הא לא קשיא דעדיפא מינה קאמרינן דאפי' אחד בניסן בשמיטה דלא שכיחי אינשי דמוזפי דליכא למימר שמא איחרוהו וכתבוהו דלא מרע לשטריה אפ"ה כיון דשביעית סופה משמטת מכשרינן
yet since the annulment of debts is effectuated only at the expiration of the Sabbatical year, we declare the bond valid.<span class="x" onmousemove="('comment',' By assuming its writing has been postponed to the Sabbatical year. Thus, this assumption, since it is possible, is made in spite of its improbability, a loan in the Sabbatical year still being rare. How much more so is the assumption to be made in normal cases. Why then should the witnesses be examined on the date, since even if it is disproved, their testimony holds good?
');"><sup>26</sup></span> At all events, however, the difficulty<span class="x" onmousemove="('comment',' I.e., the fact that the Baraitha is contradictory to our Mishnah; v. preceding note.
');"><sup>27</sup></span>
Chovat HaTalmidim
As Rashi, may his memory be blessed, explains the word chinukh (education), in the verse (Deuteronomy 20:5), "who built a house but did not dedicate it (chankho) - "Chinukh is a term for beginning." But it is obvious that we would not say, chinukh, about any beginning. For example, when the Gemara (Pesachim 116a) says about the order of the Haggadah, "One begins with disgrace and ends with praise," we would not say, "One is mechanekh with disgrace, etc." And likewise regarding the Sanhedrin (Sanhedrin 32a) - that we begin from the side - we would not say that, we are mechankhin from the side. However in Parashat Lech Lecha (Rashi on Genesis 14:14), Rashi explains it further to us, as follows: Chanikhiv, etc. whom he had trained in the commandments. It is a term for introducing a person or a thing, for the first time, to some particular occupation in which it is intended that he should remain. It has a similar sense in (Proverbs 22:6), "Chanokh the lad," in (Numbers 7:84) "the dedication (chanukat) of the altar" and in (Psalms 30:1) "The dedication (chanukat) of the house."
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