Bava Metzia

and it [the injunction against robbery] is written in connection with a hired worker. What is the need of the injunction, Ye shall not steal,  which the Divine Law wrote? — For that which was taught: 'Ye shall not steal,'  [even] in order to grieve;  'ye shall not steal,' [even] in order to repay double. R. Yemar said to R. Ashi: For what purpose did the Divine Law state [separately] the prohibition against [false] weights?  — He replied: [To forbid] the steeping of weights in salt.  But that is pure robbery! — [To teach] that one transgresses at the very moment that this is done. Our Rabbis taught: Ye shall do no unrighteousness in judgment, in meteyard, and in weight, or in measure:  'meteyard' means land measurement, [and] it forbids measuring for one in summer and for another in winter.  'In weight', prohibits the steeping of weights in salt; and 'in measure' [teaches] that one must not cause [the liquid] to foam.  Now surely, you can reason a minori: if the Torah objected to a [false] mesurah, which is but a thirty-sixth of a log, how much more so a hin, half a hin, a third of a hin, and a quarter of a hin; a log, half a log or quarter log. Raba said: Why did the Divine Law mention the exodus from Egypt in connection with interest, fringes and weights?  The Holy One, blessed be He, declared, 'It is I who distinguished in Egypt between the first-born and one who was not a first-born;  even so, it is I who will exact vengeance from him who ascribes his money to a Gentile and lends it to an Israelite on interest,  or who steeps his weights in salt, or who [attaches to his garment threads dyed with] vegetable blue  and maintains that it is [real] blue.' Rabina happened to be in Sura on the Euphrates.  Said R. Hanina of Sura on the Euphrates: Why did Scripture mention the exodus from Egypt in connection with [forbidden] reptiles?  — He replied: The Holy One, blessed be He, said, I who distinguished between the first-born and one who was not a first-born, [even] I will mete out punishment to him who mingles the entrails of unclean fish with those of clean fish and sells them to an Israelite.  Said he: My difficulty is 'that bringeth you up'! Why did the Divine Law write 'that bringeth you up' here?  — [To intimate] the teaching of the School of R. Ishmael, he replied. Viz., The Holy One, blessed be He, declared, 'Had I brought up Israel from Egypt for no other purpose but this, that they should not defile themselves with reptiles, it would be sufficient for me.'  But, he objected, is their reward [for abstaining from them] greater than [the reward for obeying the precepts on] interest, fringes and weights?  — Though their reward is no greater, he rejoined, it is more loathsome to eat them [than to engage in the other malpractices]. AND WHAT IS TARBITH? THE TAKING OF INTEREST ON PRODUCE. E.G., IF ONE PURCHASES WHEAT AT A GOLD DENAR, etc. Is then the preceding example  not interest? — R. Abbahu said: Hitherto it [i.e., the first instance] is interest in the Biblical sense, but from here onward by Rabbinical law.  And Raba said likewise: Hitherto it is interest in the Biblical sense, but from here onward in the Rabbinical sense. So far,  He [sc. the wicked] shall prepare it, and the just shall put it on.  'So far' and no further?  — But, [say] even thus far, 'He shall prepare it, and the just put it on.' Thus far it is direct  interest, from here onward it is indirect interest. R. Eleazar said: Direct interest can be reclaimed in court,  but not indirect interest. R. Johanan ruled: Even direct interest cannot be reclaimed in court. R. Isaac said: What is R. Johanan's reason?  The Writ saith, He hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations:  For it [this transgression] death is prescribed, but not return [of the money]. R. Adda b. Ahaba said: Scripture saith, Take thou no usury of him, or increase: but fear thy God:  fear is prescribed, but not return. Raba said: It follows from the essential meaning of the verse, He shall surely die: his blood shall be upon him;  thus those who lend upon usury are compared to shedders of blood:  just as those who shed blood can make no restitution, so those who lend upon interest can make no restitution. R. Nahman b. Isaac said: What is R. Eleazar's reason?  Scripture saith,