Bava Metzia 150

כל ימי גריד אחד כל ימי רביעה אחת לא יאמר לו חרוש עמי בגריד ואני אחרוש עמך ברביעה

ALL THE DAYS OF THE DRY SEASON ARE EQUAL,<span class="x" onmousemove="('comment',' Lit., 'one.' ');">¹</span> AND LIKEWISE OF THE RAINY SEASON.<span class="x" onmousemove="('comment',' I.e., there is no fear that one day may be longer than another or more difficult for working, so that the value of labour on one is greater than on the other. ');">²</span>

רבן גמליאל אומר יש רבית מוקדמת ויש רבית מאוחרת כיצד נתן עיניו ללוות הימנו והוא משלח לו ואומר בשביל שתלוני זו היא רבית מוקדמת לוה הימנו והחזיר לו את מעותיו והוא משלח לו ואומר בשביל מעותיך שהיו בטילות אצלי זו היא רבית מאוחרת

[BUT] ONE MAY NOT SAY, 'PLOUGH WITH ME IN THE DRY SEASON, AND I WILL PLOUGH WITH YOU IN THE RAINY SEASON'.<span class="x" onmousemove="('comment',' In different seasons the work is of unequal difficulty. ');">³</span> RABBAN GAMALIEL SAID: THERE IS [A FORM OF] PREPAID INTEREST AND ONE OF POSTPAID INTEREST. E. G., IF ONE MADE UP HIS MIND TO BORROW FROM HIS NEIGHBOUR AND SENT HIM [A GIFT], SAYING, 'IT IS IN ORDER THAT YOU SHOULD LEND ME' — THAT IS INTEREST IN ADVANCE. IF HE BORROWED FROM HIM, REPAID HIS MONEY, AND THEN SENT HIM [A GIFT], SAYING, 'IT IS ON ACCOUNT OF YOUR MONEY WHICH, [AS FAR AS YOU WERE CONCERNED], LAY IDLE WITH ME' — THAT IS POSTPAID INTEREST. R. SIMEON SAID: THERE IS A FORM OF VERBAL INTEREST. [THUS:] HE [THE BORROWER] MAY NOT SAY TO HIM [THE LENDER], 'KNOW THAT SO-AND-SO HAS COME FROM SUCH AND SUCH A PLACE.'<span class="x" onmousemove="('comment',' The mere giving of information which he would otherwise not have given, is interest. But the text in J. a.l. is, 'Know that if so-and-so has come, etc.' On this reading, it is the lender who speaks thus to the borrower, and to make the sense complete, Maim. Yad, Loweh, 13, adds, 'and when he comes, shew him hospitality.' Now, though the borrower would probably have done this in any case, his doing it at the lender's behest becomes interest, and is forbidden. The passage then must be translated: R. Simeon said, There is a form of interest arising through (the creditor's) words (orders). (V.J.D. CLX, 12 [H] a.l. § 5 and [H] a.l. § 21.) ');">⁴</span>

ר"ש אומר יש רבית דברים לא יאמר לו דע כי בא איש פלוני ממקום פלוני

THE FOLLOWING TRANSGRESS NEGATIVE INJUNCTIONS: THE LENDER, THE BORROWER, THE SURETY, AND THE WITNESSES; THE SAGES ADD, THE NOTARY TOO. THEY VIOLATE: THOU SHALT NOT GIVE [HIM THY MONEY UPON USURY],<span class="x" onmousemove="('comment',' Lev. XXV, 37. ');">⁵</span> TAKE THOU [NO USURY] OF HIM,<span class="x" onmousemove="('comment',' Ibid. 36. ');">⁶</span>

ואלו עוברין בלא תעשה המלוה והלוה והערב והעדים וחכמים אומרים אף הסופר עוברים משום (ויקרא כה, לז) לא תתן ומשום (ויקרא כה, לו) אל תקח מאתו ומשום (שמות כב, כד) לא תהיה לו כנושה ומשום (שמות כב, כד) ולא תשימון עליו נשך ומשום (ויקרא יט, יד) ולפני עור לא תתן מכשול ויראת מאלהיך אני ה'

THOU SHALT NOT BE TO HIM AS AN USURER,<span class="x" onmousemove="('comment',' Ex. XXII, 24. ');">⁷</span> NEITHER SHALL YE LAY UPON HIM USURY,<span class="x" onmousemove="('comment',' Ibid. ');">⁸</span>

<big><strong>גמ׳</strong></big> תניא ר"ש בן יוחי אומר מנין לנושה בחבירו מנה ואינו רגיל להקדים לו שלום שאסור להקדים לו שלום ת"ל (דברים כג, כ) נשך כל דבר אשר ישך אפילו דיבור אסור

AND THOU SHALT NOT PUT A STUMBLING BLOCK BEFORE THE BLIND, BUT SHALT FEAR THY GOD: I AM THE LORD.<span class="x" onmousemove="('comment',' Lev. XIX, 14. The borrower, by offering interest and appealing to the creditor's avarice, places a stumbling block before him. ');">⁹</span> <b><i>GEMARA</i></b>. It has been taught: R. Simeon b. Yohai said: Whence do we know that if a man is his neighbour's creditor for a <i>maneh</i>, the latter must not extend a greeting to him, if that is not his usual practice? From the verse, Usury of any word which may be usury, [teaching] that even speech is forbidden.

