| 1. Plato, Laws, 914d, 914c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 265 |
2. Cicero, On Duties, 1.151 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57| 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. | 1.151. But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â medicine and architecture, for example, and teaching â these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. |
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| 3. Mishnah, Shevuot, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 64 |
4. Mishnah, Peah, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57| 3.7. הַכּוֹתֵב נְכָסָיו שְׁכִיב מְרַע, שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ מַתָּנָה. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ מַתָּנָה. הַכּוֹתֵב נְכָסָיו לְבָנָיו, וְכָתַב לְאִשְׁתּוֹ קַרְקַע כָּל שֶׁהוּא, אִבְּדָה כְתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אִם קִבְּלָה עָלֶיהָ, אַף עַל פִּי שֶׁלֹּא כָתַב לָהּ, אִבְּדָה כְתֻבָּתָהּ: | 3.7. One who is about to die who assigns his property in writing [to another]: If he retains any land [for himself] however small, he renders his gift valid. But if he retains no land whatsoever, his gift is not valid. One who assigns in writing his property to his children, and he assigns to his wife in writing any plot of land, however small, she lost her ketubah. Rabbi Yose says: if she accepted [such an assignment] even though he did not assign it to her in writing she lost her ketubah. |
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5. Mishnah, Nedarim, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 58| 9.5. פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: | 9.5. They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow. |
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6. Mishnah, Ketuvot, 4.7, 4.12, 6.1, 6.3, 8.7, 9.1, 9.3, 11.2-11.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56, 57, 58, 61, 196| 4.7. לֹא כָתַב לָהּ כְּתֻבָּה, בְּתוּלָה גּוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, מִפְּנֵי שֶׁהוּא תְנַאי בֵּית דִּין. כָּתַב לָהּ, שָׂדֶה שָׁוֶה מָנֶה תַּחַת מָאתַיִם זוּז, וְלֹא כָתַב לָהּ, כָּל נְכָסִים דְּאִית לִי אַחֲרָאִין לִכְתֻבְּתִיךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 4.12. אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: 6.3. פָּסְקָה לְהַכְנִיס לוֹ אֶלֶף דִּינָר, הוּא פוֹסֵק כְּנֶגְדָּן חֲמִשָּׁה עָשָׂר מָנֶה. וּכְנֶגֶד הַשּׁוּם, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ. שׁוּם בְּמָנֶה וְשָׁוֶה מָנֶה, אֵין לוֹ אֶלָּא מָנֶה. שׁוּם בְּמָנֶה, הִיא נוֹתֶנֶת שְׁלֹשִׁים וְאֶחָד סֶלַע וְדִינָר. וּבְאַרְבַּע מֵאוֹת, הִיא נוֹתֶנֶת חֲמֵשׁ מֵאוֹת. מַה שֶּׁחָתָן פּוֹסֵק, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ:" | 4.7. If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court. 4.12. If he did not write for her, “You shall live in my house and be maintained from my estate throughout the duration of your widowhood”, he is nevertheless liable, because [this clause] is a condition laid down by the court. Thus did the men of Jerusalem write. The men of Galilee wrote as did the men of Jerusalem. The men of Judea used to write: “Until the heirs wish to pay you your ketubah”. Therefore if the heirs wish to, they may pay her her ketubah and dismiss her. 6.3. If a woman agreed to bring her husband one thousand denarii he must agree to give her a corresponding sum of fifteen maneh. As a corresponding sum for appraised goods, he agrees to give one-fifth less. [If a husband is requested to enter in his wife's ketubah] “goods assessed at one maneh”, and these are in fact worth a maneh, he only [must agree to] a maneh. [Otherwise, if he is requested to enter in the ketubah:] “goods assessed at a maneh”, his wife must give him thirty-one sela and a denar, and if “at four hundred”, she must give [him goods valued at] five hundred. Whatever a bridegroom agrees to give [his wife in her ketubah] he writes one fifth less [than the appraised value]." |
