That he release all of his loans in the seventh [year]: To abandon all of his debts on the sabbatical year. And about this is it stated (Deuteronomy 15:3), “and that which you have with your brother, your hand shall release.” And the warning is repeated about this commandment, as it is stated (Deuteronomy 15:2), “And this is the matter of the sabbatical year, every owner of a debt shall release his hand.” And they said in the Tosefta (brought in Gittin 36a), “The verse is speaking about two releases: one is the release of land and [the other] is release of monies.”
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?”
From the laws of the commandment is that which they, may their memory be blessed, said (Arakhin 28b) that the sabbatical year only releases at its end, when the sun sets on the eve of Rosh Hashanah (the new year) of the conclusion of the seventh [year], as it is stated (Deuteronomy 15:1), “At the end of seven years.” And it releases even a loan in a deed that [is backed with a lien] on properties. But if he decided a [specific] field for him for the loan, it does not release it. So wrote Rambam, may his memory be blessed (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:6), but it is a wonder, since Rabbi Yochanan pushed off [this opinion] in the chapter [entitled] Hasholeach (Gittin 37a).
A [revolving] account of a store and the wage of a wageworker is not released. But if they stood them as a loan, it is released. And the same is the law with penalties. The marriage contract (ketuvah) of one who divorces his wife before the sabbatical year is not released unless she damages [its full value] or stood it up against him as a loan. And one who makes a loan upon a pledge, it is not released — and that is when the debt corresponds to the pledge. So wrote Rambam, may his memory be blessed (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:14). But in the chapter [entitled] Hazahav (Bava Metzia 48a), we say that [it is not released] even though it is only worth half of the debt. And these words are speaking about movable items, but a pledge of land [depends]: in a place that they remove one [from the land], the seventh [year] releases — and a firstborn does not take a double-portion, since it is like a total debt; but in a place that they do not remove one [from it], the seventh [year] does not release it. And now that it is established for us that an undifferentiated pledge is for a year — as so was it concluded in the Gemara (Bava Metzia 68a) according to the opinion of some of the commentators — we judge all pledges like a place that they do not remove one, and [so] the seventh [year] does not release a pledge. And a firstborn takes a double-portion of it; and the creditor of orphans may collect from it, as it is like their land.
And one who gives over his deeds to the court and said to them, “You collect this debt for me” — [such debts] are not released. As it is stated, “and that which you have with your brother”; and this he already gave into the hand of the court. And from this reason, they, may their memory be blessed, said (Gittin 37a) that the seventh [year] does not release a debt that orphans have from others — as the [legal status] of Rabban Gamliel and his court is like the [legal status] of the father of the orphans. And after them [the same was true] of all courts in each and every generation. And [so] it is as if they gave over their deeds into the hand of the court. And also from the content of the commandment is that which they said (Makkot 3b) about one who lends to his friend for ten years, [such a loan] is not released. As when [the Torah] stated, “do not press,” [it was] about a debt that is fitting to press — and this one has not yet reached its time to press. And [also] that which they said that one who stipulates about his debt from this fellow, [that it is] on condition that the seventh [year] not release it, behold it releases [nonetheless] — as he is like someone who makes a condition against what is written in the Torah. But if he said to him, “On condition that this obligation not be released, and even in the seventh year” — in this manner, the seventh [year] does not release it; since any condition upon money is upheld, as I have written in the Order of Behar Sinai on the commandment to not lend with interest to an Israelite (Sefer HaChinukh 343). And the rest of its details are in Tractate Sheviit (Chapter 10).
And this commandment is practiced from Torah writ in the Land of Israel and in every place by males and females at the time that the Jubilee year is practiced. And I have already written at which time the Jubilee is practiced, above in the Order of Behar Sinai (Sefer HaChinukh 330). But at the time the Jubilee is not practiced, the release of lands and of monies is not practiced by Torah writ (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:2, 3). But rabbinically, the release of monies is practiced even at this time and even in everyplace, so that the law of the release of monies not be forgotten from Israel. And I have already written which is the sabbatical year according to the great commentators that know the ways of the Talmud, above at the end of the Order of Behar Sinai at the end of the first commandment (Sefer HaChinukh 330).
And one who transgresses this and claimed a debt from his fellow that the seventh year passed at the time of the [Temple] has violated this positive commandment, besides having violated a negative commandment, as we have written in this Order, with God’s help (Sefer HaChinukh 475). And at this time [such a one] has done a rabbinic prohibition. And if the court knows that the seventh [year] has passed it, they are not obligated to press [the debtor] at all, and even at this time. And even though the release of monies is only rabbinic today and it is established for us that a lien is from Torah writ (Kiddushin 13b); nonetheless the law is decided that the sages have the power to push off the word of the Torah in any matter of money, due to the [power] of the court to effectively make property ownerless (Gittin 36b).
