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The local currency is always considered to have a constant value. Any price changes are attributed to fluctuations in the value of the merchandise, and not to changes in the value of the currency. This is true even where economic conditions are clearly the reason for the price change (e.g., where the price of a foreign-made car increases due to ...


7

This issue is discussed here. Summary: Magazine subscriptions to Jewish-owned publications are forbidden only where the discount is explicitly or obviously linked to the advance payment. In this case, the discount is usually linked to other factors, so most poskim permit it. A little research online shows that the primary reasons that magazine publishers ...


7

As I understand it, One is legally allowed to make money from his money. Just like one can rent houses and cars, one can rent money. The only reason one cannot charge interest from a Jew is because all Jews are family, and one doesn't charge interest to family.


7

See here for an interesting point on this. However, the facts remain: the laws of ribbit are found in Yoreh Deah (which deals with what is permitted and what is forbidden), whereas ona’ah is discussed in Choshen Mishpat (which deals with monetary matters). Ribbit is about the prohibition of lending/borrowing, and not that concerned with returning such ...


6

Rabbi Reisman in The Laws of Ribbis Chapter 12:16 note 28 Interest which has accrued prior to the sale may be paid. This is true even if provisions of the sale call for these payments to be made to the Jewish purchaser of the debt. [This is subject of dispute between Taz 168:12 and Shach in Nekudos HaKesef ibid. The opinion quoted here is that of ...


6

From AskMoses.com: There is nothing wrong or unethical about lending with interest. It is a common practice which is done in all civilized law-abiding societies. Still, the Torah expects of us to treat all our fellow Jews as family--and when a family-member asks for a loan we don't charge interest. As the verse says (Deuteronomy 23:20), "...


6

The Mishna (Bava Metzia 75b) lists the different people who violate Biblical prohibitions when a loan is given with interest: ואלו עוברין בלא תעשה המלוה והלוה והערב והעדים וחכמים אומרים אף הסופר These violate a negative commandment: the one who loans, the one who borrows, the guarantor, the witnesses, and the Sages say even the scribe who writes the ...


6

Rabbinical prohibitions of Ribbis do not apply where a charity's moneys are involved. Therefore,... someone who receives a free loan from a charity may subsequently choose to show his appreciation by making a donation to the charity. This is permitted even if the donation is clearly being offered in gratitude for the loan.[36] [36] Bris Yehudah 7:...


6

There is a principle when it comes to this form of Rabbinic ribbis called yesh lo. The idea is that if the seller (who is compared to the borrower) has the item in stock, and theoretically he can pass ownership of it to the buyer immediately, then it does not violate this Rabbinic enactment, even if time elapses and the price of the product increases. The ...


6

http://www.ou.org/ou/print_this/64160 The issue is that foreign currency is not called "currency" in another country because it is not commonly used there. There are two opinions of what is the law if a loan took place in one country, and expecting to be payed back in another country. According to the Nsivos Sholom (162:1), one could pay in either ...


6

The Malbim explains simply that אם means it's a possiblity and might not happen. Maybe you won't have any money to lend or nobody will need a loan.


5

According to Rabbis Yonah Reiss and Ezra Schwartz (and the latter was reviewing a class given by Rabbi Ben-Haim), heter iska can be used for non-business loans. The reason is that the borrower has other assets, which he has decided not to sell off in order to fund whatever he is using this money for. As such, the retained assets are the investment that is ...


5

According to many poskim, a heter iska does not work in such situations. See The Laws of Ribbis, p.395. There are also many banks in America with some Jewish owners or investors, but that raises a separate issue of partially Jewish-owned corporations.


5

The Shach there quotes Rif, who says that once the money is spent, the deposit converts to a loan, and that is why "Shimon" is responsible for all losses. This is only logical: The difference between a deposit (pikadon) and a loan (halva'ah) is that with the former, one returns the item itself, whereas with the latter, one is responsible to repay the value ...


5

The answer, in short, is that it is allowed, and there's no problem of Ribbis. Basically, Ribbis only applies where the money somehow flows from the borrower back to the lender. It does not matter if there's a third-party involved: if that third-party is being sent by the borrower, Ribbis would still apply. In this case, however, the one paying the Ribbis ...


5

In The Laws of Ribbis (chapter 4, section D, paragraph 25, page 88), Rabbi Yisroel Reisman writes: It is important that both the borrower and lender keep accurate records of how much is owed. When records are not kept, there may be uncertainty regarding the balance which is owed. In this case, the borrower may pay the lender an amount of money which is ...


