accomplish them as they accomplished them from the beginning, because I have taken away a third of their power; but they will raise a loan from those who know the mysteries of the magic of the thirteenth æon. And if they invoke the mysteries of the magic of those who are in the thirteenth æon, they will accomplish them well and surely, because I have not taken away power from that region, according to the command of the First Mystery."

The sabbatical year cancels a debt written in a document or one not written in a document. A debt to a shop is not cancelled, but if it had been converted into the form of a loan, then it is cancelled. Rabbi Judah says: the former debt is always cancelled. A wage-debt to a worker is not cancelled, but if it had been converted into a loan it is cancelled. Rabbi Yose says: the [payment for] any work that must cease with the seventh year, is cancelled, but if it need not cease with the seventh year, then it is not cancelled.

The sabbatical year cancels a debt written in a document or one not written in a document. A debt to a shop is not cancelled, but if it had been converted into the form of a loan, then it is cancelled. Rabbi Judah says: the former debt is always cancelled. A wage-debt to a worker is not cancelled, but if it had been converted into a loan it is cancelled. Rabbi Yose says: the [payment for] any work that must cease with the seventh year, is cancelled, but if it need not cease with the seventh year, then it is not cancelled.

[A loan secured by] a prozbul is not cancelled. This was one of the things enacted by Hillel the elder; for when he observed people refraining from lending to one another, and thus transgressing what is written in the Torah, “Beware, lest you harbor the base thought, [‘The seventh year, the year of remission, is approaching,’ so that you are mean to your needy kinsman and give him nothing.” Hillel enacted the prozbul.

A pre-dated prozbul is valid, but a post-dated one, is invalid. Pre-dated loan documents [of loans] are invalid, but post-dated one valid. If one borrows from five persons, then he writes a separate prozbul for each [creditor]. But if five borrow from the same person, then he writes only one prozbul for them all.

They may not write loan documents during the festival; but if he [the creditor] does not trust him or he does not have food to eat, he may write. They may not write [Torah] scrolls, tefillin and mezuzot during the festival, nor may they correct [even] a single letter, even in the [ancient] Temple-scroll. Rabbi Judah says: a man may write tefillin and mezuzot for himself. And one may spin on his thigh the blue-wool for his fringe.

A man died and left a wife, a creditor, and heirs and he also had a deposit or a loan in the possession of others: Rabbi Tarfon says: It shall be given to the one who is under the greatest disadvantage. Rabbi Akiva says: We do not show mercy in a matter of law. Rather it shall be given to the heirs, for whereas all the others must take an oath the heirs need not take any oath.

He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.

[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.

If a man lends money to a priest or a levite or a poor man on condition that he can may separate [terumah or tithes] from their portion, he may do so, in the presumption that they are still alive, and he need not be concerned that the priest or the levite may have died or the poor man may have become rich. If they died, he must obtain the permission of the heirs. If he made the loan in the presence of the court, he need not obtain permission from the heirs.

If a man said to his son, “Qonam, you will not derive any benefit from that which is mine”, and he died, the son may inherit him. [But if he moreover said], “Both during my life and at my death”, when he dies the son may not inherit from him and he must restore [what he received from his father’s inheritance] to the [father’s] sons or brothers. If he has nothing, he takes out a loan, and the creditors come and exact payment.

One may evaluate cows and donkeys and anything that works and eats [and give them to one’s fellow to raise] in order to share the profit. Where the custom is to share the offspring immediately at birth, they do so; and where the custom is to first rear them [and then give them over to the owner], they do so. Rabban Shimon ben Gamaliel says: “One may evaluate a calf with its mother, and a foal with its mother [and give them to one’s fellow to raise in order to share the profit.] A tenant may offer increased rent in exchange for a loan to improve his field, without fearing that this is usury.

If one gave a loan and took a pledge he is accounted a paid guardian. Rabbi Judah says: “If he lent him money he is accounted an unpaid guardian; if he lent him produce he is accounted a paid guardian.” Abba Shaul, “One may hire out a poor man’s pledge and thereby reduce the debt, for in such a way he is like one who returns lost property.”

If one lent one’s fellow, he may exact a pledge from him only with the permission of a court, and he may not enter his house to take the pledge, as it is states, “You shall stand outside” (Deut. 24:1. If the borrower had two utensils, he may take one but must give back the other. And he must give back the pillow at night and the plow during the day. And if the creditor dies he need not return the pledge to his heirs. Rabban Shimon ben Gamaliel says: “Even to the debtor himself he need only return the pledge within thirty days [of the loan], and after thirty days he may sell it with the consent of the court. A pledge may not be taken from a widow, whether she be rich or poor, as it states, “Do not take the a widow’s garment as a pledge” (Deut. 24:17). If one takes a millstone as a pledge he violates a negative commandment and he is also in violation of both parts [of the millstone], as it states, “Do not take a mill or an upper millstone as a pledge” (Deut. 24:6). And they didn’t say just an upper millstone or a mill but anything that is necessary for food, as it states, “for that would be taking someone’s life as a pledge” (ibid.).

If brothers were partners and one of them fell into a public office, it falls to the common benefit. If one [of them] got sick and needed healing, his healing is at his own expense. If certain of the brothers in their father’s lifetime had made a present as groomsmen [at their father’s expense] and [after his death] the present was restored to them, it is restored to the common benefit, for the groomsmen’s gift [counts as a loan] and can be recovered in a court of law. But if [one of the brothers in his father’s lifetime] sent his fellow jars of wine or jars of oil, they cannot be recovered through a court of law, since they count [not as a loan but] as a charitable deed.