שֶׁיַּשְׁמִיט כָּל הַלְוָאוֹתָיו בַּשְּׁבִיעִית – לַעֲזֹב הַחוֹבוֹת בִּשְׁנַת הַשְּׁמִטָּה, וְעַל זֶה נֶאֱמַר (דברים טו ג) וַאֲשֶׁר יִהְיֶה לְךָ אֶת אָחִיךָ תַּשְׁמֵט יָדֶךָ, וְנִכְפְּלָה הָאַזְהָרָה בְּזֹאת הַמִּצְוָה, שֶׁנֶּאֱמַר (שם ב) וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל בַּעַל מַשֵּׁה יָדוֹ. וְאָמְרוּ בַּתּוֹסֶפְתָּא (מובא בגיטין לו, א) בִּשְׁתֵּי שְׁמִטּוֹת הַכָּתוּב מְדַבֵּר, אַחַת שְׁמִטַּת קַרְקַע וְאַחַת שְׁמִטַּת כְּסָפִים.
That he release all of his loans in the seventh [year]: To abandon all of his debts on the sabbatical year. And about this is it stated (Deuteronomy 15:3), “and that which you have with your brother, your hand shall release.” And the warning is repeated about this commandment, as it is stated (Deuteronomy 15:2), “And this is the matter of the sabbatical year, every owner of a debt shall release his hand.” And they said in the Tosefta (brought in Gittin 36a), “The verse is speaking about two releases: one is the release of land and [the other] is release of monies.”
כְּבָר כָּתַבְתִּי בְּמִשְׁפָּטִים בְּמִצְוַת שְׁמִטַּת קַרְקָעוֹת (מצוה פד), מָה שֶׁיָּדַעְתִּי בְּשֹׁרֶשׁ הַמִּצְוָה, וּשְׁמִטַּת כְּסָפִים גַּם כֵּן, אַחַר אוֹתוֹ הַטַּעַם נִמְשָׁךְ, לְלַמֵּד נַפְשֵׁנוּ בְּמִדּוֹת מְעֻלּוֹת מִדַּת הַנְּדִיבוּת וְעַיִן טוֹבָה, וְלִקְבֹּעַ בִּלְבָבֵנוּ הַבִּטָּחוֹן הַגָּדוֹל בַּשֵּׁם בָּרוּךְ הוּא, וְאָז תִּכְשַׁר נַפְשֵׁנוּ לְקַבֵּל טוֹב מֵאֵת אֲדוֹן הַכֹּל כְּלוּל הַבְּרָכָה וְהָרַחֲמִים, וְגַם נִמְצָא מִזֶּה גָּדֵר חָזָק וּמְחִצָּה שֶׁל בַּרְזֶל לְהִתְרַחֵק מְאֹד מִן הַגָּזֵל וּמִן הַחֶמְדָּה בְּכָל אֲשֶׁר לְרֵעֵנוּ, כִּי נִשָּׂא קַל וָחֹמֶר בְּנַפְשׁוֹתֵינוּ לֵאמֹר אֲפִלּוּ הִלְוֵיתִי מָמוֹנִי וְהִגִּיעַ שְׁנַת הַשְּׁמִטָּה אָמְרָה תּוֹרָה לְהַשְׁמִיט בְּיַד הַמַּלְוֶה, שֶׁלֹּא לִגְזֹל וְשֶׁלֹּא לַחְמֹד מִשֶּׁלּוֹ לֹא כָל שֶׁכֵּן שֶׁרָאוּי לִי לְהִתְרַחֵק עַד הַקָּצֶה הָאַחֲרוֹן?
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?”
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ספרי כאן), שֶׁאֵין הַשְּׁבִיעִית מְשַׁמֶּטֶת אֶלָּא בְּסוֹפָהּ, כְּשֶׁתִּשְׁקַע חַמָּה בְּעֶרֶב רֹאשׁ הַשָּׁנָה שֶׁל מוֹצָאֵי שְׁבִיעִית שֶׁנֶּאֱמַר מִקֵּץ שֶׁבַע שָׁנִים, וּמְשַׁמֶּטֶת אֲפִלּוּ מִלְוָה שֶׁבִּשְׁטָר שֶׁיֵּשׁ בּוֹ אַחְרָיוּת נְכָסִים, וְאִם סִיֵּם לוֹ שָׂדֶה בְּהַלְוָאָתוֹ אֵינוֹ מְשַׁמֵּט, כֵּן כָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (שמיטה ט, ו) וְתֵמַהּ הוּא, דְּרַבִּי יוֹחָנָן דָּחֵי לַהּ בְּפֶרֶק הַשּׁוֹלֵחַ (גיטין לז א).