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| 7. Tosefta, Arakhin, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57 |
8. Mishnah, Bava Batra, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 63 | 9.10. If the house fell down on a man and his mother, they (the Schools of Shammai and Hillel) agree that the they split the property. Rabbi Akiva said: “I agree here, that the property remains in its former status.” Ben Azzai said to him: “We already are distressed over those things upon which there is disagreement, and you are coming to bring disagreement on the points in which they agree.” |
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9. Tosefta, Ketuvot, 4.4, 4.18, 9.2-9.3, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57, 58, 63| 12.1. בראשונה כשהיתה כתובתה אצל אביה היתה קלה בעיניו להוציאה התקין שמעון בן שטח שתהא כתובתה אצל בעלה וכותב לה כל נכסים דאית לי אחראין וערבאין לכתובתיך דא. אין עושין כתובת אשה מן המטלטלין מפני תיקון העולם אמר ר' יוסי וכי מה תקון העולם יש בזו אלא לפי שאין לה קצבה. 12.1. אמר ר' יוסי ב\"ר יהודה לא נחלקו אדמון וחכמים על מה שפסק לה אביה שהיא יכולה לומר אבא פסק עלי מה אני יכולה לעשות או כנוס או פטור על מה נחלקו על שפסקה היא לעצמה שאדמון אומר יכולה היא שתאמר סבורה הייתי שאבא נותן לי עכשיו שאין אבא נותן לי מה אני יכולה לעשות או כנוס או פטור אר\"ג רואה אני את דברי אדמון הפוסק מעות לבתו [קטנה] ופשט את הרגל כופין אותו ליתן שזכין [לקטן ואין חבין לו]. | 12.1. Originally, when her ketubah was with her father, it was light in [her husband's] eyes to divorce her. Shimon ben Shatah decreed that her ketubah should be with her husband and that he should write for her \"All of my property will be mortgaged or pledged for your ketubah\". They do not make a wife's ketubah from moveable items [i.e. they don't make moveable items the thing that she can collect from it, but rather real estate] because of tikkun ha-olam. Said Rabbi Yose: What tikkun ha-olam is there in this!? It is because they [the moveable items] have no fixed value. |
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| 10. Palestinian Talmud, Gittin, 5.3 46d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56 |
| 11. Tosefta, Kelim Baba Qamma, 9.14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57 |
| 12. Anon., Sifra, behar 5.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 63 |
| 13. Babylonian Talmud, Gittin, 51a, 50b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56 |
| 14. Babylonian Talmud, Bava Batra, 149b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 58 |
15. Babylonian Talmud, Ketuvot, 51a, 67a, 81b, 84b, 96a, 82b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57 82b. מהו דתימא מצוה דרמא רחמנא עליה עבדה והשתא תיקום עליה באיסור אשת אח קא משמע לן,ואימא הכי נמי אמר קרא (דברים כה, ה) ולקחה לו לאשה כיון שלקחה נעשית כאשתו:,בלבד שתהא כתובתה על נכסי בעלה הראשון: מאי טעמא אשה הקנו לו מן השמים,ואי לית לה מראשון אית לה משני כדי שלא תהא קלה בעיניו להוציאה:,לא יאמר לה הרי כתובתיך: מאי וכן,מהו דתימא התם הוא דלא כתב לה דקנאי ודקנינא אבל הכא דכתב לה דקנאי ודקנינא אימא סמכה דעתה קמ"ל:,גרשה אין לה אלא כתובתה: גרשה אין לא גרשה לא קא משמע לן כדרבי אבא:,החזירה הרי היא ככל הנשים ואין לה אלא כתובתה: החזירה מאי קא משמע לן תנינא המגרש את האשה ומחזירה על מנת כתובה ראשונה מחזירה,מהו דתימא אשתו הוא דאיהו כתב לה כתובה מיניה אבל יבמתו דלא איהו כתב לה היכא דגרשה ואהדרה אימא כתובתה מיניה קא משמע לן:,אמר רב יהודה בראשונה היו כותבין לבתולה מאתים ולאלמנה מנה והיו מזקינין ולא היו נושאין נשים עד שבא שמעון בן שטח ותיקן כל נכסיו אחראין לכתובתה:,תניא נמי הכי בראשונה היו כותבין לבתולה מאתים ולאלמנה מנה והיו מזקינין ולא היו נושאין נשים התקינו שיהיו מניחין אותה בבית אביה ועדיין כשהוא כועס עליה אומר לה לכי אצל כתובתיך,התקינו שיהיו מניחין אותה בבית חמיה עשירות עושות אותה קלתות של כסף ושל זהב עניות היו עושות אותה עביט של מימי רגלים,ועדיין כשכועס עליה אומר לה טלי כתובתיך וצאי עד שבא שמעון בן שטח ותיקן שיהא כותב לה כל נכסי אחראין לכתובתה:, | |
