(Beraisa): (When false witnesses testified that a person divorced his wife and did not pay her the Kesuvah money) they do not pay the full amount of the Kesuvah; rather, they pay the 'Tovas Hana'ah' of the Kesuvah...

How is that calculated? How much would a person be willing to pay for this Kesuvah - with the possibility that she might die during the life of her husband and he will inherit her (meaning that the Kesuvah is not collectable) or perhaps he will die during her life (or divorce her) and the buyer will receive her Kesuvah money. The false witnesses must pay the value according to this estimation.

(Mishnah): If witnesses said, "We testify about Ploni that he borrowed from his friend 1000 zuz on condition to repay it in 30 days". If Ploni claims that the loan was for 10 years and the witnesses are found to be false...

We evaluate how much a person would give to have 1000 zuz for 10 years instead of 30 days.

(R. Meir): If witnesses said, "We testify about Ploni that he owes his friend 200 zuz" and they are found to be false, they receive lashes and they must pay as these two punishments are learned from different sources.

(Chachamim): Whoever pays does not receive lashes.

(R. Meir): If witnesses said, "We testify about Ploni that he is liable for 40 lashes" and they are found to be false, they receive 80 lashes - 40 for the prohibition of giving false testimony and 40 for the requirement to do to false witnesses as they intended to do to their brother.

(Chachamim): They only receive 40 lashes.

We divide payment between the witnesses but we do not divide up lashes.

How is this? If they falsely testified that a person owes 200 zuz, they divide up the payment and pay 100 zuz each. If they falsely testified that a person is liable for 40 lashes, each receives 40 lashes.

(Rav Ba bar Mamal/ Rav Amram/ Rav Masnah citing Rav): If a person lends on condition that Shevi'is should not stop the loan, Shevi'is still stops the loan.

Question (Mishnah in Maseches Sheviis): If a person slaughtered an animal and divided it up (amongst buyers who will give the payment later) on Rosh Hashana (of the eighth year, and two days are observed since it is unknown which is the true 1st day of the New Year and which is still the last day of the previous year, at the end of which debts are cancelled)...

(R. Elazar): The Mishnah follows Rabbi Yehuda's view, that receiving credit in a store is considered a loan as its return can be demanded by the shopkeeper, and is therefore stopped by Sheviis. (Chachamim disagree, saying that it is not considered a loan, even if it can be demanded; therefore, Sheviis does not stop it.)

Question against Rav: Can he demand the money on Rosh Hashana (since it is a Yom Tov)? (Since he cannot, Sheviis does not cancel it. This is unlike Rav who said that it does cancel it...?)

Answer: It is like R. Ba said in the name of R. Zeira that this Mishnah also follows the Chachamim. Since he continues to keep lending until the amount owed is significant, it is not considered as if he can demand the money. But here (in our case of the animal), since he would usually ask for payment immediately after Yom Tov, it is already considered to be a loan and it is cancelled by Sheviis.

(R. Yosi bei R. Bun citing Rav): One who lends money on condition that Sheviis will not cancel the loan, it is (still) cancelled.

Question (against Rav from our Mishnah): (Above 3-2(a)1.) 'We evaluate how much a person would give to have 1000 zuz for 10 years instead of 30 days'. Could 10 years pass without a Shemita year cancelling the loan? But if you say that even if a person made a condition that Sheviis should not cancel, it nevertheless cancels, it emerges that the false witnesses wanted to cause payment of a loan that would not have been repaid at all, so why would they not need to pay it in full?

Answer (Rav Huna): Rav Nachman and Rav Sheshes disagreed - one said that the Mishnah refers to a loan where a security was given (which is not cancelled by Sheviis). The other one said that it refers to when the lender wrote a Pruzbul.

(Beraisa): Do not come for 30 days.

Question: What is the meaning of this Beraisa?

Answer (Shmuel): If a person lends money without stating the date of repayment, he may not ask for repayment until 30 days have passed.

R. Yehuda entered (the Beis Medrash) and learned from a pasuk that a loan is assumed to be for 30 days...

The pasuk states (Devarim 15:9), "(Beware, lest there be in your heart an unfaithful thought, saying,) 'The seventh year, the year of release has approached,' (and you will begrudge your needy brother and not give him). Isn't the seventh year the year of release? (Why did the pasuk use both descriptions?) Rather, it teaches that the lender should not say that he will wait until within 30 days of Shemita so that when Shemita comes, the loan will not be cancelled because he cannot yet reclaim it.

Question: (Questioning that understanding of the pasuk) Didn't R. Ba bar Mamal/ Rav Amram/ Rav Masnah citing Rav say - one who lends money on condition that he will not be able to demand it, Sheviis cancels it?!

Answer (Beraisa - R. Yishmael): The (correct interpretation is that the) pasuk states "The seventh year, the year of release has approached," - isn't the seventh year the year of Shemita? Rather, it teaches that a lender should not say, "Throughout the six years, when I lend, since the borrower's vineyard or field are available, I am able to collect my loan with them. But in the seventh year, that his vineyard and field are considered ownerless, I am unable to collect my loan with them and at the end of the year, Sheviis cancels the loan!"