If brothers were partners and one of them fell into a public office, it falls to the common benefit. If one [of them] got sick and needed healing, his healing is at his own expense. If certain of the brothers in their father’s lifetime had made a present as groomsmen [at their father’s expense] and [after his death] the present was restored to them, it is restored to the common benefit, for the groomsmen’s gift [counts as a loan] and can be recovered in a court of law. But if [one of the brothers in his father’s lifetime] sent his fellow jars of wine or jars of oil, they cannot be recovered through a court of law, since they count [not as a loan but] as a charitable deed.

If a man’s debt document was erased, he must have witnesses testify with regards to the loan, and come before the court to make this attestation: “So and so, the son of so and so, his debt document was erased on such and such a day, and so and so and so and so are his witnesses.” If a man had paid part of his debt, Rabbi Judah says: “He should exchange the debt document for a new one.” Rabbi Yose says: “He should write a receipt.” Rabbi Judah said: “It turns out that this one (the debtor) will have to guard his receipt from mice.” Rabbi Yose said to him: “That’s good for him, as long as the rights of the other (the creditor) have not been damaged.

If a man lent his fellow money by using a document, he may recover the debt from mortgaged property. But if he had lent only before witnesses (and not through a document), he may recover the debt only from unmortgaged property. If the [creditor] brought forth [a loan document] upon which appeared his (the debtor’s) signature as evidence that he was indebted to him, the creditor may recover the debt only from unmortgaged property. If a man signed as a guarantor after the signatures of witnesses, the creditor may recover the debt only from [the guarantor’s] unmortgaged property. Such a case came before Rabbi Yishmael and he said, “He may recover only from unmortgaged property”. Ben Nanos said to him: “He may recover the debt neither from mortgaged nor unmortgaged property.” He said to him: “Why?” He answered, “If a man seized a debtor by the throat in the street and his fellow found him and said ‘Leave him alone (and I will pay), he is not liable, since not through trust in him did the creditor lend the debtor money.” Rather which type of guarantor is liable? [If a man said], “Lend him money and I will pay thee”, he is liable, for he lent him the money through his trust in the guarantor. And Rabbi Yishmael said, “He who wants to be wise let him occupy himself with cases dealing with monetary matters, for there is no greater branch of Torah than this; for they are like a welling fountain; and he who wishes to occupy himself with laws concerning monetary matters, let him serve [as a pupil] of Shimon ben Nanos.

“I adjure you that you come and bear testimony for me that there are of mine in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know not that there are of yours in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”, they are liable for each one. “I adjure you that you bear testimony for me that there is of mine in the possession of so-and-so a deposit of wheat, barley, and spelt”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know no testimony for you that there is of yours in the possession of so-and-so a deposit of wheat, barley, and spelt”, they are liable for each one.

“I adjure you that you come and bear testimony for me that there are of mine in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know not that there are of yours in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”, they are liable for each one. “I adjure you that you bear testimony for me that there is of mine in the possession of so-and-so a deposit of wheat, barley, and spelt”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know no testimony for you that there is of yours in the possession of so-and-so a deposit of wheat, barley, and spelt”, they are liable for each one.

If five claimed from him, and said to him: “Give us the deposit that we have in your possession,” [and he replied:] “I swear that you have nothing in my possession,” he is liable only once. [If he said:] “I swear that you have nothing in my possession, nor you, nor you,” he is liable for each one. Rabbi Eliezer says: “Only if he says, ‘I swear’ at the end.” Rabbi Shimon says: “Only if he says, ‘I swear’ to each one.” “Give me the deposit, loan, theft, and lost object that I have in your possession,” [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession a deposit, a loan, a theft, and a lost object,” he is liable for each one. “Give me the wheat, barley, and spelt that I have in your possession”, [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession wheat, barley, and spelt,” he is liable for each one. Rabbi Meir said: “Even if he said, ‘... A grain of wheat, barley and spelt,’ he is liable for each one.

If five claimed from him, and said to him: “Give us the deposit that we have in your possession,” [and he replied:] “I swear that you have nothing in my possession,” he is liable only once. [If he said:] “I swear that you have nothing in my possession, nor you, nor you,” he is liable for each one. Rabbi Eliezer says: “Only if he says, ‘I swear’ at the end.” Rabbi Shimon says: “Only if he says, ‘I swear’ to each one.” “Give me the deposit, loan, theft, and lost object that I have in your possession,” [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession a deposit, a loan, a theft, and a lost object,” he is liable for each one. “Give me the wheat, barley, and spelt that I have in your possession”, [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession wheat, barley, and spelt,” he is liable for each one. Rabbi Meir said: “Even if he said, ‘... A grain of wheat, barley and spelt,’ he is liable for each one.

It was stated: Rebbi and Rebbi Jehudah the Prince did not disagree about produce bought on the field from a Gentile that it is subject to tithes because the Jew takes his place, nor about harvested produce bought from the Gentile that it is free from tithes. What did they disagree about? About him who buys harvested produce from his fellow in a year of tithes for the poor. Rebbi Judah the Prince said, one takes it from him whether he be poor or rich. But Rebbi said, one takes it from the rich, one does not take it from the poor. What is the reason of Rebbi Jehudah the Prince? Just as nobody has any rights on the single stalks, the forgotten sheaves, and the peah of his own field, so he should have no right to his tithe for the poor. What is the reason of Rebbi? Single stalks, the forgotten sheaves, and peah do not cause tebel, but the tithe for the poor creates ṭebel. It became ṭebel already in the possession of the first owner! What is the reason of Rebbi Jehudah the Prince? Because of a fine! What is the reason of Rebbi? Only the rich person has the power to buy ; it is not in the power of the poor to buy. As Rebbi Jehudah the Prince says, he may take a loan; but Rebbi says that he will not be able to borrow.