ואלו עוברין אמר אביי מלוה עובר בכולן לוה עובר משום (דברים כג, כ) לא תשיך לאחיך (דברים כג, כא) ולאחיך לא תשיך ולפני עור לא תתן מכשול ערב והעדים אין עוברין אלא משום לא תשימון עליו נשך

THE FOLLOWING TRANSGRESS. Abaye said: The lender infringes all;<span class="x" onmousemove="('comment',' The injunctions enumerated in the Mishnah. ');">¹⁰</span> the borrower: <i>Thou shalt not cause thy brother to take usury,<span class="x" onmousemove="('comment',' Deut. XXIII, 20. For this translation v. p. 363, n. 4. ');">¹¹</span></i>

תניא ר"ש אומר מלוי רבית יותר ממה שמרויחים מפסידים ולא עוד אלא שמשימים משה רבינו חכם ותורתו אמת ואומרין אילו היה יודע משה רבינו שיהיה ריוח בדבר לא היה כותבו

but unto thy brother thou shalt offer no usury,<span class="x" onmousemove="('comment',' Ibid. 21. Alfasi and the Asheri Omit this, and Maim.'s text likewise appears to have omitted it. ');">¹²</span> and thou shalt not put a stumbling block before the blind. The Surety and the witness: only, neither shall ye lay upon him usury.<span class="x" onmousemove="('comment',' I.e., take no part in a transaction which imposes usury. ');">¹³</span>

כי אתא רב דימי אמר מנין לנושה בחבירו מנה ויודע שאין לו שאסור לעבור לפניו ת"ל לא תהיה לו כנושה

It has been taught: R. Simeon said: Those who lend on interest lose more than they gain.<span class="x" onmousemove="('comment',' V. supra 71a: He who lends on interest, his wealth dissolves&nbsp;… and he sinks into poverty, never to rise again. ');">¹⁴</span> Moreover, they impute wisdom<span class="x" onmousemove="('comment',' A euphemism for folly. ');">¹⁵</span>

ר' אמי ורבי אסי דאמרי תרוייהו כאילו דנו בשני דינין שנאמר (תהלים סו, יב) הרכבת אנוש לראשנו באנו באש ובמים

to Moses, our Teacher, and to his Torah, and say, 'Had Moses our Teacher known that there is profit in this thing [sc. usury], he would not have prohibited it.'<span class="x" onmousemove="('comment',' Lit., 'written it'. ');">¹⁶</span> When R. Dimi came,<span class="x" onmousemove="('comment',' From Palestine to Babylon. ');">¹⁷</span>

אמר רב יהודה אמר רב כל מי שיש לו מעות ומלוה אותן שלא בעדים עובר משום ולפני עור לא תתן מכשול וריש לקיש אמר גורם קללה לעצמו שנאמ' (תהלים לא, יט) תאלמנה שפתי שקר הדוברות על צדיק עתק

he said: Whence do we know that if one is his neighbour's creditor for a <i>maneh</i> and knows that he has nought [for repayment], he may not even pass in front of him? From the verse, Thou shalt not be to him as an usurer.<span class="x" onmousemove="('comment',' I.e., do not emphasize that he is in your debt: and so put him to shame. ');">¹⁸</span> R. Ammi and R. Assi say: It is as though he subjected him to a twofold trial,<span class="x" onmousemove="('comment',' Lit., 'judged him with two verdicts.' ');">¹⁹</span>

אמרו ליה רבנן לרב אשי קא מקיים רבינא כל מה דאמור רבנן שלח ליה בהדי פניא דמעלי שבתא לישדר לי מר עשרה זוזי דאתרמי לי קטינא דארעא למזבן שלח ליה ניתי מר סהדי ונכתב כתבא שלח ליה אפילו אנא נמי שלח ליה כל שכן מר דטריד בגירסיה משתלי וגורם קללה לעצמי

for it is written, <i>Thou hast caused man to ride over our heads; we went through fire and through water</i>.<span class="x" onmousemove="('comment',' Ps. LXVI, 12; v. Ber. 6b. ');">²⁰</span> Rab Judah said in Rab's name: He who has money and lends it without witnesses infringes, and thou shalt not put a stumbling block before the blind.<span class="x" onmousemove="('comment',' Lev. XIX, 14. ');">²¹</span>

