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If someone borrows a Kor of wheat without fixing a price if the wheat goes down in price he shall pay him a Kor of wheat and if it goes up in price he shall give him the value of the wheat at the time of the loan.
Someone may not borrow a Kor of wheat until the threshing season, but he may borrow the wheat until his son arrives or until he finds the key. (1)
R. Huna says if the borrower has the a Se'ah of wheat in his possession he may not borrow more than one Se'ah, while R. Yitzchak holds he may borrow as many Se'ah as he chooses
Hillel holds that even if he is borrowing the wheat until his son arrives it is forbidden.
Hillel also says a woman may not lend a loaf of bread to her friend unless they fix a price lest wheat goes up in price in the interim, while the Chachamim hold that it is permitted to lend a loaf Stam and repay Stam.
It is permitted for Talmidei Chachamim to lend each other with Ribis because they know that Ribis is forbidden and they give the extra money as a gift.
A person may tell his friend hoe my field today and I will hoe your field or weed my field and I will weed your field but he may not say hoe my field and I will weed your field or weed my field and I will hoe your field. (2)
The entire dry season and the entire rainy season is considered one season and a person may work his friend's field in exchange for his friend working his field and we are not concerned that one day will be longer than the other or harder work than the other day.
A person may not tell his friend that you shall thresh my field in the dry season and I will thresh your field in the rainy season.
It is forbidden to give some money if he tells him that I am giving it to you so that you will lend me money.
It is forbidden to send someone money after he repaid a loan if he tells him I am giving you a gift because your money was idle with me.
Someone who lends, borrows, or consigns, or signs as a witness on a loan with Ribis transgresses a Lo Sa'aseh, the Chachamim say that the Sofer is also transgresses a Lo Sa'aseh.
R. Shimon Ben Yochai says that if someone borrows money from his friend if he is not in the habit of giving him Shalom he may not do so.
People who lend money with Ribis lose more than they gain and it is if they are saying that if Moshe Rabeinu had known that lending with Ribis is profitable he would not have written it in the Torah.
If someone lends his friend money and he knows that his friend doesn't have the means to repay he may not walk in front of him.
Rav says if someone lends money without witnesses he transgresses the Isur of placing a stumbling block in front of a blind person, Reish Lakish says he causes himself to be cursed.
Three people cry and are not answered, someone who lends money without witnesses, someone who acquires a master for himself and someone whose wife lords over him and. (3)
A BIT MORE
1. The prohibition of lending a Se'ah of wheat for a Se'ah of wheat is only d'Rabanan and when the borrower has the wheat in his possession at the time of the loan the Rabanan do not prohibit it.
2. Sometimes one of the two Melachos is harder than the other and it is Ribis because in exchange for being allowed to delay his work he is accepting upon himself to do harder work.
3. According to one opinion someone who acquires a master is referring to someone who lends money and claims the money belongs to a certain non-Jew so people will not think that he is rich and sometimes the non-Jew hears about it and collects the money himself, or alternatively it is referring to someone who writes over his property to his children during his lifetime or to someone who has it bad in a certain town and refuses to move to a different town.
R. Huna says if the borrower has the a Se'ah of wheat in his possession he may not borrow more than one Se'ah, while R. Yitzchak holds he may borrow as many Se'ah as he chooses. The Tur states if the borrower doesn't have a Se'ah of wheat the lender may be Mezakeh a Se'ah to him but only if he notifies the borrower but if he doesn't notify him and he is Mezakeh the Se'ah without his presence it is not effective. The Taz asks why with regards to a Pruzbul which may only be written if the borrower has Karka may the lender Mezakeh Karka to the borrower without his knowledge while in this case he may only be Mezakeh him the wheat with his knowledge. R. Akiva Eiger answers that in this case it is a Chov for the buyer because he will have to repay a Se'ah even if the price goes up and one may not do something that is a Chov for someone without his knowledge. However, with regards to a Pruzbul it is a Zechus for the borrower to be Zocheh in the Karka because he is obligated to offer to repay the Chov in any case just that the lender must say that I an Meshamet the Chov and also Chazal say that someone who returns a Chov in Shvi'is the Chachamim are pleased with him and since it is a Zechus one may be Zocheh for someone without his knowledge. However in this case it is a Chov for the bower to be Zocheh in the Se'ah.
It is forbidden to give early or delayed Ribis. What is the case? If he has his eye on receiving a loan from a person and he sent him a gift and he specified that I am sending it because I want a loan; if he gave a large gift even without specifying it is the same as if he specified and it is Ribis Mukdemes. If he took a loan and after he repaid he sent him a gift because his money was idle by him it is Ribis Me'ucheres and he transgresses the prohibition of Avak Ribis. (Shulchan Aruch CM 160:6)
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