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The underlying reason for Shemitat Ksafim?
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I've researched the topic for a while and I could not find a single interpreter discussing the reason (טענהמצווה) for canceling loans after the Shemitah Year.
I know it is a Machloket (see my previous question) whether the loans are canceled or just forbidden to claim, but for the sake of this question, I'll take Rambam's and Shu"A's views that the money is LOST.
"×Âין שביעית משמטת כספינ×Âלנבסופו לפיכך הלוה ×Âת חבירו בשביעית עצמה גובו חובו כל השנה בב"ד וכשתשקע חמה בליל ר"ה של מוצ×Âי שביעית ×Âבד החוב:"
We know it is a DeOraytah Mitzvah
We know that the Torah is extremely stringent on Gezel and money misjudgments, like Ribbit, Honaah etc. Kabbalah adds some frightening details on reincarnations and post-mortem suffering caused by such monetary misbehavior.
A person does a Mitzvah lending his money to his fellow in a sincere hope to receive it back.
Despite the fact that Shemitat Ksafim is linked to returning of the land after Yovel, there's a huge difference - the land is never sold forever, only for a certain amount of years until the Yovel, but a person can lend his money for a week and then 6 years later the debt is miraculously canceled.
The Torah does not differentiate for different types of borrowers - rich or poor - all loans are canceled. They do not turn into a Tzedakkah either. So it's hard to claim a socialistic claim of equality and justice.
I would like to sincerely understand the heavenly reason for justice that is made in this Mitzvah.
halacha-theory money taamei-mitzvot-reasons shmita
edited 1 hour ago
Isaac Moses♦
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
add a comment |Â
up vote
3
down vote
favorite
I've researched the topic for a while and I could not find a single interpreter discussing the reason (טענהמצווה) for canceling loans after the Shemitah Year.
I know it is a Machloket (see my previous question) whether the loans are canceled or just forbidden to claim, but for the sake of this question, I'll take Rambam's and Shu"A's views that the money is LOST.
"×Âין שביעית משמטת כספינ×Âלנבסופו לפיכך הלוה ×Âת חבירו בשביעית עצמה גובו חובו כל השנה בב"ד וכשתשקע חמה בליל ר"ה של מוצ×Âי שביעית ×Âבד החוב:"
We know it is a DeOraytah Mitzvah
We know that the Torah is extremely stringent on Gezel and money misjudgments, like Ribbit, Honaah etc. Kabbalah adds some frightening details on reincarnations and post-mortem suffering caused by such monetary misbehavior.
A person does a Mitzvah lending his money to his fellow in a sincere hope to receive it back.
Despite the fact that Shemitat Ksafim is linked to returning of the land after Yovel, there's a huge difference - the land is never sold forever, only for a certain amount of years until the Yovel, but a person can lend his money for a week and then 6 years later the debt is miraculously canceled.
The Torah does not differentiate for different types of borrowers - rich or poor - all loans are canceled. They do not turn into a Tzedakkah either. So it's hard to claim a socialistic claim of equality and justice.
I would like to sincerely understand the heavenly reason for justice that is made in this Mitzvah.
halacha-theory money taamei-mitzvot-reasons shmita
edited 1 hour ago
Isaac Moses♦
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago
add a comment |Â
up vote
3
down vote
favorite
up vote
3
down vote
favorite
I've researched the topic for a while and I could not find a single interpreter discussing the reason (טענהמצווה) for canceling loans after the Shemitah Year.
I know it is a Machloket (see my previous question) whether the loans are canceled or just forbidden to claim, but for the sake of this question, I'll take Rambam's and Shu"A's views that the money is LOST.
"×Âין שביעית משמטת כספינ×Âלנבסופו לפיכך הלוה ×Âת חבירו בשביעית עצמה גובו חובו כל השנה בב"ד וכשתשקע חמה בליל ר"ה של מוצ×Âי שביעית ×Âבד החוב:"
We know it is a DeOraytah Mitzvah
We know that the Torah is extremely stringent on Gezel and money misjudgments, like Ribbit, Honaah etc. Kabbalah adds some frightening details on reincarnations and post-mortem suffering caused by such monetary misbehavior.
A person does a Mitzvah lending his money to his fellow in a sincere hope to receive it back.
Despite the fact that Shemitat Ksafim is linked to returning of the land after Yovel, there's a huge difference - the land is never sold forever, only for a certain amount of years until the Yovel, but a person can lend his money for a week and then 6 years later the debt is miraculously canceled.
