Pisqa’ 112307H:159-160; JN1:284-285. 1. “Now, this is the procedure for the release: every creditor shall release the debt owed him by his kinsman or brother” (Dt.15:2). On this basis they taught: [A debtor] who returns a debt in the Seventh year— [the creditor] should reply to him: I release it! But if [the debtor] says: Nevertheless [I prefer to repay the debt]!— [the creditor] accepts it from him, for it is said: “This is the procedure (davar)308Literally, “word.” The point is that, unlike a written document like the prozbul, for example, an oral declaration satisfies the creditor’s obligation to cancel the debt (see M. Shev.10:1-6 on prozbul).for the release” (Dt.15:2)— [the creditor’s declaration of release is sufficient to meet his obligation].309=M. Shev. 10:8.
Now, one might have reasoned otherwise: Just as the Release-year, which does not liberate slaves [with fewer than seven years’ service], does release a loan, so, too, the Jubilee year, which does liberate slaves (Lv.25:40)— isn’t it only logical that it should release a loan? The Teaching states: “Now, this is the procedure for the release: every creditor shall release the debt” (Dt.15:2)— [therefore,] the Release-year releases a loan, while the Jubilee year does not release a loan.
Here is a logical argument proving that the Release-year should liberate slaves: Just as the Jubilee year, which does not release a loan, nevertheless liberates slaves (Lv.25:40)— isn’t it only logical that the Seventh year, which does release a loan, should also liberate slaves? The Teaching states: “In this year of the Jubilee, shall a man return to his property” (Lv.25:13)— [with no mention of the release of debts, therefore]: the Seventh year releases a loan, while the Jubilee year liberates slaves.310=Sifra, bahar, per. 3:6.
3. “Every creditor shall release the debt owed him by his kinsman (Dt.15:2). Is it possible to say that even stolen property or collateral [must be released]? The Teaching states: “the debt owed him” (Dt.15:2)— [this excludes obligation to release stolen or pledged objects].
Or [we might reason as follows]: “The debt owed him” (Dt.15:2)— is it possible to say that [an employer must release] a worker’s back-pay or a shop-keeper [must release] an extension of credit? The Teaching states: “Owed him by his kinsman” (Dt.15:2).
Now, if we are ultimately going to include all of these [under the rule of the Release-year],311Cf. M. Shev.10:1; T. Shev.8:3. what does the Teaching mean by: “Owed him” (Dt.15:2)? Just as owed him [implies that the debtor has] a standing obligation [to pay the creditor], so, too, all of these are standing obligations [rather than loans].
8
לֹא יִגֹּשׂ – לִתֵּן עָלָיו בְּלֹא תַעֲשֶׂה.
“He shall not dun” (Dt.15:2)— this verse places [a dunning creditor] in violation of a proscription.
9
אֶת רֵעֵהוּ – פְּרָט לַאֲחֵרִים.
“His kinsman” (Dt.15:2)— excluding outsiders [from protection from dunning].
10
וְאֶת אָחִיו – פְּרָט לְגֵר תּוֹשָׁב.
“Or his brother” (Dt.15:2)— excluding the resident alien [from protection from dunning]
“For you have declared a Release-year from HASHEM” (Dt.15:2)— [the release of debts may be declared wherever you may be,] whether in the Land or beyond the Land.
(דברים טו ב) וְזֶה דְּבַר הַשְּׁמִטָּה, מִכָּן אָמְרוּ (שביעית פ״י מ״ח): הַמַּחֲזִיר חוֹב בַּשְּׁבִיעִית יֹאמַר לָהֶם ׳מְשַׁמֵּט אֲנִי׳, וְאִם אָמַר לוֹ ׳אַף עַל פִּי כֵן׳ – יְקַבֵּל מִמֶּנּוּ, מִשּׁוּם שֶׁנֶּאֱמַר: וְזֶה דְּבַר הַשְּׁמִטָּה.
Pisqa’ 112307H:159-160; JN1:284-285.
1. “Now, this is the procedure for the release:
every creditor shall release the debt owed him by his kinsman or brother” (Dt.15:2).
On this basis they taught:
[A debtor] who returns a debt in the Seventh year—
[the creditor] should reply to him:
I release it!
But if [the debtor] says:
Nevertheless [I prefer to repay the debt]!—
[the creditor] accepts it from him,
for it is said:
“This is the procedure (davar)308Literally, “word.” The point is that, unlike a written document like the prozbul, for example, an oral declaration satisfies the creditor’s obligation to cancel the debt (see M. Shev.10:1-6 on prozbul). for the release” (Dt.15:2)—
[the creditor’s declaration of release is sufficient to meet his obligation]. 309=M. Shev. 10:8.
[וְזֶה דְּבַר הַשְּׁמִטָּה], שְׁמִטָּה מְשַׁמֶּטֶת מִלְוָה וְאֵין יוֹבֵל מְשַׁמֵּט מִלְוָה.
