Explanation: We are concerned lest the price [of grain] rise, even though [at the time of the granary] it is not normal for the price to rise.

Opinion #1: It seems that we hold like R. Yitzchak. Even if he has only one Se'ah, he may borrow many Korin.

Source: R. Chiya's Beraisa supports [R. Yitzchak].

Opinion #2 (Rivan): At once, he may lend only as much as [the borrower] has. [R. Yitzchak] permits [lending more] only time after time (each time, no more than what he has).

However, Rivan agrees that even if he gives to him at once, and says acquire this after this, it is permitted, for regarding a liquid, presumably he pours several drops at once, and it is permitted (even if the borrower has only one drop);

Rebuttal: It seems that one need not be exact. Rather, one may take (i.e. borrow) much at once according to R. Yitzchak, for that drop (of the borrower) can correspond to every drop [that he borrows].

Explanation: Because they are adamant, they come to this;

Source: A Mishnah (Beitzah 29a) says that one may tell his friend [on Yom Tov] "fill this Kli for me", but not in a measure. I.e. he may not mention any measure;

Their adamancy causes them to mention [the measure] so it will be clear what he is liable to him.

Similarly regarding weight, a Mishnah (Beitzah 28a) teaches that one may not use a scale at all [on Yom Tov], and amidst their adamancy, they weigh with a scale.

Alternatively, they may not weigh even by hand like with a scale (he holds a Kli of a known weight in one hand, and takes from the item of unknown weight in the other hand, until it feels like it weighs as much), because they are very meticulous, even though there we permit a butcher who is not professional [to weigh by hand] when he is not adamant.

Similarly, it is forbidden for them to say "fill this Kli for me" even without mentioning the measure.

Support: Rashi connotes like this in Shabbos (149a). If people who eat together are meticulous with each other, that one said to the other "the portion you took is big. Give to me like it", and he weighs it by hand.

Explanation #1 (R. Chananel): If there were nuts or almonds or similar matters, and he said "take 20 nuts, and also I will take 20"...

Or, he said at the time he takes it "wait until I weigh from it, or until I measure the length of the fish or gourds or count the eggs, nuts or almonds that you take, and also I will take their weight, measure or count."

Inference: Even though it is permitted to say to a grocer whom he normally frequents "give to me 20 nuts", this is because it does not connote any adamancy about the number, just he informs him that he needs so many...

However, when he says "take 20 nuts, and also I will take 20", he shows that he is meticulous and adamant about the number. This is Uvda d'Chol, like business....

Explanation #2: Alternatively, if such a case is permitted, we establish when he said "wait until I count for you nuts that you take, and also I will take like their number", and similarly regarding measure and weight, it is forbidden.

Explanation #3 (Bahag, in Hilchos Yom Tov): The Isur of Minyan is when one goes to a shepherd he whom he normally frequents...

This is a Beraisa in Beitzah (29b), until 'and he said "give to me 20 eggs, nuts or almonds" [it is permitted], for it is normal for a Ba'al ha'Bayis to count in his house 10 peaches or 20 pomegranates, as long as he does not mention the sum of the count';

R. Shimon ben Elazar says, as long as he does not mention the sum of the sale or the sum of the count [it is permitted];

Explanation: When he took from him 60, and now he takes from him 40, he may not say "this completes 100."

It seems that the reason is, since he comes to be meticulously precise about the calculation, it is forbidden, for this is not the way of a Ba'al ha'Bayis. He is not normally meticulously precise about the calculation like this. This is a big stringency.

Assertion: It seems that this is only when he gives 100 nuts for a Perutah, then it is forbidden, for if the calculation of 100 does not pertain to a precise amount of money, it does not seem that it is forbidden."

Explanation (Bahag): "The sum of a sale" is when he had taken from him [merchandise] worth five Dankas (sixths of a Dinar), and now he took worth a Danka. He may not say "this completes a Dinar."

Implied suggestion: He said so because it is permitted to buy from him a Dinar at once, and say "this is [worth] a Dinar", and it is forbidden only when he is meticulous about filling the Dinar exactly.

Rejection: Obviously, also this is forbidden!

Explanation: Rather, Bahag said so for perhaps it is clearer that this is forbidden, for he mentions the sum of the sale that he buys now.

Alternative text: R. Chananel's text in Beitzah says "the sum of a sale" in the first Tana's words and "the sum of the number" in R. Shimon ben Elazar's words;

However, in the Tosefta it says like in Bahag.

Our text: In our text it is written "the sum measure" in the first Tana's words, and "the sum of the sale" in R. Shimon ben Elazar's words.

