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Bava Metzia Chart #15

Bava Metzia Daf 61a

THE SOURCE FOR THE PROHIBITIONS OF "NESHECH" AND "TARBIS" (ACCORDING TO RASHI)
  (A)
FOR THE MALVEH(1) 		(B)
FOR THE LOVEH(1)
NESHECH
1a) NESHECH
KESEF		 "*Kaspecha*... b'Neshech"
(Vayikra 25:37)		 "Neshech Kol Davar"
(Devarim 23:20)
1b) NESHECH
OCHEL		 Beraisa: "Neshech"-"Neshech"
Ravina: "b'Neshech uv'Marbis"(2)		 "Neshech Kol Davar"
(Devarim 23:20)(3)
1c) NESHECH
KOL DAVAR		 "Neshech"-"Neshech"(4) "Neshech Kol Davar"(5)
(Devarim 23:20)
TARBIS
2a) TARBIS
KESEF		 Beraisa: "Neshech"-"Neshech"
Ravina: "b'Neshech uv'Marbis"(2)		 "Neshech Kesef"(6)
(Devarim 23:2)
2b) TARBIS
OCHEL		 "uv'Marbis... *Ochlecha*"
(Vayikra 25:37)		 "Neshech Ochel"(6)
(Devarim 23:2)
2c) TARBIS
KOL DAVAR		 (7) (7)
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FOOTNOTES:
==========
 (1) The verse in Vayikra is discussing the *Malveh's* Isurim. The only Isurim written there explicitly are the Isurim of Neshech of Kesef and Tarbis of Ochel. The verse in Devarim is discussing the *Loveh's* Isurim. It mentions the Isurim of Neshech Kesef, Ochel, and Kol Davar, but it makes no mention of the Isur of Tarbis.
(2) According to Ravina, the verse in Vayikra equates Neshech with Tarbis and says that both apply to interest taken for loans of either Kesef or Ochel.
(3) The Gemara cites the verse of "Neshech Ochel," in which Ochel is mentioned together with Neshech explicitly. However, later in the Gemara, Rashi explains that the verse of "Neshech Ochel" is not necessary to teach us that there is an Isur of Neshech for Ochel, because we learn that Isur from the end of the verse which mentions "Neshech *Kol Davar* Asher Yishach." That leaves the verse of "Neshech Ochel" available to teach instead that the Isur of Tarbis for Ochel applies to the Loveh. (According to Tosfos (61a, DH Im), the Isur of Neshech Ochel for the Loveh is indeed learned from the words "Neshech Ochel" and not from "Neshech Kol Davar," for that verse is needed for a "Klal Prat u'Klal. See Maharam.)
(4) The main purpose of the Gezeirah Shavah is only to teach this, as the Gemara explains.
(5) According to Rashi, the verse means to include literally anything in the Isur of Neshech. (According to Tosfos (DH Im), however, this is only a "Klal u'Prat u'Klal," and it does not come to include literally anything, but rather it includes every object except for Shetaros, Avadim, and Karka'os.)
(6) According to Rashi, the verse of "Neshech Kesef v'Neshech Ochel" is extra since the end of the verse says "Neshech *Kol Davar*," including *any* type of loan in the Isur of Neshech. Thus the verse of "Neshech Kesef v'Neshech Ochel" must be referring to *Tarbis* of Kesef and Ochel. (In the Gemara it is not written explicitly that "Neshech Ochel" is teaching that the Loveh is Chayav for Ribis (Tarbis) of Ochel, but this is the way that Rashi explains. See also Ritva, who explains Rashi's words regarding the verse of "Neshech Ochel" in a different manner; the Ritva might not have had the same text as ours for Rashi on 61a, DH Talmud Lomar.)
(According to Tosfos (DH Im), however, Tarbis of Kesef and also Tarbis of Ochel are both learned from the word "*Neshech* Kesef," since the extra word "Neshech" was said with regard to all of the items mentioned in the entire verse -- including "Ochel." From here we see that the Loveh is Chayav for Neshech of Kesef and Ochel. With this explanation, Tosfos accomplishes that there are two appearances of the word "Neshech" (*Neshech* Ochel and *Neshech* Kol Davar) left unused in the verse. These two extra words may then be used for the Gezeirah Shavah that equates the Loveh with the Malveh, and the Gezeirah Shavah is "Mufnah" (open) from both sides, since there are two extra words "Neshech." In defense of Rashi, the Ritva writes that either the Gezeirah Shavah does not have to be "Mufnah," since no Pircha can be posed against it, or else it is not an actual Gezeirah Shavah but rather a type of Mah Matzinu, "Yilmod Sasum Min ha'Mefurash," see Rashi end of 60b.)
(7) According to Rashi, it is not clear what the source is that one transgresses the Isur of Tarbis for Kol Davar, because there is no extra verse to teach that even Tarbis applies to Kol Davar: the verse of "Neshech Kol Davar" is needed to teach that *Neshech* applies to Kol Davar. However, according to Ravina, since Neshech and Tarbis are equated with each other in the verse in Vayikra, they may be considered equal with regard to all of their details. Therefore, once the verse writes "Neshech Kol Davar" with regard to the Loveh, we learn that *Tarbis* Kol Davar applies to the Loveh as well. We then learn that they apply to the Malveh through the Gezeirah Shavah.
(According to Tosfos, the source for Tarbis Kol Davar is clear. The extra word "Neshech" that is written with regard to Kesef comes to include Tarbis of Kesef, Ochel, and Kol Davar for the Loveh; we then learn that these types of Tarbis apply to the Malveh as well through the Gezeirah Shavah of the Beraisa.)

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