The Torah does not differentiate for different types of borrowers - rich or poor - all loans are canceled. They do not turn into a Tzedakkah either. So it's hard to claim a socialistic claim of equality and justice.
I would like to sincerely understand the heavenly reason for justice that is made in this Mitzvah.
halacha-theory money taamei-mitzvot-reasons shmita
edited 1 hour ago
Isaac Moses♦
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
I've researched the topic for a while and I could not find a single interpreter discussing the reason (טענהמצווה) for canceling loans after the Shemitah Year.
I know it is a Machloket (see my previous question) whether the loans are canceled or just forbidden to claim, but for the sake of this question, I'll take Rambam's and Shu"A's views that the money is LOST.
"×Âין שביעית משמטת כספינ×Âלנבסופו לפיכך הלוה ×Âת חבירו בשביעית עצמה גובו חובו כל השנה בב"ד וכשתשקע חמה בליל ר"ה של מוצ×Âי שביעית ×Âבד החוב:"
We know it is a DeOraytah Mitzvah
We know that the Torah is extremely stringent on Gezel and money misjudgments, like Ribbit, Honaah etc. Kabbalah adds some frightening details on reincarnations and post-mortem suffering caused by such monetary misbehavior.
A person does a Mitzvah lending his money to his fellow in a sincere hope to receive it back.
Despite the fact that Shemitat Ksafim is linked to returning of the land after Yovel, there's a huge difference - the land is never sold forever, only for a certain amount of years until the Yovel, but a person can lend his money for a week and then 6 years later the debt is miraculously canceled.
The Torah does not differentiate for different types of borrowers - rich or poor - all loans are canceled. They do not turn into a Tzedakkah either. So it's hard to claim a socialistic claim of equality and justice.
I would like to sincerely understand the heavenly reason for justice that is made in this Mitzvah.
halacha-theory money taamei-mitzvot-reasons shmita
halacha-theory money taamei-mitzvot-reasons shmita
edited 1 hour ago
Isaac Moses♦
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
edited 1 hour ago
Isaac Moses♦
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
edited 1 hour ago
Isaac Moses♦
30.7k1274244
edited 1 hour ago
Isaac Moses♦
30.7k1274244
edited 1 hour ago
Isaac Moses♦
30.7k1274244
30.7k1274244
asked 2 hours ago
Al Berko
2,926422
asked 2 hours ago
Al Berko
2,926422
asked 2 hours ago
Al Berko
2,926422
2,926422
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago
add a comment |Â
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago
add a comment |Â
2 Answers
2
active
oldest
votes
up vote
3
down vote
The Sefer Hachinuch in Mitzvah 477 says that the main reasons for this Mitzvah are in order to instill a sense of compassion in the person foregoing the loan, as well as to help train him to have more faith in God.
כבר כתבתי במשפטינבמצות שמטת קרקעות (מצוה פד), מה שידעתי בשרש המצוה,
ושמיטת כספינגנכן, ×Âחר ×Âותו הטעננמשך, ללמד נפשנו במדות מעלות מדת
הנדיבות ועין טובה, ולקבע בלבבנו הבטחון הגדול בשנברוך הו×Â, ו×Âז תכשר
נפשנו לקבל טוב מ×Âת ×Âדון הכל כלול בברכה והרחמי×Â, וגננמצנמזה גדר חזק
ומחיצה של ברזל להתרחק מ×Âד מן הגזל ומן החמדה בכל ×Âשר לרענו, כי נשנקל
וחמר בנפשותינו ל×Âמר ×Âפילו הלויתי ממוני והגיע שנת השמטה ×Âמרה תורה
להשמיט ביד המלוה שלנלגזל ושלנלחמד משלו לנכל שכן שר×Âוי לי להתרחק עד
הקצה ה×Âחרון?
I have already written in Mishpatim on the commandment of the release
of lands (Sefer HaChinukh 84) that which I have known about the root
of the commandment; and the release of monies also draws from the same
reason - to train our souls in the virtuous traits, the trait of
generosity and a kind eye, and to fix great faith in our hearts
towards God, blessed be He. And then our soul will be prepared to
receive the good from the Master of all, which is included in blessing
and mercy. And also coming from this is a strong fence and partition
to distance oneself greatly from theft and from envy for everything
that there is to our neighbor. As we will draw an a fortiori argument
(kal vechomer) for ourselves by saying, "Even with my money that I
lent out, the Torah said to release it in the hand of the borrower
when the sabbatical year arrives; is it not all the more so that with
not stealing and not having envy for that which is his, that it is
fitting for me to distance myself to the [other] extreme?"
answered 58 mins ago
Salmononius2
3,007925
add a comment |Â
up vote
1
down vote
In general, there seems to be a theme of Israel and its land never being enslaved in perpetuity, specifically not for more than six units (days/years depending on the context), corresponding to the six days of creation of the physical universe. Israel being subjugated for more than six would represent a denial of its transcendent mission, i.e. of rising above the physical. Thus, Israel is forbidden from working for more than six consecutive days (Shabbat) and its land is forbidden from being worked for more than six years (shemitta).