Rebbi Mana said, this means that he who gives in his home may not give from Sabbatical value because he would pay his debt with Sabbatical value. As it was stated: “Neither Sabbatical produce nor Second Tithe may be used to satisfy a loan or a debt. One does not use them for best men’s meals. One does not pay with them obligatory payments. One does not use them to pledge for charity in the synagogue. But one may use them for goodwill; then one has to notify.”

MISHNAH: The Sabbatical remits any loan, with or without a document. Store credit is not remitted; if it is transformed into a loan it is remitted. Rebbi Jehudah says, any preceding one is remitted. Wages of a hired hand are not remitted; if they are transformed into a loan they are remitted; Rebbi Yose says, for any work that stops in the Sabbatical they are remitted; if it does not stop they are not remitted. If somebody slaughters a cow and divides it up on New Year’s Day, if the month was long it is subject to remission, otherwise it is not subject to remission. The rapist, the seducer, the calumniator, and all court documents are not subject to remission. If somebody gives loans on pledge, or deposits his documents with the court, they are not subject to remission.

MISHNAH: The Sabbatical remits any loan, with or without a document. Store credit is not remitted; if it is transformed into a loan it is remitted. Rebbi Jehudah says, any preceding one is remitted. Wages of a hired hand are not remitted; if they are transformed into a loan they are remitted; Rebbi Yose says, for any work that stops in the Sabbatical they are remitted; if it does not stop they are not remitted. If somebody slaughters a cow and divides it up on New Year’s Day, if the month was long it is subject to remission, otherwise it is not subject to remission. The rapist, the seducer, the calumniator, and all court documents are not subject to remission. If somebody gives loans on pledge, or deposits his documents with the court, they are not subject to remission.

MISHNAH: The Sabbatical remits any loan, with or without a document. Store credit is not remitted; if it is transformed into a loan it is remitted. Rebbi Jehudah says, any preceding one is remitted. Wages of a hired hand are not remitted; if they are transformed into a loan they are remitted; Rebbi Yose says, for any work that stops in the Sabbatical they are remitted; if it does not stop they are not remitted. If somebody slaughters a cow and divides it up on New Year’s Day, if the month was long it is subject to remission, otherwise it is not subject to remission. The rapist, the seducer, the calumniator, and all court documents are not subject to remission. If somebody gives loans on pledge, or deposits his documents with the court, they are not subject to remission.

HALAKHAH: “The Sabbatical remits any loan, etc.” We can understand if it is without a document. With a document it should be treated similar to a loan on a pledge and not be remitted. Rebbi Joḥanan said, explain it for a document from which alienation of property is missing, following Rebbi Meïr. A case came before Rebbi Joḥanan of a document without alienation of property and he instructed that it was remitted. Because we are interpreting the Mishnah, should we act on this?

HALAKHAH: “The Sabbatical remits any loan, etc.” We can understand if it is without a document. With a document it should be treated similar to a loan on a pledge and not be remitted. Rebbi Joḥanan said, explain it for a document from which alienation of property is missing, following Rebbi Meïr. A case came before Rebbi Joḥanan of a document without alienation of property and he instructed that it was remitted. Because we are interpreting the Mishnah, should we act on this?

Because he extends him credit a second time, is the first turned into a loan? Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? Rebbi Abba in the name of Rebbi Zeïra: About money for which he can believe him. And since he could ask him for payment, he should be able to give him money. And here, because he should have been able to give him money and he did not give, the first [debt] is turned into a loan.

Because he extends him credit a second time, is the first turned into a loan? Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? Rebbi Abba in the name of Rebbi Zeïra: About money for which he can believe him. And since he could ask him for payment, he should be able to give him money. And here, because he should have been able to give him money and he did not give, the first [debt] is turned into a loan.

Rebbi Eleazar said, this follows Rebbi Jehudah since he could ask him for payment on New Years’s Day. Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it. We did state: “If somebody slaughters a cow and divides it up on New Year’s Day,” and Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeïra: Since he could ask him for payment, he can believe him. And since he could believe him, he could pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

Rebbi Eleazar said, this follows Rebbi Jehudah since he could ask him for payment on New Years’s Day. Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it. We did state: “If somebody slaughters a cow and divides it up on New Year’s Day,” and Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeïra: Since he could ask him for payment, he can believe him. And since he could believe him, he could pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

Rebbi Yose ben Rebbi Abun in the name of Rav: If somebody gives a loan to a person on condition that the Sabbatical not remit it, the Sabbatical does not remit, as we have stated: “Whether he gives it after thirty days or after ten years.” Are there ten years without a Sabbatical? Rav Huna said, Rav Naḥman bar Jacob and Rav Sheshet disagreed. One of them said, if the loan was given on a pledge, but the other said, if he writes him a prozbol.

Rebbi Yose ben Rebbi Abun in the name of Rav: If somebody gives a loan to a person on condition that the Sabbatical not remit it, the Sabbatical does not remit, as we have stated: “Whether he gives it after thirty days or after ten years.” Are there ten years without a Sabbatical? Rav Huna said, Rav Naḥman bar Jacob and Rav Sheshet disagreed. One of them said, if the loan was given on a pledge, but the other said, if he writes him a prozbol.

It was stated: “For thirty days he will not come.” What means “for thirty days he will not come”? Samuel said, if somebody gives a loan to a person without specifying details, he has no right to ask for payment until after 30 days. Rav Jehudah came and explained (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does the verse say: “The Sabbatical year, the remitting year, is close”? That you should not say, I am not permitted to ask for payment until after 30 days; after 30 days the debt will be remitted and I will not collect; therefore, it must say that “the Sabbatical year, the remitting year, is close.” Did not Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah say in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it? It was found stated in the name of Rebbi Ismael (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does it have to say, “the Sabbatical year, the remitting year, is close”? That you should not say, all six years long his field is before me, his vineyard is before me, but after six years the debt is remitted and I cannot collect; therefore, it has to say “the Sabbatical year, the remitting year, is close.”