תנו רבנן שלשה צועקין ואינן נענין ואלו הן מי שיש לו מעות ומלוה אותן שלא בעדים והקונה אדון לעצמו ומי שאשתו מושלת עליו

Resh Lakish said: He brings a curse upon himself, as it is written, <i>Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous</i>.<span class="x" onmousemove="('comment',' Ps. XXXI, 19; when the creditor demands repayment, and the debtor denies the loan, he is reviled for preferring unjust claims. ');">²²</span> The Rabbis observed to R. Ashi: Rabina fulfils all the Rabbinical requirements. He [R. Ashi] sent word to him [Rabina] on the eve of the Sabbath: 'Please, let me have [a loan of] ten <i>zuz</i>, as I just have the opportunity of buying a small parcel of land.' He replied, 'Bring witnesses and we will draw up a bond.' 'Even for me too!' he sent back. 'You in particular,' he retorted, 'being immersed in your studies, you may forget, and so bring a curse upon me.

קונה אדון לעצמו מאי היא איכא דאמרי תולה נכסיו בנכרי איכא דאמרי הכותב נכסיו לבניו בחייו איכא דאמרי דביש ליה בהא מתא ולא אזיל למתא אחריתא

Our Rabbis taught: Three cry out<span class="x" onmousemove="('comment',' I.e., vent their grievances at law. ');">²³</span> and are not answered. Viz., he who has money and lends it without witnesses; he who acquires a master for himself; and a henpecked husband. 'He who acquires a master for himself;' what does this mean? — Some say: He who attributes his wealth to a Gentile;<span class="x" onmousemove="('comment',' V. p. 367, n. 2; the Gentile may learn of this, and demand its return. ');">²⁴</span>

<br><br><big><strong>הדרן עלך איזהו נשך</strong></big><br><br>

others: He who transfers his property to his children in his lifetime; others: He who is badly-off in one town and does not go [to seek his fortune] elsewhere. <b><i>MISHNAH</i></b>. IF A MAN ENGAGES ARTISANS AND THEY DECEIVE EACH OTHER, THEY CAN ONLY CHERISH RESENTMENT AGAINST EACH OTHER.<span class="x" onmousemove="('comment',' But have no legal redress. In the view of the Rabbis, even for resentment there must be some justifiable cause; otherwise it is morally wrong. ');">²⁵</span>

מתני׳ <big><strong>השוכר</strong></big> את האומנין והטעו זה את זה אין להם זה על זה אלא תרעומת שכר את החמר ואת הקדר להביא פרייפרין וחלילים לכלה או למת ופועלין להעלות פשתנו מן המשרה וכל דבר שאבד וחזרו בהן מקום שאין שם אדם שוכר עליהן או מטען

IF HE HIRES AN ASS-DRIVER OR A WAGGONER<span class="x" onmousemove="('comment',' The Karlsruhe MS. and Tosaf. read [H], ([H] to roll, drag; cf. [H] a waggoner). Our editions read [H], which, according to Jast., is a dialect form of [H]. Tosaf. suggests that [H] (a potter) may be used in the Mishnah, because potters generally have waggons (for conveying their wares). ');">²⁶</span> TO BRING LITTER-CARRIERS AND PIPERS FOR A BRIDE OR FOR THE DEAD,<span class="x" onmousemove="('comment',' It was a custom to have professional mourners and pipers, who played sad music at funerals. The numbers varied according to wealth and social position, but even the poorest had at least one professional mourner and two pipers. ');">²⁷</span>

השוכר את האומנין וחזרו בהן ידם על התחתונה

OR LABOURERS TO REMOVE HIS FLAX FROM THE WATER OF STEEPING, OR ANYTHING WHICH WOULD BE IRRETRIEVABLY LOST,<span class="x" onmousemove="('comment',' If postponed. The bringing of pipers for a funeral or marriage is included in this category, because they are required for a particular time, and without them the ceremony suffers (Tosaf.). ');">²⁸</span> AND THEY [THE WORKERS] BREAK THEIR ENGAGEMENT;<span class="x" onmousemove="('comment',' Lit., 'withdrew' in the middle of their work. ');">²⁹</span> IF IT IS A PLACE WHERE NO OTHERS ARE AVAILABLE AT THE SAME WAGE, HE MAY HIRE [WORKERS] AGAINST THEM<span class="x" onmousemove="('comment',' I.e., at a higher wage. and claim the difference from the first. ');">³⁰</span> OR DECEIVE THEM.<span class="x" onmousemove="('comment',' This is discussed in the Gemara. ');">³¹</span> IF HE ENGAGES ARTISANS AND THEY RETRACT [AFTER DOING SOME WORK]. THEY ARE AT A DISADVANTAGE;