Similarly, based on the biblical principle of "eved loveh l'ish malveh", debts, which are considered a form of servitude, are canceled after the shemitta year.
edited 1 hour ago
Al Berko
2,926422
answered 1 hour ago
Loewian
11.5k11442
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
add a comment |Â
2 Answers
2
active
oldest
votes
2 Answers
2
active
oldest
votes
active
oldest
votes
active
oldest
votes
up vote
3
down vote
The Sefer Hachinuch in Mitzvah 477 says that the main reasons for this Mitzvah are in order to instill a sense of compassion in the person foregoing the loan, as well as to help train him to have more faith in God.
כבר כתבתי במשפטינבמצות שמטת קרקעות (מצוה פד), מה שידעתי בשרש המצוה,
ושמיטת כספינגנכן, ×Âחר ×Âותו הטעננמשך, ללמד נפשנו במדות מעלות מדת
הנדיבות ועין טובה, ולקבע בלבבנו הבטחון הגדול בשנברוך הו×Â, ו×Âז תכשר
נפשנו לקבל טוב מ×Âת ×Âדון הכל כלול בברכה והרחמי×Â, וגננמצנמזה גדר חזק
ומחיצה של ברזל להתרחק מ×Âד מן הגזל ומן החמדה בכל ×Âשר לרענו, כי נשנקל
וחמר בנפשותינו ל×Âמר ×Âפילו הלויתי ממוני והגיע שנת השמטה ×Âמרה תורה
להשמיט ביד המלוה שלנלגזל ושלנלחמד משלו לנכל שכן שר×Âוי לי להתרחק עד
הקצה ה×Âחרון?
I have already written in Mishpatim on the commandment of the release
of lands (Sefer HaChinukh 84) that which I have known about the root
of the commandment; and the release of monies also draws from the same
reason - to train our souls in the virtuous traits, the trait of
generosity and a kind eye, and to fix great faith in our hearts
towards God, blessed be He. And then our soul will be prepared to
receive the good from the Master of all, which is included in blessing
and mercy. And also coming from this is a strong fence and partition
to distance oneself greatly from theft and from envy for everything
that there is to our neighbor. As we will draw an a fortiori argument
(kal vechomer) for ourselves by saying, "Even with my money that I
lent out, the Torah said to release it in the hand of the borrower
when the sabbatical year arrives; is it not all the more so that with
not stealing and not having envy for that which is his, that it is
fitting for me to distance myself to the [other] extreme?"
answered 58 mins ago
Salmononius2
3,007925
add a comment |Â
up vote
3
down vote
The Sefer Hachinuch in Mitzvah 477 says that the main reasons for this Mitzvah are in order to instill a sense of compassion in the person foregoing the loan, as well as to help train him to have more faith in God.
כבר כתבתי במשפטינבמצות שמטת קרקעות (מצוה פד), מה שידעתי בשרש המצוה,
ושמיטת כספינגנכן, ×Âחר ×Âותו הטעננמשך, ללמד נפשנו במדות מעלות מדת
הנדיבות ועין טובה, ולקבע בלבבנו הבטחון הגדול בשנברוך הו×Â, ו×Âז תכשר
נפשנו לקבל טוב מ×Âת ×Âדון הכל כלול בברכה והרחמי×Â, וגננמצנמזה גדר חזק
ומחיצה של ברזל להתרחק מ×Âד מן הגזל ומן החמדה בכל ×Âשר לרענו, כי נשנקל
וחמר בנפשותינו ל×Âמר ×Âפילו הלויתי ממוני והגיע שנת השמטה ×Âמרה תורה
להשמיט ביד המלוה שלנלגזל ושלנלחמד משלו לנכל שכן שר×Âוי לי להתרחק עד
הקצה ה×Âחרון?