It was stated: “For thirty days he will not come.” What means “for thirty days he will not come”? Samuel said, if somebody gives a loan to a person without specifying details, he has no right to ask for payment until after 30 days. Rav Jehudah came and explained (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does the verse say: “The Sabbatical year, the remitting year, is close”? That you should not say, I am not permitted to ask for payment until after 30 days; after 30 days the debt will be remitted and I will not collect; therefore, it must say that “the Sabbatical year, the remitting year, is close.” Did not Rebbi Abba bar Mamal, Rav Amram, Rav Mattanah say in the name of Rav: If somebody makes a loan to another person stipulating that he will not press for repayment, the Sabbatical will remit it? It was found stated in the name of Rebbi Ismael (Deut. 15:9): “The Sabbatical year, the remitting year, is close.” Is not the Sabbatical year the remitting year? Why does it have to say, “the Sabbatical year, the remitting year, is close”? That you should not say, all six years long his field is before me, his vineyard is before me, but after six years the debt is remitted and I cannot collect; therefore, it has to say “the Sabbatical year, the remitting year, is close.”

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

This is obvious: A loan that is disputed is not remitted. A loan that was disputed but is now a [confirmed] loan, is remitted. Rebbi Jeremiah asked: Is this also true for judgments? It is not necessary to say that a loan that was disputed can be collected. A disputed loan turned into a [confirmed] loan is collected from property of average quality.

“If somebody makes a loan on a pledge”, Samuel says, even on a needle. (Deut. 15:3): “What you have on your brother you shall release;” that excludes your brother’s [property] in your hand. “What you have on your brother you shall release,” which excludes one who hands over his documents to the court.

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said, it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said, it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

MISHNAH: Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan, and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which\can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, it is not upon you and us to build our God’s House. The following are liable for agio: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rebbi Meïr says, two agios. He who gives a tetradrachma to receive back a sheqel is liable for two agios. A person who pays the sheqel for a poor person. a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable. Brothers who are partners who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos, the words of Rebbi Meïr; but the Sages say, half an obolos.

What is the difference whether one says that one counts from Nisan or one counts from Tishre? Rebbi Jonah says, the difference is the proof power of documents. If he took a loan in Iyar and wrote in it, the second year of government; he sold real estate in Marḥeshwan and wrote in it, the second year of government. For him who says that one counts from Nisan, the loan preceded. For him who said that one counts from Tishre, the sale preceded.

What is the difference whether one says that one counts from Nisan or one counts from Tishre? Rebbi Jonah says, the difference is the proof power of documents. If he took a loan in Iyar and wrote in it, the second year of government; he sold real estate in Marḥeshwan and wrote in it, the second year of government. For him who says that one counts from Nisan, the loan preceded. For him who said that one counts from Tishre, the sale preceded.

Rebbi Ḥananiah the colleague of the rabbis said, merchandize is foreclosed from the property of orphans. They wanted to say, if there are witnesses; therefore not if there are no witnesses. The Rabbis of Caesarea in the name of Rebbi La: It is necessary that witnesses know since if there are no witnesses who know it is treated as a deposit. [So we are saying,] a deposit is not forclosed from the property of minor orphans. What is the difference from a loan? A loan is given to be spent, but this was not given to be spent.

Rebbi Ḥananiah the colleague of the rabbis said, merchandize is foreclosed from the property of orphans. They wanted to say, if there are witnesses; therefore not if there are no witnesses. The Rabbis of Caesarea in the name of Rebbi La: It is necessary that witnesses know since if there are no witnesses who know it is treated as a deposit. [So we are saying,] a deposit is not forclosed from the property of minor orphans. What is the difference from a loan? A loan is given to be spent, but this was not given to be spent.

Rebbi Jeremiah said, “if he does not trust him,” the debtor, “or if he has nothing to eat,” the scribe. Rebbi Yose said to him, if you would say so you would permit professional work on the holiday. But “if he does not trust him,” about the past loan, “or if he has nothing to eat,” about the future loan.

Rebbi Jeremiah said, “if he does not trust him,” the debtor, “or if he has nothing to eat,” the scribe. Rebbi Yose said to him, if you would say so you would permit professional work on the holiday. But “if he does not trust him,” about the past loan, “or if he has nothing to eat,” about the future loan.

It was stated: [A claim based on] any of these three types of documents can be collected only from unincumbered property, not from mortgaged property. Rebbi Abba said, that means, if the document in the hand of the lender has not been confirmed. But if the document in the hand of the lender has been confirmed, he may collect. Rebbi Yose asked: If the document in the hand of the lender has not been confirmed, he should not be able to collect even from unincumbered property! But one must deal with a document confirmed in the hand of the lender. And why can he not collect? Rebbi Bisna said, because of action in partnership. Rebbi Abun said, because it is invalid. So far, if the old man took the loan and [later] the old man mortgaged. But if the old man took the loan and [later] the son mortgaged, can you say because of a conspiracy? No, because it is invalid. And here, because it is invalid. Rebbi Abun said, and was it not stated: The same holds for bills of divorce. Can you say there, because of action in partnership? No, because it is invalid. And here, because it is invalid.

It was stated: [A claim based on] any of these three types of documents can be collected only from unincumbered property, not from mortgaged property. Rebbi Abba said, that means, if the document in the hand of the lender has not been confirmed. But if the document in the hand of the lender has been confirmed, he may collect. Rebbi Yose asked: If the document in the hand of the lender has not been confirmed, he should not be able to collect even from unincumbered property! But one must deal with a document confirmed in the hand of the lender. And why can he not collect? Rebbi Bisna said, because of action in partnership. Rebbi Abun said, because it is invalid. So far, if the old man took the loan and [later] the old man mortgaged. But if the old man took the loan and [later] the son mortgaged, can you say because of a conspiracy? No, because it is invalid. And here, because it is invalid. Rebbi Abun said, and was it not stated: The same holds for bills of divorce. Can you say there, because of action in partnership? No, because it is invalid. And here, because it is invalid.

