Talmud su Deuteronomio 15:2

Rebbi Ḥuna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes [are from their words, it is understandable that Hillel instituted prozbol. But following him who says tithes] are from the Torah, does Hillel institute anything against the words of the Torah⁸⁴The disagreement about tithes is between R. Yose ben R. Ḥanina and R. Eleazar in Halakhah 6:1 (Note 11). “Their words” are the rabbinic institutions.? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah [because it is an obligation of the person⁸⁵While this may be the correct reason, the language is Babylonian rabbinic Hebrew; the insert probably is a gloss that found its way into the text. In Sifry Deut. 111, the reason given is not this logical argument but the verse (Deut. 15:2): “this is the word of the remission: every creditor remit what is in his hand, what he loaned to his fellow; he shall not press his fellow because a remission was declared for the Eternal.” Since God is Lord over the universe, remission is applicable everywhere in the universe.]? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment⁸⁶Agricultural Sabbatical. is followed as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed as their word, remission of debts applies both in the Land and outside the Land from their word. There⁸⁷Babylonia. The Babli (Giṭṭin36a) quotes only Rebbi’s statement below. The commentators of the Babli assume that the majority of rabbis oppose Rebbi. There seems to be no basis for that assumption. The sketchy treatment of the subject in the Babli is explained by Meïri (Magen Avot, ed. Last, London 1909, Chap. 15.)., they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. As we have stated (Deut. 15:2): “this is the word of the remission, remit!” Rebbi says, these two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “[All its] inhabitants.⁸⁸From here to the end of the Halakhah, the argument is also in Babli Arakhin 32b and Sifra Behar Pereq2(3). The verse reads: “You shall sanctify the fiftieth year and call freedom for all its inhabitants, a Jubilee it shall be for you so that everybody return to his ancestral land, everybody return to his family.” “Ancestral land” is the plot given to the family in the original distribution after the conquest. It follows that there can be no Jubilee if the distribution of land by Joshua is no longer known.” In the time when its inhabitants lived on it, not when they went into exile. If they lived on it but intermingled, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee is operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

MISHNAH: A predated prozbol is valid, postdated it is invalid. Predated documents of indebtedness are invalid, postdated they are valid. If one person borrows from five, one writes a prozbol for each single [creditor]. If five persons borrow from one, he writes only one prozbol for all of them.
One writes prozbol only on the basis of real estate. If he¹⁰⁴It was shown in Note 92 that one of his debtors must have real estate for a creditor’s prozbol. has none, [the other party] gives him the right to a minute area of their field. If he had a field mortgaged¹⁰⁵Even if the loan is paid back in instalments, that for a fixed number of terms the creditor works the field and takes all its yield, it remains the property of the debtor. in town, one writes a prozbol on it. Rebbi Ḥuẓpit says, one writes for a man on his wife’s properties¹⁰⁶Even if this is separate property, not dowry which becomes the husband’s property for the duration of the marriage. and for orphans on those of the guardians¹⁰⁷Greek ἐπίτροπος “guardian, attorney”. In the opinion of the Babli (Giṭṭin 37a), documented claims of minor orphans are always under the supervision of the court, have the status of court documents, and do not need prozbol. The Babli is therefore obliged to interpret the Mishnah as speaking of debts incurred by the guardians for the living expenses of the orphans. This does not seem to be the position of the Yerushalmi..
A bee hive. Rebbi Eliezer says, it is like real estate: one may write a prozbol on it, it is not subject to impurity in its place¹¹⁴No real estate and nothing permanently connected to the ground can become impure., and somebody who takes honey from it on the Sabbath is guilty¹¹⁵Removing food from the ground is the definition of harvesting.. But the Sages say, it is not like real estate, one may not write a prozbol on it, it is subject to impurity in its place, and somebody who takes honey from it on the Sabbath is not sanctionable¹¹⁶While it is not permitted outright, there is no punishment for the action since no biblical Sabbath prohibition has been violated. The first part of the Mishnah is also in Uqeẓin 3:10.. If somebody returns a debt in the Sabbatical, he [the lender] says to him: “I am remitting.” If he [the borrower] says “anyway”, he [the lender] should accept it, for it is said (Deut. 15:2): “This is the word of remission¹¹⁷Once the word “remission” has been uttered, duty has been fulfilled.”.
Similarly, a homicide exiled to a city of refuge whom the citizens of the town wanted to honor, should say to them: I am a homicide. If they tell him, anyway, he should accept it, for it is said (Deut. 19:4): “This is the word of a homicide.”

⁶⁶Ševi‘it 10:3, explained there in Notes 83–88. The Leiden ms. is denoted by ל, the Rome ms. by ר. Rav Huna⁶⁷The readings from Ševi‘it, “Rebbi Ḥuna”, “Rebbi Jacob”, are the only ones which make sense in place and time. said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not)⁶⁸This clearly is a scribal error; see the variant readings. intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.