From the laws of the commandment is that which they, may their memory be blessed, said (Arakhin 28b) that the sabbatical year only releases at its end, when the sun sets on the eve of Rosh Hashanah (the new year) of the conclusion of the seventh [year], as it is stated (Deuteronomy 15:1), “At the end of seven years.” And it releases even a loan in a deed that [is backed with a lien] on properties. But if he decided a [specific] field for him for the loan, it does not release it. So wrote Rambam, may his memory be blessed (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:6), but it is a wonder, since Rabbi Yochanan pushed off [this opinion] in the chapter [entitled] Hasholeach (Gittin 37a).
הַקָּפַת חֲנוּת וּשְׂכַר שָׂכִיר אֵינוֹ נִשְׁמָט, וְאִם זָקְפוּ אוֹתָם בְּמִלְוָה, נִשְׁמָט, וְכֵן הַדִּין בִּקְנָסוֹת. הַמְגָרֵשׁ אִשְׁתּוֹ קֹדֶם שְׁמִטָּה אֵין כְּתֻבָּתָהּ נִשְׁמֶטֶת, אֶלָּא אִם כֵּן פָּגְמָה אוֹ זְקָפַתָּהּ עָלָיו בְּמִלְוָה. וְהַמַּלְוֶה עַל הַמַּשְׁכּוֹן אֵינוֹ מְשַׁמֵּט, וְהוּא שֶׁיִּהְיֶה הַחוֹב כְּנֶגֶד הַמַּשְׁכּוֹן, כֵּן כָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (שמיטה ויובל פ"ט הי"ד). וּבְפֶרֶק הַזָּהָב (ב"מ מח, ב) אָמְרִינַן, דְּאַף עַל פִּי שֶׁאֵינוֹ שָׁוֶה אֶלָּא פְּלַג חוֹבוֹ, וְהָנֵי מִלֵּי בְּמַשְׁכּוֹן שֶׁל מִטַּלְטְלִין אֲבָל בְּמַשְׁכּוֹן שֶׁל קַרְקַע בְּאַתְרָא דִּמְסַלְּקֵי, שְׁבִיעִית מְשַׁמֶּטֶת, וּבְכוֹר אֵינוֹ נוֹטֵל בָּהּ פִּי שְׁנַיִם, לְפִי שֶׁהוּא כְּחוֹב גָּמוּר, אֲבָל בְּאַתְרָא דְּלָא מְסַלְּקֵי אֵין שְׁבִיעִית מְשַׁמַּטְתּוֹ. וְהַשְׁתָּא דְּקַיְמָא לַן סְתָם מַשְׁכַּנְתָּא שַׁתָּא, דְּהָכִי אַסִּיקְנָא בַּגְּמָרָא (שם סח, א) לְדַעַת קְצָת הַמְּפָרְשִׁים, כָּל הַמַּשְׁכּוֹנוֹת כְּאַתְרָא דְּלָא מְסַלְּקֵי דָּיְנִינַן לְהוּ, וְאֵין שְׁבִיעִית מְשַׁמֶּטֶת מַשְׁכּוֹנָא, וּבְכוֹר נוֹטֵל בָּהּ פִּי שְׁנַיִם, וּבַעַל חוֹב דִּיתוֹמִים גּוֹבֶה מִמֶּנּוּ, דִּכְקַרְקַע שֶׁלָּהֶם הוּא.
A [revolving] account of a store and the wage of a wageworker is not released. But if they stood them as a loan, it is released. And the same is the law with penalties. The marriage contract (ketuvah) of one who divorces his wife before the sabbatical year is not released unless she damages [its full value] or stood it up against him as a loan. And one who makes a loan upon a pledge, it is not released — and that is when the debt corresponds to the pledge. So wrote Rambam, may his memory be blessed (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:14). But in the chapter [entitled] Hazahav (Bava Metzia 48a), we say that [it is not released] even though it is only worth half of the debt. And these words are speaking about movable items, but a pledge of land [depends]: in a place that they remove one [from the land], the seventh [year] releases — and a firstborn does not take a double-portion, since it is like a total debt; but in a place that they do not remove one [from it], the seventh [year] does not release it. And now that it is established for us that an undifferentiated pledge is for a year — as so was it concluded in the Gemara (Bava Metzia 68a) according to the opinion of some of the commentators — we judge all pledges like a place that they do not remove one, and [so] the seventh [year] does not release a pledge. And a firstborn takes a double-portion of it; and the creditor of orphans may collect from it, as it is like their land.