Rebbi Yose insists on interpreting the contract text. Rebbi Yose explained: In a place where one treats the ketubah as a loan, she collects the entire amount. Where one doubles, she collects only half the amount. Rebbi Eleazar [the caper grower] said, nobody is permitted to buy domesticated or wild animals or birds unless he has food prepared for them. Rebbi Joshua ben Qorḥa insists on interpreting the contract text, since Rebbi Joshua ben Qorḥa said, a person lending money to another person should not take pledges from him for more than the value of the loan since he writes for him: “It will be paid by the property that came to my hand that I shall acquire corresponding to this [sum].”

Rebbi Yose insists on interpreting the contract text. Rebbi Yose explained: In a place where one treats the ketubah as a loan, she collects the entire amount. Where one doubles, she collects only half the amount. Rebbi Eleazar [the caper grower] said, nobody is permitted to buy domesticated or wild animals or birds unless he has food prepared for them. Rebbi Joshua ben Qorḥa insists on interpreting the contract text, since Rebbi Joshua ben Qorḥa said, a person lending money to another person should not take pledges from him for more than the value of the loan since he writes for him: “It will be paid by the property that came to my hand that I shall acquire corresponding to this [sum].”

HALAKHAH: “Rebbi Aqiba said, when I left the country for Nahardea for the intercalation of the year, Nehemiah from Badala found me,” etc. If it was found in a document: “X died, X was killed”; Rebbi Jeremiah said, one lets his wife remarry; Rebbi Abun bar Cahana said, one does not let his wife remarry. A baraita supports the one, a baraita supports the other. A baraita supports Rebbi Jeremiah: “By the mouth of witnesses,” not on basis of their writings, not on the word of a translator, not on the testimony of a single witness.” Today, does one not let remarry on the testimony of a single witness? Therefore also one lets remarry on basis of their writings and on the word of a translator. A baraita supports Rebbi Abun bar Cahana: The power of witnesses is greater than the power of a document and the power of a document is greater than the power of witnesses. Since if witnesses say, “X died, X was killed”, one lets his wife remarry but if it was found in a document: “X died, X was killed”, one does not let his wife remarry. The power of a document is greater than the power of witnesses, since if somebody gives a loan before witnesses, he can foreclose only from unincumbered property; by a document, he can foreclose from mortgaged property.

Rebbi Ze‘ira said: It was stated in Rav’s Ketubot: The words of Rebbi (Eleazar) that he testifies about the document, the words of the Sages that he testifies about the loan’.

HALAKHAH: “If she did appear in court before she became an adult,” etc. Rebbi Simeon ben Ioḥai stated: “The man who had lain with her shall give 50 silver pieces to the girl’s father;” this teaches that the father acquires only by handing over. Rebbi Simeon says, the matter depends on the collection, but the rabbis say, the matter depends on the court procedure. Rebbi Simeon treats it as court decrees but the rabbis treat it as a loan. In the opinion of Rebbi Simeon, he forecloses from the best land; in the opinion of the rabbis he forecloses from average land. In the opinion of Rebbi Simeon, the Sabbatical year does not cancel the debt; in the opinion of the rabbis the Sabbatical year cancels the debt. In the opinion of Rebbi Simeon the firstborn takes a double portion; in the opinion of the rabbis the firstborn does not take a double portion.

Rebbi Yose insists on interpreting the contract text. Rebbi Yose explained: In a place where one treats the ketubah as a loan, she collects the entire amount. Where one doubles, she collects only half the amount. Rebbi Eleazar the caper grower insists on interpreting the contract text. Rebbi Eleazar the caper grower explained: nobody is permitted to buy domesticated or wild animals or birds unless he has food prepared for them. Rebbi Joshua ben Qorḥa insists on interpreting the contract text. Rebbi Joshua ben Qorḥa explained: a person lending money to another person should not take pledges except in court; he should not enter [the debtor’s] house to take the pledge, for he writes to him: “It will be paid by the property that came to my hand that I shall acquire corresponding to this [sum].”

Rebbi Samuel ben Rav Isaac said, [the status] of her earnings is between them. Rebbi Meïr says, the earnings are susceptible to be dedicated from the first moment; Rebbi Joḥanan the Alexandrian says, the earnings are not susceptible to be dedicated from the first moment. “What I shall inherit from my father (today) is sold to you, what I shall catch today in my trap is sold to you; his words are valid.” Rebbi Abbahu in the name of Rebbi Joḥanan: If he takes out a loan for his father’s burial shrouds, if his father was sick or in mortal danger. Rebbi Abbahu in the name of Rebbi Joḥanan: Only if the trap was set. And Rebbi Abbahu said in the name of Rebbi Joḥanan: But as a dedication it would not be sanctified. Why? Because of the disagreement of Rebbi Meïr and Rebbi Joḥanan the Alexandrian. One could say, there is a difference about the dedication, because the trap is not usually successful. Rebbi Yose said to Rebbi Jacob bar Aḥa: Do you remember that both you and Rebbi Jeremiah were saying in the name of Rebbi Simeon ben Laqish: Who stated about the dedication, because the trap is not usually successful? The disagreement of Rebbi Meïr and Rebbi Joḥanan the Alexandrian! Rebbi Simeon ben Laqish has many a thought.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

So is the Mishnah: And so those who provide for the orphan girl. Rebbi Ḥinena said, this means that one says to the overseers to take out a loan. For he explains it, if nothing is in the wallet one takes out a loan up to fifty. But if there is money in the wallet, one may add. Rebbi Yose said, this means that one does not say to the overseers to take out a loan. For he explains if there is money in the wallet. But if there is no money one diminishes. As the following, about a girl in the days of Rebbi Immi. He said, let it be held over for the holiday. Rebbi Ze‘ira said to him, you are causing a loss, but give everything, for the Lord of the holiday exists. It turns out that Rebbi Ḥanina holds with Rebbi Ze‘ira and Rebbi Yose with Rebbi Immi.