I have already written in Mishpatim on the commandment of the release
of lands (Sefer HaChinukh 84) that which I have known about the root
of the commandment; and the release of monies also draws from the same
reason - to train our souls in the virtuous traits, the trait of
generosity and a kind eye, and to fix great faith in our hearts
towards God, blessed be He. And then our soul will be prepared to
receive the good from the Master of all, which is included in blessing
and mercy. And also coming from this is a strong fence and partition
to distance oneself greatly from theft and from envy for everything
that there is to our neighbor. As we will draw an a fortiori argument
(kal vechomer) for ourselves by saying, "Even with my money that I
lent out, the Torah said to release it in the hand of the borrower
when the sabbatical year arrives; is it not all the more so that with
not stealing and not having envy for that which is his, that it is
fitting for me to distance myself to the [other] extreme?"
answered 58 mins ago
Salmononius2
3,007925
add a comment |Â
up vote
3
down vote
up vote
3
down vote
The Sefer Hachinuch in Mitzvah 477 says that the main reasons for this Mitzvah are in order to instill a sense of compassion in the person foregoing the loan, as well as to help train him to have more faith in God.
כבר כתבתי במשפטינבמצות שמטת קרקעות (מצוה פד), מה שידעתי בשרש המצוה,
ושמיטת כספינגנכן, ×Âחר ×Âותו הטעננמשך, ללמד נפשנו במדות מעלות מדת
הנדיבות ועין טובה, ולקבע בלבבנו הבטחון הגדול בשנברוך הו×Â, ו×Âז תכשר
נפשנו לקבל טוב מ×Âת ×Âדון הכל כלול בברכה והרחמי×Â, וגננמצנמזה גדר חזק
ומחיצה של ברזל להתרחק מ×Âד מן הגזל ומן החמדה בכל ×Âשר לרענו, כי נשנקל
וחמר בנפשותינו ל×Âמר ×Âפילו הלויתי ממוני והגיע שנת השמטה ×Âמרה תורה
להשמיט ביד המלוה שלנלגזל ושלנלחמד משלו לנכל שכן שר×Âוי לי להתרחק עד
הקצה ה×Âחרון?
I have already written in Mishpatim on the commandment of the release
of lands (Sefer HaChinukh 84) that which I have known about the root
of the commandment; and the release of monies also draws from the same
reason - to train our souls in the virtuous traits, the trait of
generosity and a kind eye, and to fix great faith in our hearts
towards God, blessed be He. And then our soul will be prepared to
receive the good from the Master of all, which is included in blessing
and mercy. And also coming from this is a strong fence and partition
to distance oneself greatly from theft and from envy for everything
that there is to our neighbor. As we will draw an a fortiori argument
(kal vechomer) for ourselves by saying, "Even with my money that I
lent out, the Torah said to release it in the hand of the borrower
when the sabbatical year arrives; is it not all the more so that with
not stealing and not having envy for that which is his, that it is
fitting for me to distance myself to the [other] extreme?"
answered 58 mins ago
Salmononius2
3,007925
The Sefer Hachinuch in Mitzvah 477 says that the main reasons for this Mitzvah are in order to instill a sense of compassion in the person foregoing the loan, as well as to help train him to have more faith in God.
כבר כתבתי במשפטינבמצות שמטת קרקעות (מצוה פד), מה שידעתי בשרש המצוה,
ושמיטת כספינגנכן, ×Âחר ×Âותו הטעננמשך, ללמד נפשנו במדות מעלות מדת
הנדיבות ועין טובה, ולקבע בלבבנו הבטחון הגדול בשנברוך הו×Â, ו×Âז תכשר
נפשנו לקבל טוב מ×Âת ×Âדון הכל כלול בברכה והרחמי×Â, וגננמצנמזה גדר חזק
ומחיצה של ברזל להתרחק מ×Âד מן הגזל ומן החמדה בכל ×Âשר לרענו, כי נשנקל
וחמר בנפשותינו ל×Âמר ×Âפילו הלויתי ממוני והגיע שנת השמטה ×Âמרה תורה
להשמיט ביד המלוה שלנלגזל ושלנלחמד משלו לנכל שכן שר×Âוי לי להתרחק עד
הקצה ה×Âחרון?