2. The Release-year releases a loan,
but the Jubilee-year does not release a loan.
שֶׁהָיָה בַּדִּין: מָה שְׁמִטָּה, שֶׁאֵין מוֹצִיאָה עֲבָדִים, מְשַׁמֶּטֶת מִלְוָה, יוֹבֵל, שֶׁמּוֹצִיא עֲבָדִים, אֵינוֹ דִין שֶׁיְּשַׁמֵּט מִלְוָה? תַּלְמוּד לוֹמַר: וְזֶה דְּבַר הַשְּׁמִטָּה – שְׁמִטָּה מְשַׁמֶּטֶת מִלְוָה וְאֵין יוֹבֵל מְשַׁמֵּט מִלְוָה.
Now, one might have reasoned otherwise:
Just as the Release-year,
which does not liberate slaves
[with fewer than seven years’ service], does release a loan,
so, too, the Jubilee year,
which does liberate slaves (Lv.25:40)—
isn’t it only logical that
it should release a loan?
The Teaching states:
“Now, this is the procedure for the release:
every creditor shall release the debt” (Dt.15:2)—
[therefore,] the Release-year releases a loan,
while the Jubilee year does not release a loan.
קַל וָחוֹמֶר לַשְּׁמִטָּה שֶׁתּוֹצִיא עֲבָדִים: וּמַה יּוֹבֵל, שֶׁאֵין מְשַׁמֵּט מִלְוָה, מוֹצִיא עֲבָדִים שְׁבִיעִית, שֶׁמְּשַׁמֶּטֶת מִלְוָה, אֵינוֹ דִין שֶׁתּוֹצִיא עֲבָדִים? תַּלְמוּד לוֹמַר (ויקרא כה יג): ״בִּשְׁנַת הַיּוֹבֵל הַזֹּאת״ – שְׁבִיעִית מְשַׁמֶּטֶת מִלְוָה וְיוֹבֵל מוֹצִיא עֲבָדִים.
Here is a logical argument proving that
the Release-year should liberate slaves:
Just as the Jubilee year,
which does not release a loan,
nevertheless liberates slaves (Lv.25:40)—
isn’t it only logical that
the Seventh year,
which does release a loan,
should also liberate slaves?
The Teaching states:
“In this year of the Jubilee, shall a man return to his property” (Lv.25:13)—
[with no mention of the release of debts, therefore]:
the Seventh year releases a loan,
while the Jubilee year liberates slaves.310=Sifra, bahar, per. 3:6.
שָׁמוֹט כָּל בַּעַל, יָכוֹל אַף בִּגְזֵלָה וּבְפִקָּדוֹן? תַּלְמוּד לוֹמַר: מַשֵּׁה יָדוֹ.
3. “Every creditor shall release the debt owed him by his kinsman (Dt.15:2).
Is it possible to say that
even stolen property or collateral [must be released]?
The Teaching states:
“the debt owed him” (Dt.15:2)—
[this excludes obligation to release stolen or pledged objects].
אוֹ מַשֵּׁה יָדוֹ, יָכוֹל שְׂכַר שָׂכִיר וְהַקָּפַת הַחֲנוּת? תַּלְמוּד לוֹמַר: אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ.
Or [we might reason as follows]:
“The debt owed him” (Dt.15:2)—
is it possible to say that
[an employer must release] a worker’s back-pay
or a shop-keeper [must release] an extension of credit?
The Teaching states:
“Owed him by his kinsman” (Dt.15:2).
אִם סוֹפֵנוּ לְרַבּוֹת כֻּלָּם, מַה תַּלְמוּד לוֹמַר מַשֵּׁה יָדוֹ? מַה מַשֵּׁה יָדוֹ בְּזָקוּף, אַף כֻּלָּם זְקוּפִים.
Now, if we are ultimately going to include all of these
[under the rule of the Release-year],311Cf. M. Shev.10:1; T. Shev.8:3.
what does the Teaching mean by:
“Owed him” (Dt.15:2)?
Just as owed him [implies that the debtor has]
a standing obligation [to pay the creditor],
so, too, all of these are standing obligations [rather than loans].
לֹא יִגֹּשׂ – לִתֵּן עָלָיו בְּלֹא תַעֲשֶׂה.
“He shall not dun” (Dt.15:2)—
this verse places [a dunning creditor] in violation of a proscription.
אֶת רֵעֵהוּ – פְּרָט לַאֲחֵרִים.
“His kinsman” (Dt.15:2)—
excluding outsiders [from protection from dunning].
וְאֶת אָחִיו – פְּרָט לְגֵר תּוֹשָׁב.
“Or his brother” (Dt.15:2)—
excluding the resident alien [from protection from dunning]
כִּי קָרָא שְׁמִטָּה לַה׳ – בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.
“For you have declared a Release-year from HASHEM” (Dt.15:2)—
[the release of debts may be declared wherever you may be,] whether in the Land or beyond the Land.