Rebbi Yudan from Sicily brought this case before Rebbi Yose: Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: Nobody should use a paper on which he borrowed and paid the loan back to take out another loan on the same day? He said to him, here if he had paid back, there if he did not pay back. Rebbi Ḥanin stated before Rebbi Hila: Two Amoraïm, one said for ketubah but not for individual stipulations, the other said, both for ketubah and for individual stipulations.

Rebbi Yudan from Sicily brought this case before Rebbi Yose: Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: Nobody should use a paper on which he borrowed and paid the loan back to take out another loan on the same day? He said to him, here if he had paid back, there if he did not pay back. Rebbi Ḥanin stated before Rebbi Hila: Two Amoraïm, one said for ketubah but not for individual stipulations, the other said, both for ketubah and for individual stipulations.

HALAKHAH: “If somebody was married to two women,” etc. The Mishnah refers to ketubah, but for sustenance both are equal. Between ketubah and burial, what has precedence? Between ketubah and a loan attested to by witnesses, what has precedence? Between ketubah and daughters’ dowry, what has precedence? For him who says, one collects for dowry from mortgaged property, daughters’ dowry has precedence. But for him who says, one does not collect for dowry from mortgaged property, daughters’ dowry does not have precedence.

How is that? If he preliminarily married Rachel, definitively married Leah, and only then definitively married Rachel. In the opinion of the rabbis, Rachel has precedence; in the opinion of Rebbi Eleazar ben Azariah she does not have precedence. They say, even Rebbi Eleazar will agree that since in the end he definitively married Rachel, Rachel has precedence. To what can this be compared? To one who took out a loan from another person and said to him, if I have not paid it back by twelve months, all my properties shall be mortgaged to you. If the twelfth month arrived and he has not paid back, his properties become mortgaged from that moment on. But if he said, all my properties shall be mortgaged to you only after twelve months, they become mortgaged only after twelve months. The status of the days in between is in dispute between Rebbi Meïr and the rabbis. In Rebbi Meïr’s opinion, the properties became pledged by the document. In the rabbis’ opinion, the properties became pledged by the money.

Rav said, if a dying person said, do not bury me, he is buried as a charge on public charity. Rebbi Immi asked, how could one think that others are provided for by his property and he is buried as a charge on public charity? The Mishnah disagrees with Rav: “Her heirs, the heirs of her ketubah, are obligated to bury her.” Explain it, if they inherited real estate. As it was stated: “If he left male and female slaves, mortgages, and movables, anybody who takes them first acquires them and he shall be buried by public charity.” Because he took it first. Therefore, if he did not take it first one removes from his hand. Explain it, if he said, bury me. As Rebbi Yose said in the name of the rabbis: If a dead person was buried who had not said “bury me”, even though others came and took [of his property] one removes from their hands. If they took real estate. In fact, what you say, one removes from their hands, if they took real estate. But if they took movables, one does not remove from their hands, if it was a loan by witnesses. But for a documented loan, whether they took real estate or movables one does not remove from their hands. For Rebbi Abba, the son of Rav Huna, said: They made the words of a bedridden person equal to those of a healthy person who wrote and delivered. But only if he died from that illness, not if he recovered. And if he was explicit and said, give field X to Y. If he said, give field X to Y? Is it as if he was explicit or only if he said, the Northern half, the Southern half? Rebbi Yudan asked: If he said, burn me by pagan rites and give half of field X to Y. Since they do not burn, do they give? Rebbi Ḥaggai asked: A sick person who said, my daughters shall be supported. Would the daughters not be supported anyway? No, it is necessary, for otherwise would they be supported from pledged real estate or would they be supported from movables? Rebbi Yudan [ ] there came a case before Rebbi Yose about a bedridden person who had said, my documents shall be given to X. He said to him, the bedridden can only transfer property which is acquired either by a document or by taking hold. But these are acquired by a document and by taking hold. As it was stated: “A ship is acquired by taking hold in the opinion of everybody. Rebbi Nathan says a ship and documents are acquired by a document and by taking hold. If he wrote and did not take hold, or took hold without writing [a transfer document] he did not do anything unless he both writes and takes hold.”