5

I suspect you're not aware what is involved in the sale of a daughter. The daughter is not sold into slavery. She is essentially being given up for adoption, to use a modern parallel. The aim of the sale is to have her marry the buyer or one of his sons. If, by age 12, they have not gotten married, she's free and goes back home. (Though she works for a ...


5

Rabbi Yisroel Reisman writes in The Laws of Ribbis: If a Jews lends money to a non-Jew, and the non-Jewish borrower then converts to Judaism, the lender may not collect interest which accrues after the Geirus [=conversion to Judaism]. However, interest which accrued before the Geirus must be paid. In this case, there is no difference if the bill (or ...


5

Yoreh Deah siman 159 is the halacha that it is permitted to loan to a non-Jew with interest. This is there, because it is following on the heels of other halachos related to how we treat non-Jews. In siman 160, the Tur starts by saying רבית הואיל ואתא לידן נימא ביה מלתא As long as we've mentioned interest, let's talk about it a little bit. Both the ...


5

The first answer seems correct, but might need to be qualified. It seems Rav Elyashiv ZT"L would have said it is Ribbis in the case that you borrowed from a neighbor. Let's say you only borrowed one egg and found a blood spot in it, would you have to repay that one egg? According to the first answer, you would. Because, you borrowed a probably clean eggs, ...


5

The Kitzur Shulchan Aruch (65:9-10) seems to say pretty clearly that anything that is an honor to the lender (that you wouldn't have done if not for the loan) is in violation of Ribbis (quoting the most relevant bit below): אִם לֹא הָיָה הַלֹּוֶה רָגִיל לְהַקְדִּים לְהַמַּלְוֵה שָׁלוֹם בְּפַעַם אַחֶרֶת, אָסוּר לְהַקְדִּים לוֹ, וְאָסוּר לְכַבְּדוֹ ...


4

There is a disagreement among the poskim, when there is a debt resulting from a purchase (chov machmas mekach) whether one may add extra payment at the time of the payment of the debt (if no condition was made before). The Shach says that just as the Gemara states that if a purchaser prepaid for a purchase (rendering the payment a loan until the time of ...


4

When a loan is given and a time is set for the return of the loan, the lender may not demand the return of the loan before the set time has arrived (Choshen Mishpat 73, 2). However, if the borrower wishes to repay the loan before the time has arrived he may do so (Choshen Mishpat 74, 2). This is the general rule (albeit there are certain special ...


4

I'm the writer who wrote post about Ribbis cited here. I've since read the Artscroll book about Ribbis by Rabbi Reisman, and he says that Early-Bird discounts are usually considered Ribbis. Since it's d'rabbanan ribbis, there may be leniencies (e.g. for non-profits, corporations) but it's pretty complicated. If you are planning to do an early bird ...


4

I don't think it would be a problem. In general, when one puts money in a Gemach, he can withdraw it at a later time. So Reuven is not paying any ribbis, he's just lending the gemach some money which they can lend to others. It seems highly implausible to claim that one cannot lend money as a favor to someone who lent you money, (and definitely not when ...


4

Definitely the library-book case is okay. (But of course CYLOR!) Ribis applies only to halvaos, loans of fungible things (like money), and not to sh'elos, loans of items where the very item borrowed must be returned (like library books). (I don't have a good citation for this rule, but it's a basic rule of ribis and is discussed by, e.g., Taz 161:1. The ...


4

The lender may not collect the interest. (Source: Yore Dea 161:11; Rabbi Yisroel Reisman, The Laws of Ribbis, 2:26.) If the borrower wishes to repay it, he may not. (Source: YD 160:4; TLOR 2:5.) If this is relevant to you, consult your rabbi, as the particular circumstances of your case may possibly yield a different ruling. However, it was also forbidden ...


4

there's one here The first page is the document, and the 2nd page are the halachos pertaining to hetter iska. @Tzvi HERE IS THE ENGLISH VERSION OF THE SAME DOCUMENT: You may need to Sign in to your account to access this page


4

The Maharal in Gur Aryeh explains that the use of אם which connotes רשות as explained in Rashi quoted above by the OP, is meant to signify how one is meant to do charity. Meaning that although it is an obligation to give charity, nonetheless the Torah uses this pharesology of אם to tell us that when one does charity, his giving should not be done out of "...


3

It seems to me that halakhah accommodates the reality that there is a time value of money (opportunity cost and whatnot). Therefore there is no moral problem with charging interest in-and-of-itself. Which is why one may charge interest of a non-Jew. That includes idol worshipers and most monotheists. Charging and paying interest is only prohibited when both ...


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