משנה: 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. לָװָה 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 יי֨. 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 season183One may not offer to exchange agricultural work against agricultural work if these would represent vastly different expenditures if they needed hired hands..
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 Y184To let the debtor take care of the guest for the creditor..
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,187Leviticus.25.37">Lev. 25:37.” and “do not take from him,188Leviticus.25.36">Lev. 25:36” and “do not be a creditor,189Exodus.22.24">Ex. 22:24.” and “do not burden him with interest,189Exodus.22.24">Ex. 22:24.” and “before a blind man do not put an obstacle; and fear your God, I am the Eternal.190Leviticus.19.14">Lev. 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 Leviticus.19.14">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.”
הלכה: 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 שֶׁלָּװָה מִמֶּנּוּ הִקְדִּים לוֹ שָׁלוֹם הֲרֵי זֶה רִבִּית. וְכֵן הָיָה רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. כָּל־מִי שֶׁיֵּשׁ לוֹ מָעוֹת וְאֵינוֹ מַלְװָן 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׳. HALAKHAH: “The following transgress prohibitions,” etc. 191Tosephta 6:17–18; a short quote also in the Babli, 75b.“Rebbi Yose192One has to read R. Yose, the Tanna, instead of R. Yasa, the Amora. 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 false193Greek πλαστός, ή, όν, “fabricated”. 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 one194If the creditor uses the debtor to run errands for him without paying for the latter's time, it is interest. 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 interest195In the Tosephta, this is R. Aqiba’s statement.. 196Babli 71a. 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 says197Ps. 15:6. “One who does this will never totter.”: ‘his money he did not lend on interest,’ etc. Rebbi Samuel bar Immi198In the Tosephta, R. Simeon or R. Shemaia. R. Simeon bar Immi was a third generation Amora. In Midrash Ps. 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.’199Proverbs.24.11">Prov. 24:11: “To save those taken to death, and tottering to be killed, if you refrain.” The root used in Proverbs.24.11">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.”