Rav said, if a dying person said, do not bury me, he is buried as a charge on public charity. Rebbi Immi asked, how could one think that others are provided for by his property and he is buried as a charge on public charity? The Mishnah disagrees with Rav: “Her heirs, the heirs of her ketubah, are obligated to bury her.” Explain it, if they inherited real estate. As it was stated: “If he left male and female slaves, mortgages, and movables, anybody who takes them first acquires them and he shall be buried by public charity.” Because he took it first. Therefore, if he did not take it first one removes from his hand. Explain it, if he said, bury me. As Rebbi Yose said in the name of the rabbis: If a dead person was buried who had not said “bury me”, even though others came and took [of his property] one removes from their hands. If they took real estate. In fact, what you say, one removes from their hands, if they took real estate. But if they took movables, one does not remove from their hands, if it was a loan by witnesses. But for a documented loan, whether they took real estate or movables one does not remove from their hands. For Rebbi Abba, the son of Rav Huna, said: They made the words of a bedridden person equal to those of a healthy person who wrote and delivered. But only if he died from that illness, not if he recovered. And if he was explicit and said, give field X to Y. If he said, give field X to Y? Is it as if he was explicit or only if he said, the Northern half, the Southern half? Rebbi Yudan asked: If he said, burn me by pagan rites and give half of field X to Y. Since they do not burn, do they give? Rebbi Ḥaggai asked: A sick person who said, my daughters shall be supported. Would the daughters not be supported anyway? No, it is necessary, for otherwise would they be supported from pledged real estate or would they be supported from movables? Rebbi Yudan [ ] there came a case before Rebbi Yose about a bedridden person who had said, my documents shall be given to X. He said to him, the bedridden can only transfer property which is acquired either by a document or by taking hold. But these are acquired by a document and by taking hold. As it was stated: “A ship is acquired by taking hold in the opinion of everybody. Rebbi Nathan says a ship and documents are acquired by a document and by taking hold. If he wrote and did not take hold, or took hold without writing [a transfer document] he did not do anything unless he both writes and takes hold.”

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: A widow who lived two or three months without asking for sustenance, loses the sustenance of these three months. That is, if she did not take a loan. But if she took out a loan, she collects. If there is no pledge in her hand. But if she has a pledge in her hand, she collects even if she did not take a loan. Rebbi Yasa in the name of Rebbi Joḥanan: That is what they said, at the start one sells for sustenance of twelve months but one gives her sustenance for 30 days. If at the end of thirty days they say, we gave, but she says, I did not receive, it would be similar to what Rebbi Abbahu said in the name of Rebbi Joḥanan: If one took a loan of 12’000 for a year in order to repay one gold denar per month. It is obvious that he gave for the first month and did not give for the last. About the days in between they said, not at the start.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: A widow who lived two or three months without asking for sustenance, loses the sustenance of these three months. That is, if she did not take a loan. But if she took out a loan, she collects. If there is no pledge in her hand. But if she has a pledge in her hand, she collects even if she did not take a loan. Rebbi Yasa in the name of Rebbi Joḥanan: That is what they said, at the start one sells for sustenance of twelve months but one gives her sustenance for 30 days. If at the end of thirty days they say, we gave, but she says, I did not receive, it would be similar to what Rebbi Abbahu said in the name of Rebbi Joḥanan: If one took a loan of 12’000 for a year in order to repay one gold denar per month. It is obvious that he gave for the first month and did not give for the last. About the days in between they said, not at the start.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: A widow who lived two or three months without asking for sustenance, loses the sustenance of these three months. That is, if she did not take a loan. But if she took out a loan, she collects. If there is no pledge in her hand. But if she has a pledge in her hand, she collects even if she did not take a loan. Rebbi Yasa in the name of Rebbi Joḥanan: That is what they said, at the start one sells for sustenance of twelve months but one gives her sustenance for 30 days. If at the end of thirty days they say, we gave, but she says, I did not receive, it would be similar to what Rebbi Abbahu said in the name of Rebbi Joḥanan: If one took a loan of 12’000 for a year in order to repay one gold denar per month. It is obvious that he gave for the first month and did not give for the last. About the days in between they said, not at the start.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: A widow who lived two or three months without asking for sustenance, loses the sustenance of these three months. That is, if she did not take a loan. But if she took out a loan, she collects. If there is no pledge in her hand. But if she has a pledge in her hand, she collects even if she did not take a loan. Rebbi Yasa in the name of Rebbi Joḥanan: That is what they said, at the start one sells for sustenance of twelve months but one gives her sustenance for 30 days. If at the end of thirty days they say, we gave, but she says, I did not receive, it would be similar to what Rebbi Abbahu said in the name of Rebbi Joḥanan: If one took a loan of 12’000 for a year in order to repay one gold denar per month. It is obvious that he gave for the first month and did not give for the last. About the days in between they said, not at the start.

HALAKHAH: “If she sold her ketubah entirely or partially,” etc. It was stated: “She sells and writes ‘this I sold for ketubah’ and ‘this I sold for sustenance,’ the words of Rebbi Jehudah. Rebbi Yose said, she sells and writes non-specifically; in this she is empowered.” If a loan before witnesses [comes due], she says, I sold for sustenance. If a loan by contract [comes due], she says, I sold for my ketubah. And even if a loan before witnesses [comes due], she sells for sustenance and turns around and forecloses it for her ketubah; could one not say to her, show your sale? Explain it, if the object increased in value.

HALAKHAH: “If she sold her ketubah entirely or partially,” etc. It was stated: “She sells and writes ‘this I sold for ketubah’ and ‘this I sold for sustenance,’ the words of Rebbi Jehudah. Rebbi Yose said, she sells and writes non-specifically; in this she is empowered.” If a loan before witnesses [comes due], she says, I sold for sustenance. If a loan by contract [comes due], she says, I sold for my ketubah. And even if a loan before witnesses [comes due], she sells for sustenance and turns around and forecloses it for her ketubah; could one not say to her, show your sale? Explain it, if the object increased in value.

HALAKHAH: “If she sold her ketubah entirely or partially,” etc. It was stated: “She sells and writes ‘this I sold for ketubah’ and ‘this I sold for sustenance,’ the words of Rebbi Jehudah. Rebbi Yose said, she sells and writes non-specifically; in this she is empowered.” If a loan before witnesses [comes due], she says, I sold for sustenance. If a loan by contract [comes due], she says, I sold for my ketubah. And even if a loan before witnesses [comes due], she sells for sustenance and turns around and forecloses it for her ketubah; could one not say to her, show your sale? Explain it, if the object increased in value.