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16. Babylonian Talmud, Bava Metzia, 62a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 63| 62a. (ויקרא כה, לו) וחי אחיך עמך אהדר ליה כי היכי דניחי,ורבי יוחנן האי וחי אחיך עמך מאי עביד ליה מבעי ליה לכדתניא שנים שהיו מהלכין בדרך וביד אחד מהן קיתון של מים אם שותין שניהם מתים ואם שותה אחד מהן מגיע לישוב דרש בן פטורא מוטב שישתו שניהם וימותו ואל יראה אחד מהם במיתתו של חבירו עד שבא ר' עקיבא ולימד וחי אחיך עמך חייך קודמים לחיי חבירך,מיתיבי הניח להם אביהם מעות של רבית אע"פ שיודעים שהן של רבית אינן חייבין להחזירן הא אביהן חייב להחזיר,בדין הוא דאבוהון נמי לא מיחייב להחזיר ואיידי דקא בעי למתני סיפא הניח להן אביהם פרה וטלית וכל דבר המסוים חייבין להחזיר מפני כבוד אביהם תני נמי רישא בדידהו,והני מפני כבוד אביהם מי מיחייבי קרי כאן (שמות כב, כז) ונשיא בעמך לא תאר בעושה מעשה עמך,כדאמר ר' פנחס משמיה דרבא בשעשה תשובה הכא נמי בשעשה תשובה אי עשה תשובה מאי בעי גביה שלא הספיק להחזיר עד שמת,מיתיבי הגזלנין ומלוי רבית אע"פ שגבו מחזירין גזלנין מאי אע"פ שגבו איכא אי גזול גזול אי לא גזול גזלנין קרית להו אלא אימא גזלנין מאי ניהו מלוי רבית אע"פ שגבו מחזירין,תנאי היא דתניא רבי נחמיה ורבי אליעזר בן יעקב פוטרין את המלוה ואת הערב מפני שיש בהן קום עשה מאי קום עשה לאו משום דאמרינן להו קומו אהדורו,מכלל דתנא קמא סבר לאו בני אהדורי נינהו לא מאי קום עשה לקרוע שטרא,מאי קסבר אי קסבר שטר העומד לגבות כגבוי דמי והא עבדו איסורייהו ואי לאו כגבוי דמי הא לא עבוד ולא כלום,לעולם קסבר שטר העומד לגבות לאו כגבוי דמי והא קא משמע לן דשומא מילתא היא,הכי נמי מסתברא דתנן אלו עוברים בלא תעשה המלוה והלוה הערב והעדים בשלמא כולהו עבוד מעשה אלא עדים מאי עבוד אלא לאו שמע מינה דשומא מילתא היא ש"מ,אמר רב ספרא כל שאילו בדיניהם מוציאים מלוה למלוה בדינינו מחזירין ממלוה ללוה כל שאילו בדיניהם אין מוציאין מלוה למלוה בדינינו אין מחזירין ממלוה ללוה,א"ל אביי לרב יוסף וכללא הוא והרי סאה בסאה דבדיניהם מוציאין מלוה למלוה ובדינינו אין מחזירין ממלוה ללוה אמר ליה אינהו בתורת פקדון אתא לידיה,א"ל רבינא לרב אשי והרי משכנתא בלא נכייתא דבדיניהם מוציאין מלוה למלוה | 62a. “And your brother shall live with you” (Leviticus 25:36), from which it is derived: Return the interest to him so that he may live.,The Gemara asks: And Rabbi Yoḥa, what does he do with this verse: “And your brother shall live with you”? The Gemara answers: He requires the verse for that which is taught in a baraita: If two people were walking on a desolate path and there was a jug [kiton] of water in the possession of one of them, and the situation was such that if both drink from the jug, both will die, as there is not enough water, but if only one of them drinks, he will reach a settled area, there is a dispute as to the halakha. Ben Petora taught: It is preferable that both of them drink and die, and let neither one of them see the death of the other. This was the accepted opinion until Rabbi Akiva came and taught that the verse states: “And your brother shall live with you,” indicating that your life takes precedence over the life of the other.,The Gemara raises an objection from a baraita to the opinion that one is not obligated to return interest that he took: If their father bequeathed them money that he had collected as interest, even though his sons know that the money was collected as interest, they are not obligated to return the money. The Gemara infers: But this indicates that their father himself is obligated to return the money.,The Gemara rejects the inference: By right, it should have said that their father is also not obligated to return the money. But since the tanna wants to teach the latter clause, which states: If their father bequeathed them a cow, or a garment, or any defined item that was stolen property, they are obligated to return it to its owner due to their obligation to uphold their father’s honor, the tanna also taught the first clause with regard to their obligation, not that of their father.,The Gemara asks: And these children, are they obligated to take action due to the obligation to uphold their father’s honor? Read and apply here the verse: “Nor curse a ruler of your people” (Exodus 22:27), from which it is inferred that this prohibition applies only to one who performs an action becoming of your people. The actions of the father, who lent money with interest, were unbecoming of the