וְהַמּוֹסֵר שְׁטָרוֹתָיו לְבֵית דִין וְאָמַר לָהֶם אַתֶּם גְּבוּ לִי חוֹב זֶה אֵינוֹ מְשַׁמֵּט, שֶׁנֶּאֱמַר וַאֲשֶׁר יִהְיֶה לְךָ אֶת אָחִיךָ, וְזֶה כְּבָר נְתָנוֹ בְּיַד בֵּית דִּין. וּמִזֶּה הַטַּעַם אָמְרוּ זִכְרוֹנָם לִבְרָכָה (גטין לז, א) שֶׁחוֹב שֶׁיֵּשׁ לִיתוֹמִים עַל אֲחֵרִים אֵין שְׁבִיעִית מְשַׁמַּטְתּוֹ, דְּרַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ אֲבִיהֶן שֶׁל יְתוֹמִים, וְאַחֲרֵיהֶם כָּל בֵּית דִּין שֶׁבְּכָל דּוֹר וָדוֹר, וּכְאִלּוּ מָסְרוּ שִׁטְרוֹתֵיהֶם בְּיַד בֵּית דִּין דָּמֵי. וְכֵן מֵעִנְיַן הַמִּצְוָה מָה שֶׁאָמְרוּ (מכות ג, ב) שֶׁהַמַּלְוֶה אֶת חֲבֵרוֹ לְעֶשֶׂר שָׁנִים אֵין שְׁבִיעִית מְשַׁמַּטְתּוֹ, דְּכִי אָמַר רַחֲמָנָא לֹא יִגֹּשׂ בְּחוֹב הָרָאוּי לִנָּגֵשׂ, וְזֶה לֹא הִגִּיעַ זְמַנּוֹ לִנָּגֵשׂ עֲדַיִן. וּמָה שֶׁאָמְרוּ שֶׁהַמַּתְנֶה עִם חֲבֵרוֹ בְּחוֹבוֹ עַל מְנָת שֶׁלֹּא תְּשַׁמְּטֶנּוּ שְׁבִיעִית הֲרֵי זֶה מְשַׁמֵּט, לְפִי שֶׁהוּא כְּמַתְנֶה עַל מָה שֶׁכָּתוּב בַּתּוֹרָה, אֲבָל אָמַר לוֹ עַל מְנָת שֶׁלֹּא תְּשַׁמֵּט חוֹב זֶה וַאֲפִלּוּ בַּשְּׁבִיעִית כְּלוֹמַר, אַף עַל פִּי שֶׁדִּין שְׁבִיעִית לְהַשְׁמִיט, אִם מַתְנֶה עִמּוֹ שֶׁלֹּא יַשְׁמִיט חוֹב זֶה אֵין שְׁבִיעִית מְשַׁמַּטְתּוֹ בְּעִנְיָן זֶה, שֶׁכָּל תְּנַאי שֶׁבְּמָמוֹן קַיָּם, כְּמוֹ שֶׁכָּתַבְתִּי בְּסֵדֶר בְּהַר סִינַי (מצוה שמג) בְּמִצְוַת שֶׁלֹּא לְהַלְווֹת בְּרִבִּית לְיִשְׂרָאֵל. וְיֶתֶר פְּרָטֶיהָ, בְּמַסֶּכֶת שְׁבִיעִית [פרק עשירי].
And one who gives over his deeds to the court and said to them, “You collect this debt for me” — [such debts] are not released. As it is stated, “and that which you have with your brother”; and this he already gave into the hand of the court. And from this reason, they, may their memory be blessed, said (Gittin 37a) that the seventh [year] does not release a debt that orphans have from others — as the [legal status] of Rabban Gamliel and his court is like the [legal status] of the father of the orphans. And after them [the same was true] of all courts in each and every generation. And [so] it is as if they gave over their deeds into the hand of the court. And also from the content of the commandment is that which they said (Makkot 3b) about one who lends to his friend for ten years, [such a loan] is not released. As when [the Torah] stated, “do not press,” [it was] about a debt that is fitting to press — and this one has not yet reached its time to press. And [also] that which they said that one who stipulates about his debt from this fellow, [that it is] on condition that the seventh [year] not release it, behold it releases [nonetheless] — as he is like someone who makes a condition against what is written in the Torah. But if he said to him, “On condition that this obligation not be released, and even in the seventh year” — in this manner, the seventh [year] does not release it; since any condition upon money is upheld, as I have written in the Order of Behar Sinai on the commandment to not lend with interest to an Israelite (Sefer HaChinukh 343). And the rest of its details are in Tractate Sheviit (Chapter 10).
