Study Bava Metzia folio 114A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Indeed, the debtor’s needs are cast upon him, because it is stated in connection with this same issue of returning the collateral: “And it shall be righteousness to you” (Deuteronomy 24:13), which indicates that there is an obligation for the creditor to act toward the debtor with righteousness.
§ A dilemma was raised before the rabbis: What is the halakha with regard to making arrangements for the debtor so that he will retain some of his possessions so that he may continue living as before, albeit at a slightly lower standard? The issue on which this is based is whether or not a verbal an
The Talmud suggests: Come and hear a proof, as Ravin sent a message in his letter from Eretz Yisrael: I asked all my teachers concerning this matter, but they did not tell me anything. But there was this question concerning a similar matter that I heard them discuss: With regard to one who says: It
R' Ya’akov in the name of bar Padda, and R' Yirmeya in the name of Ilfa, each say: It is an a fortiori inference from the halakhot of a debtor: And if for a debtor, to whom one returns his collateral, they do not make arrangements for the payment of his debt, then in the case of consecration, wher
The Talmud asks: And what do the other rabbis, i.e., R' Ya’akov and R' Yirmeya, derive from this juxtaposition between vows and valuations? The Talmud replies: They maintain that this juxtaposition comes to teach the halakha that a vow of consecration is judged by its significance. If one stated a