Jewish people. Why then, must his sons uphold his honor?,The Gemara explains: It is as Rabbi Pineḥas said in the name of Rava in a different context, that it is referring to a case where the father repented. Here too, it is a case where the father repented, and therefore he was righteous and worthy of respect. The Gemara asks: If he repented, what is the stolen item doing in his possession? The Gemara answers: It is a case where the father did not manage to return the item before he died. Consequently, the children must return the item in order to uphold their father’s honor.,The Gemara raises an objection from a baraita: Concerning robbers and those who lend money with interest, even though they collected the money, they must return it. The Gemara analyzes the language of the baraita: In the case of robbers, what case is there that can be described as: Even though they collected the money? If they robbed, they robbed, and it is imprecise to use the language of collecting money; if they did not rob, do you call them robbers? Rather, say in explanation of the baraita: Robbers; in this context, who are they? They are those who lend with interest, and even though they collected the money, they must return it. Evidently, money collected as interest must be returned.,The Gemara answers: In fact, this issue is a dispute between tanna’im, as it is taught in a baraita: Rabbi Neḥemya and Rabbi Eliezer ben Ya’akov exempt the lender and the guarantor from lashes for violating the prohibition of interest, because although they violated a prohibition, once they have done so they are commanded to arise and take action, and there is a principle that one is not flogged for a transgression that can be rectified by the performance of a mitzva. The Gemara clarifies: What mitzva to arise and take action is there? Is it not due to the fact that we say to them: Arise and return it?,From the opinion of these Sages, it can be derived by inference that the first tanna holds that these people are not subject to the obligation of repayment. Apparently, he holds that there is no mitzva to arise and take action. The Gemara rejects that inference: No, what is the mitzva to arise and take action? It is the mitzva to tear up the promissory note documenting the commitment to pay interest.,The Gemara asks: What is accomplished by tearing up the document? What does this tanna hold? If he holds that the legal status of the debt in a document that is fit to be collected is as though it were already collected, and accordingly, they already performed their transgression by writing the document, then they accomplish nothing by tearing it, as the very act of writing the document is tantamount to collecting the debt. And if the legal status of the debt in a document that is fit to be collected is not as though it were already collected, they have done nothing so long as the interest has not been collected. Either way, tearing up the document changes nothing.,The Gemara answers: Actually, this tanna holds that the legal status of the debt in a document that is fit to be collected is not as though it were already collected, and he teaches us the following principle: That appraisal of an item’s value is a significant matter. If a document was written for a loan with interest and the debtor’s property was appraised, this is itself a significant matter and punishable with lashes.,The Gemara comments: So too, it is reasonable to explain the matter in this way, as we learned in a mishna (75b): And these individuals violate the prohibition of interest: The lender, and the borrower, the guarantor, and the witnesses. The Gemara asks: Granted, with regard to all of them, i.e., the lender, the borrower, and the guarantor, it is understood that they violate the prohibition, as they performed an action. But with regard to the witnesses, what did they do to render themselves liable? Rather, isn’t it correct to conclude from the mishna that the appraisal of an item’s value is a significant matter? Since the mishna states that