וְנוֹהֶגֶת מִצְוָה זוֹ מִדְּאוֹרַיְתָא בְּאֶרֶץ יִשְׂרָאֵל וּבְכָל מָקוֹם בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג בִּזְכָרִים וּנְקֵבוֹת. וּכְבָר כָּתַבְתִּי לְמַעְלָה בְּסֵדֶר בְּהַר סִינַי (מצוה של) בְּאֵיזֶה זְמַן הַיּוֹבֵל נוֹהֵג. אֲבָל בִּזְמַן שֶׁאֵין הַיּוֹבֵל נוֹהֵג אֵין שְׁמִטַּת קַרְקָעוֹת וּכְסָפִים נוֹהֶגֶת מִדְּאוֹרַיְתָא (רמב"ם שמיטה ויובל שם הל' ב ג), אֲבָל מִדִּבְרֵי סוֹפְרִים נוֹהֶגֶת שְׁמִטַּת כְּסָפִים אֲפִלּוּ בַּזְּמַן הַזֶּה וַאֲפִילּוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִּשְׁתַּכַּח תּוֹרַת הַשְׁמָטַת כְּסָפִים מִיִּשְׂרָאֵל. וּכְבָר כָּתַבְתִּי לְמַעְלָה בְּסֵדֶר בְּהַר סִינַי בְּסוֹף מִצְוָה רִאשׁוֹנָה אֵיזוֹ הִיא שְׁנַת הַשְּׁמִטָּה לְדַעַת הַמְּפָרְשִׁים הַגְּדוֹלִים הַיּוֹדְעִים דַּרְכֵי הַתַּלְמוּד.
And this commandment is practiced from Torah writ in the Land of Israel and in every place by males and females at the time that the Jubilee year is practiced. And I have already written at which time the Jubilee is practiced, above in the Order of Behar Sinai (Sefer HaChinukh 330). But at the time the Jubilee is not practiced, the release of lands and of monies is not practiced by Torah writ (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 9:2, 3). But rabbinically, the release of monies is practiced even at this time and even in everyplace, so that the law of the release of monies not be forgotten from Israel. And I have already written which is the sabbatical year according to the great commentators that know the ways of the Talmud, above at the end of the Order of Behar Sinai at the end of the first commandment (Sefer HaChinukh 330).
וְהָעוֹבֵר עַל זֶה וְתָבַע אֶת חֲבֵרוֹ עַל חוֹב שֶׁעָבְרָה עָלָיו שָׁנָה שְׁבִיעִית בִּזְמַן הַבַּיִת בִּטֵּל עֲשֵׂה זֶה, מִלְּבַד שֶׁהוּא עוֹבֵר עַל לָאו, כְּמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר זֶה בְּעֶזְרַת הַשֵּׁם (מצוה תעה), וּבַזְּמַן הַזֶּה קָא עֲבִיד אִסּוּרָא דְּרַבָּנָן. וְאִם יָדְעוּ הַבֵּית דִּין שֶׁשְּׁבִיעִית עָבְרָה עָלָיו אֵין נִזְקָקִין לִנְגֹּשׂ אוֹתוֹ כְּלָל, וַאֲפִילּוּ בַּזְּמַן הַזֶּה, וְאַף עַל פִּי שֶׁהַשְׁמָטַת כְּסָפִים עַכְשָׁו דְּרַבָּנָן וְקַיְמָא לַן (קידושין יג ב) שִׁעְבּוּדָא דְּאוֹרָיְתָא, הָא אִפַּסְקָא הִלְכְתָא, דִּבְכָל דָּבָר שֶׁבְּמָמוֹן, יֵשׁ כֹּחַ בְּיַד חֲכָמִים לִדְחוֹת דְּבַר תּוֹרָה, מִטַּעַם דְּהֶפְקֵר בֵּית דִּין הֶפְקֵר (גיטין לו ב).
And one who transgresses this and claimed a debt from his fellow that the seventh year passed at the time of the [Temple] has violated this positive commandment, besides having violated a negative commandment, as we have written in this Order, with God’s help (Sefer HaChinukh 475). And at this time [such a one] has done a rabbinic prohibition. And if the court knows that the seventh [year] has passed it, they are not obligated to press [the debtor] at all, and even at this time. And even though the release of monies is only rabbinic today and it is established for us that a lien is from Torah writ (Kiddushin 13b); nonetheless the law is decided that the sages have the power to push off the word of the Torah in any matter of money, due to the [power] of the court to effectively make property ownerless (Gittin 36b).