Rebuttal: According to this, we do not find the Isur of Minyan in a Mishnah or Beraisa. If so, what is Shmuel's source for an Isur of Minyan, that he said "they transgress counting"?

Inference: The Isur is known to us, just like measure and weight.

Explanation #1: One may not say to his friend an expression of Halva'ah (a loan given to be expended, and to return the equivalent) or payment. Rather, he should say an expression of She'elah or return;

[These adamant people] do not want to say [expressions of She'elah or return], for She'elah connotes that the same item borrowed is returned, and the borrower thinks in his heart that if he will remember an expression of She'elah, he will [feel a] need to return it immediately.

Explanation #2: "Yom Tov" refers only to borrowing and paying, but "they transgress due to measure, weight and Minyan" refers to theft.

Rebuttal: This cannot be. In Shabbos (149a) we bring this regarding Shabbos!

Explanation: Hillel forbids only when they are adamant, like we say "Bnei Chaburah (a group who eat together) who are adamant", but if they are not adamant, it is permitted.

Implied question: Our Mishnah discusses Stam people!

Answer: Stam people are adamant and do not pardon what rose in price and is worth more; [they pardon] only due to Ribis;

Rabanan permit even when they are adamant. They pardon a small matter, and give not due to Ribis.

Even if they do not pardon, we can say that the reason why Rabanan permit is because they were not so stringent about Se'ah b'Se'ah to forbid even loaves, like Rashi explained above (DH Lovin).

Question: Since Stam people are adamant, why did Shmuel mention "Bnei Chaburah who are adamant", and not Stam people?

Answer: He mentioned Bnei Chaburah, for they normally borrow from each other, and they do not remember to be meticulous all the time, and they do on Yom Tov like their custom on weekdays;

Also, they do not remember to set a price for loaves all the time when they borrow from each other, because they always borrow from each other, and they cannot be careful.

Implied question: Above (DH Bnei) I explained that one may not weigh meat even by hand for Bnei Chaburah who are adamant, and in Beitzah (28a) we permit a butcher who is not professional [to weigh by hand]!

Answer: There, they are not like Stam people, who are considered to be adamant, for a butcher is not adamant about one who regularly buys from him.

Suggestion: Stam people are considered not to be adamant. Our Mishnah, in which Hillel forbids, we establish only when they are adamant.

Rejection: We say in Shabbos (148a) that similarly, a woman may borrow from her friend loaves, as long as she does not say to her "Halveini";

We ask in the Gemara "is this forbidden only on Shabbos, but on a weekday it is permitted?" [We answer that] our Mishnah is unlike Hillel.

[If Stam people are not adamant,] what was difficult? That refers to Stam people, who are not adamant. Hillel forbids only people who are adamant!

Limitation: This is only for a small amount, that he knows in his heart that even without [the loan], he would give to him;

Even a small gift is permitted only for Chachamim.

Implied question: Sometimes they transgress "Lifnei Iver Lo Siten Michshol", e.g. if he would not lend without an Arev and witnesses!

Answer: "Lo Tesimun" is uniform (they always transgress this), but sometimes they do not transgress Lifnei Iver, e.g. if he would have lent without [an Arev and witnesses];

One who passes a cup of wine to a Nazir transgresses [Lifnei Iver] only if they are on two sides of a river, and [the Nazir] would not drink it if not for this one [who passed it to him].

Inference: [Umanin, i.e. professionals] connotes both a Sechir Yom (a worker paid by the day), and a Kablan (he is paid a fixed amount for a task).

Distinction: Below (83a) it mentions Po'alim, for this connotes only Sechirei Yom, for this is what it discusses there, like it says there "when he told them to rise early and stay late."

Support: Also Rav, who said (below, 77a) that a Po'el can retract in the middle of the day, discusses only a Sechir Yom, and not a Kablan, like is proven in our Sugya. Therefore, he said Po'el, and not Uman.

Question - Citation (77a, Beraisa): If one hired a Po'el, and in the middle of the day he heard that a relative died, or he got a fever, if he is a Sachir... if he is a Kablan...

Since the Beraisa discusses both a Sachir and a Kablan, why does it say Po'el? It should have said Uman, which connotes both!

Answer: It means that if he is a Sachir, like it says "if one hired a Po'el", he gives to him his wage. And if he is a Kablan, so is his law;

Because [the Tana] needed to teach "in the middle of the day", and the middle of the day applies only to a Sechir Yom [he mentioned a Sechir Yom].

Explanation: [The text says] "ha'Karar" with two Reish'es. This is a wagon-driver.

According to texts that say "Kadar" (potter), we can say that it mentioned a potter because they normally have wagons.

Explanation: This is Davar ha'Avud (there will be a loss if it is not done now), for this is the time to do (make the canopy or coffin).