I have already written in Mishpatim on the commandment of the release
of lands (Sefer HaChinukh 84) that which I have known about the root
of the commandment; and the release of monies also draws from the same
reason - to train our souls in the virtuous traits, the trait of
generosity and a kind eye, and to fix great faith in our hearts
towards God, blessed be He. And then our soul will be prepared to
receive the good from the Master of all, which is included in blessing
and mercy. And also coming from this is a strong fence and partition
to distance oneself greatly from theft and from envy for everything
that there is to our neighbor. As we will draw an a fortiori argument
(kal vechomer) for ourselves by saying, "Even with my money that I
lent out, the Torah said to release it in the hand of the borrower
when the sabbatical year arrives; is it not all the more so that with
not stealing and not having envy for that which is his, that it is
fitting for me to distance myself to the [other] extreme?"
answered 58 mins ago
Salmononius2
3,007925
answered 58 mins ago
Salmononius2
3,007925
answered 58 mins ago
Salmononius2
3,007925
answered 58 mins ago
Salmononius2
3,007925
3,007925
add a comment |Â
add a comment |Â
up vote
1
down vote
In general, there seems to be a theme of Israel and its land never being enslaved in perpetuity, specifically not for more than six units (days/years depending on the context), corresponding to the six days of creation of the physical universe. Israel being subjugated for more than six would represent a denial of its transcendent mission, i.e. of rising above the physical. Thus, Israel is forbidden from working for more than six consecutive days (Shabbat) and its land is forbidden from being worked for more than six years (shemitta).
Similarly, based on the biblical principle of "eved loveh l'ish malveh", debts, which are considered a form of servitude, are canceled after the shemitta year.
edited 1 hour ago
Al Berko
2,926422
answered 1 hour ago
Loewian
11.5k11442
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
add a comment |Â
up vote
1
down vote
In general, there seems to be a theme of Israel and its land never being enslaved in perpetuity, specifically not for more than six units (days/years depending on the context), corresponding to the six days of creation of the physical universe. Israel being subjugated for more than six would represent a denial of its transcendent mission, i.e. of rising above the physical. Thus, Israel is forbidden from working for more than six consecutive days (Shabbat) and its land is forbidden from being worked for more than six years (shemitta).
Similarly, based on the biblical principle of "eved loveh l'ish malveh", debts, which are considered a form of servitude, are canceled after the shemitta year.
edited 1 hour ago
Al Berko
2,926422
answered 1 hour ago
Loewian
11.5k11442
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
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In general, there seems to be a theme of Israel and its land never being enslaved in perpetuity, specifically not for more than six units (days/years depending on the context), corresponding to the six days of creation of the physical universe. Israel being subjugated for more than six would represent a denial of its transcendent mission, i.e. of rising above the physical. Thus, Israel is forbidden from working for more than six consecutive days (Shabbat) and its land is forbidden from being worked for more than six years (shemitta).
Similarly, based on the biblical principle of "eved loveh l'ish malveh", debts, which are considered a form of servitude, are canceled after the shemitta year.
edited 1 hour ago
Al Berko
2,926422
answered 1 hour ago
Loewian
11.5k11442
In general, there seems to be a theme of Israel and its land never being enslaved in perpetuity, specifically not for more than six units (days/years depending on the context), corresponding to the six days of creation of the physical universe. Israel being subjugated for more than six would represent a denial of its transcendent mission, i.e. of rising above the physical. Thus, Israel is forbidden from working for more than six consecutive days (Shabbat) and its land is forbidden from being worked for more than six years (shemitta).
Similarly, based on the biblical principle of "eved loveh l'ish malveh", debts, which are considered a form of servitude, are canceled after the shemitta year.
edited 1 hour ago
Al Berko
2,926422
answered 1 hour ago
Loewian
11.5k11442
edited 1 hour ago
Al Berko
2,926422
edited 1 hour ago
Al Berko
2,926422
edited 1 hour ago
Al Berko
2,926422
2,926422
answered 1 hour ago
Loewian
11.5k11442
answered 1 hour ago
Loewian
11.5k11442
answered 1 hour ago
Loewian
11.5k11442
11.5k11442
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
add a comment |Â
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Avadim only go free after Yovel.
– Double AA♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
Is this explanation based on a source (Maharal?)?
– Isaac Moses♦
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
@DoubleAA only if they further subjugated themselves by refusing to go out after six years. which IMSMC is considered a violation of sorts of this principle such that some meforshim explain that that's why their ears are pierced.
– Loewian
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
1. Interesting - what's the source. 2. All freedoms start at Shmita's start, not end, why would money be freed at the end? 2. לווה רשע ולנישלנ- 3. It does not cancel all other forms of debts, like salaries or mortaging, so why loans only?
– Al Berko
1 hour ago
add a comment |Â
I'm pretty sure R' Hirsch addresses this.
– Isaac Moses♦
1 hour ago
@IsaacMoses Yes he "tries" - maybe it'll work for you, but I mentioned I find it difficult to see everything Torah socialistic in nature.
– Al Berko
1 hour ago