HALAKHAH: “If somebody went overseas,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that he would not expect his wife to starve. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel.” If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

HALAKHAH: “If one is under a vow [not to have] usufruct from another,” etc. Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons? Rebbi Yose said, there the reason of the High Priest’s sons is that nobody expects his wife to die from hunger. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel. If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated: “He can bring for him nests for males or females suffering from genital discharges, nests for childbirth, purification and reparation offerings” since nothing of these comes to [the other person’s] hand. And here also, that nothing should come into his hand.

MISHNAH: If somebody is forbidden any profit from another person by a vow, he should not borrow from him nor ask him for anything, should not give him a loan nor take a loan for him, should not sell to him nor buy from him. If he said, lend me your cow, he says: she is not available. If he said, a qônam that I shall never plough with her, if he usually ploughs, he is forbidden, the rest of the world is permitted. If he does not usually plough, he and the rest of the world are forbidden.

MISHNAH: If somebody is forbidden any profit from another person by a vow, he should not borrow from him nor ask him for anything, should not give him a loan nor take a loan for him, should not sell to him nor buy from him. If he said, lend me your cow, he says: she is not available. If he said, a qônam that I shall never plough with her, if he usually ploughs, he is forbidden, the rest of the world is permitted. If he does not usually plough, he and the rest of the world are forbidden.

MISHNAH: If somebody lent money to a Cohen, a Levite, or a poor person to separate on their account, he can proceed on the assumption that they are alive and does not worry whether the Cohen or Levite died or the poor person became rich. If they died, he has to receive permission from the heirs; if the loan was executed in court he does not need permission.

HALAKHAH: “If somebody lent money to a Cohen,” etc. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: This follows Rebbi Yose; as we have stated there: “Rebbi Yose says, anything whose replacement is in the Cohen’s hand is freed from the gifts, but Rebbi Meїr obligates.” Did Rebbi Yose not speak only if it did exist? But here, he still needs to sow! Rebbi Abbahu in the name of Rebbi Joḥanan: The Mishnah speaks of acquaintances of Cohanim or Levites. But did we not state “a poor person”? Does a poor person have acquaintances? There came a case before Rebbi Immi: A Cohen or Levite who owed money to an Israel and told him, separate from my part for my account. He said to him, did we not state: “If somebody lent money to a Cohen, a Levite, or a poor person to separate on their account.” When the loan was given under these conditions. Therefore, not if it was not a condition of the loan! Rebbi Ze‘ira said, even if it was not a condition of the loan. Rebbi Ze‘ira’s force is from the following: “Similarly, a Levite who owed money to an Israel and said to him, separate on my account; only he should not collect and separate because no Levite makes a Levite.” He only said, he should not separate, but from his own he may separate.

HALAKHAH: “If somebody lent money to a Cohen,” etc. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: This follows Rebbi Yose; as we have stated there: “Rebbi Yose says, anything whose replacement is in the Cohen’s hand is freed from the gifts, but Rebbi Meїr obligates.” Did Rebbi Yose not speak only if it did exist? But here, he still needs to sow! Rebbi Abbahu in the name of Rebbi Joḥanan: The Mishnah speaks of acquaintances of Cohanim or Levites. But did we not state “a poor person”? Does a poor person have acquaintances? There came a case before Rebbi Immi: A Cohen or Levite who owed money to an Israel and told him, separate from my part for my account. He said to him, did we not state: “If somebody lent money to a Cohen, a Levite, or a poor person to separate on their account.” When the loan was given under these conditions. Therefore, not if it was not a condition of the loan! Rebbi Ze‘ira said, even if it was not a condition of the loan. Rebbi Ze‘ira’s force is from the following: “Similarly, a Levite who owed money to an Israel and said to him, separate on my account; only he should not collect and separate because no Levite makes a Levite.” He only said, he should not separate, but from his own he may separate.

HALAKHAH: “If somebody lent money to a Cohen,” etc. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: This follows Rebbi Yose; as we have stated there: “Rebbi Yose says, anything whose replacement is in the Cohen’s hand is freed from the gifts, but Rebbi Meїr obligates.” Did Rebbi Yose not speak only if it did exist? But here, he still needs to sow! Rebbi Abbahu in the name of Rebbi Joḥanan: The Mishnah speaks of acquaintances of Cohanim or Levites. But did we not state “a poor person”? Does a poor person have acquaintances? There came a case before Rebbi Immi: A Cohen or Levite who owed money to an Israel and told him, separate from my part for my account. He said to him, did we not state: “If somebody lent money to a Cohen, a Levite, or a poor person to separate on their account.” When the loan was given under these conditions. Therefore, not if it was not a condition of the loan! Rebbi Ze‘ira said, even if it was not a condition of the loan. Rebbi Ze‘ira’s force is from the following: “Similarly, a Levite who owed money to an Israel and said to him, separate on my account; only he should not collect and separate because no Levite makes a Levite.” He only said, he should not separate, but from his own he may separate.

Does this not disagree with Rav? Since Rav said, an heir is like a holder of encumbered property. Just as a loan given before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs. He explains it for a documented loan. Rebbi Abbahu in the name of Rebbi Joḥanan: A loan given before witnesses can be collected from heirs, on condition that they inherited real estate. As those from the house of Rav Neḥemiah, who lent money to the public. The case came before the rabbis who said, the public is neither all rich nor all poor.

Does this not disagree with Rav? Since Rav said, an heir is like a holder of encumbered property. Just as a loan given before witnesses cannot be collected from encumbered property, so it cannot be collected from heirs. He explains it for a documented loan. Rebbi Abbahu in the name of Rebbi Joḥanan: A loan given before witnesses can be collected from heirs, on condition that they inherited real estate. As those from the house of Rav Neḥemiah, who lent money to the public. The case came before the rabbis who said, the public is neither all rich nor all poor.