the witnesses, whose testimony enables appraisal, participate in the transgression, this proves that appraisal is significant. The Gemara affirms: Conclude from the mishna that this is so.,§ Rav Safra says: According to the opinion that the lender is compelled to return the money paid as interest, these are the rules to be employed: In any case where the obligation recorded in the document is so clear that by the laws of the gentiles, who are not prohibited from collecting interest, one removes the interest from the possession of the borrower to give to the lender, by our Jewish laws one returns the interest from the lender to the borrower. And in any case where the agreement is not unequivocal and by their laws one does not remove the interest from the possession of the borrower to give to the lender, by our laws one does not return the interest from the lender to the borrower.,Abaye said to Rav Yosef: And is it an established principle that applies in all cases? But there is the case where one lent a se’a of produce for the return of a se’a of the same type of produce, and the price of the produce went up in the interim, where by their laws one removes the interest from the possession of the borrower to give to the lender, and yet by our laws one does not return the interest from the lender to the borrower, as taking this type of interest is not prohibited by Torah law. Rav Yosef said to him: The gentiles do not consider that transaction a loan. Rather, according to their laws, it entered the possession of the borrower with the status of a deposit, and consequently, returning the produce is not considered repayment of a loan with interest, even though its value is greater than it was at the outset.,Ravina said to Rav Ashi: But there is the case of a mortgage without deduction, where the debtor’s field is held by the creditor until the debt is repaid, and while holding the field the creditor is allowed to consume the produce of the field without deducting from the debt the value of the produce he consumed. The consumption of the produce constitutes a type of interest, and in that case, by the laws of the gentiles one removes the interest from the possession of the borrower to give to the lender. |
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| 17. Babylonian Talmud, Yevamot, 99a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56 |
| 18. Babylonian Talmud, Shevuot, 43a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 64 |
| 19. Babylonian Talmud, Qiddushin, 65b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56 |
| 20. Babylonian Talmud, Nedarim, 65b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 58 |
| 21. Babylonian Talmud, Kiddushin, 65b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 56 |
| 22. Justinian, Codex Justinianus, 5.3.1, 5.15.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 196 |
| 23. Papyri, P.Ryl., 4.612 Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 196 |
| 24. Papyri, P.Murabba'T, 19-20 Tagged with subjects: •nan Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 57 |
| 25. Papyri, P.Mich., 7.434 Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 196 |
| 26. Gaius, Epitome, 2.9.3 Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 195 |
| 27. Ketubbot, Yevamot, 15.3 15a Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 64 |
| 28. Papyri, Cpl, 208-210 Tagged with subjects: •nan Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 196 |
| 29. Ketubbot, Sota, 9.14(16) 24c Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 58 |
| 30. Ketubbot, Shabbat, 6.1 7d Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 58 |
| 31. Papyri, P.Yadin, 10, 18-19, 22-23, 21 Tagged with subjects: •nan Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 13, 56, 63, 64 |
| 32. Papyri, Fira, 3.17 Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 196 |
| 33. Ulpianus Domitius, Iurisprudentia, 6.1-6.2 Tagged with subjects: •movables Found in books: Katzoff, On Jews in the Roman World: Collected Studies (2019) 195 |
