יורה דעה קס״וYoreh De'ah 166

Se’if 1א׳

הַמַּלְוֶה אֶת חֲבֵרוֹ לֹא יַעֲשֶׂה מְלָאכָה בְּעַבְדּוֹ, אֲפִלּוּ הוּא בָּטֵל, וְלֹא יָדוּר בַּחֲצֵרוֹ חִנָּם, וְלֹא יִשְׂכֹּר מִמֶּנּוּ בְּפָחוֹת, אֲפִלּוּ בְּחָצֵר דְּלֹא קַיְמָא לְאַגְרָא (פֵּרוּשׁ שֶׁאֵינָהּ עוֹמֶדֶת לְהִשְׂתַּכֵּר) וְגַבְרָא דְּלֹא עֲבִיד לְמֵיגַר. וְאִם דָּר בּוֹ כְּבָר, כֵּיוָן דְּחָצֵר לֹא קַיְמָא לְאַגְרָא אֵין צָרִיךְ לָתֵת לוֹ אֲפִלּוּ לָצֵאת יְדֵי שָׁמַיִם, וַאֲפִלּוּ אִם הוּא גַּבְרָא דְּעֲבִיד לְמֵיגַר. וּלְהָרַמְבַּ"ם, אֲפִלּוּ אִם הוּא גַּבְרָא דְּלֹא עֲבִיד לְמֵיגַר, הָוֵי אֲבַק רִבִּית וְצָרִיךְ לְהַחֲזִיר אִם בָּא לָצֵאת יְדֵי שָׁמַיִם. וּבְחָצֵר דְּקַיְמָא לְאַגְרָא, הָוֵי אָבָק רִבִּית (לכ"ע) (טוּר). וְעַיֵּן עוֹד בח"ה רֵישׁ סִימָן ע"ב.

One who lends to his fellow shall not do work with his slave, even if he is idle; and he shall not dwell in his courtyard for nothing; and he shall not rent from him for less — even in a courtyard that is not kept for letting (that is, one that does not stand to be let out for hire) and with a man who is not wont to rent. And if he already dwelt in it: since it is a courtyard that does not stand to be let out for hire, he need not give him anything, even in order to fulfil his obligation towards Heaven, and that is so even if he is a man who is wont to rent. And according to the Rambam, even if he is a man who is not wont to rent, it is the dust of interest (a lesser, rabbinic degree of interest), and he must return it if he comes to fulfil his obligation towards Heaven. And in a courtyard that does stand to be let out for hire, it is the dust of interest (according to all) (Tur). And see further in Choshen Mishpat, the beginning of siman 72.

Se’if 2ב׳

אָמַר לֵהּ: הַלְוֵנִי וְדוּר בַּחֲצֵרִי, אִי קַיְמָא לְאַגְרָא הָוֵי רִבִּית קְצוּצָה, וְאִי לֹא קַיְמָא לְאַגְרָא הָוֵי אֲבַק רִבִּית. הַגָּה: וְדַוְקָא בִּסְתָם, אֲבָל אִם אָמַר לוֹ: דּוּר בַּחֲצֵרִי בִּשְׂכַר הַלְוָאָה, אֲפִלּוּ לֹא קַיְמָא לְאַגְרָא הָוֵי כְּרִבִּית קְצוּצָה, דְּמֵאַחַר שֶׁאָמַר לוֹ: בִּשְׂכַר מְעוֹתֶיךָ, הֲוָה לֵהּ כְּאִלּוּ הִשְׂכִּירוֹ לוֹ עַכְשָׁו. (בֵּית יוֹסֵף בְּשֵׁם תַּלְמִידֵי הָרַשְׁבָּ"א). וְאִם הִלְוָהוּ וְאַחַר זְמַן תָּבַע חוֹבוֹ וְאָמַר לוֹ הַלֹּוֶה: דּוּר בַּחֲצֵרִי, יֵשׁ אוֹמְרִים שֶׁאֵינוֹ אֶלָּא אֲבַק רִבִּית, וְיֵשׁ אוֹמְרִים שֶׁהוּא רִבִּית קְצוּצָה, וְהוּא שֶׁיֹּאמַר לוֹ כֵּן בְּשָׁעָה שֶׁמַּרְוִיחַ לוֹ זְמַן. הַגָּה: וְהוּא הַדִּין בְּכָל רִבִּית שֶׁבָּא לְאָדָם דְּלֹא קָצַץ מִתְּחִלָּה, יֵשׁ מַחֲלֹקֶת זוֹ אִם הוּא אֲבַק רִבִּית אוֹ קְצוּצָה.

He said to him: lend me and dwell in my courtyard — if it stands to be let out for hire, it is fixed interest; and if it does not stand to be let out for hire, it is the dust of interest. Hagah [Rema]: And that is specifically where he spoke without qualification; but if he said to him: dwell in my courtyard as the hire of the loan — even if it does not stand to be let out for hire, it is as fixed interest; for since he said to him: as the hire of your money, it is as though he had let it to him now. (Beit Yosef in the name of the pupils of the Rashba). And if he lent him and after a time claimed his debt, and the borrower said to him: dwell in my courtyard — there are those who say that it is nothing but the dust of interest, and there are those who say that it is fixed interest; and that is where he says so to him at the hour when he grants him an extension of time. Hagah [Rema]: And the same law applies to every kind of interest that comes to a man where he did not stipulate at the outset: this same dispute obtains, whether it is the dust of interest or fixed interest.

Se’if 3ג׳

הֵיכָא דְּהָוֵי אֲבַק רִבִּית, יֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ אִם לֹא פְּרָעוֹ עֲדַיִן וְתוֹבֵעַ הַלֹּוֶה שֶׁיְּנַכֶּה לוֹ מֵחוֹבוֹ שִׁעוּר הַשְּׂכִירוּת, לֹא מְנַכִּינָן לֵהּ, וְיֵשׁ אוֹמְרִים דִּמְנַכִּינָן לֵהּ. הַגָּה: וְהַסְּבָרָא אַחֲרוֹנָה הִיא עִקָּר. (הִיא סְבָרַת הָרֹא"שׁ וְהַטּוּר וְר' אֶפְרַיִם וְרַשְׁבָּ"א). מִי שֶׁקִּבֵּל מָעוֹת בְּהַלְוָאָה מֵאֶחָד, וְגַם לוֹמֵד עִם בְּנוֹ, וְהִתְנָה עִמּוֹ שֶׁיִּתֵּן לוֹ מִשּׁוּם זֶה הַהוֹצָאָה, אַף עַל גַּב דְּהָוֵי נוֹתֵן לוֹ הַהוֹצָאָה בְּלֹא הַלְוָאָה מִשּׁוּם שֶׁלָּמַד עִם בְּנוֹ, אֲפִלּוּ הָכֵי אָסוּר דְּהָוֵי לֵיהּ כְּהַלְוֵינִי וְדוּר בַּחֲצֵרִי. דְּאָסוּר אֲפִלּוּ לֹא קַיְמָא לְאַגְרָא. (בְּמָרְדְּכַי פֶּרֶק אֵיזֶהוּ נֶשֶׁךְ בְּשֵׁם תְּשׁוּבַת מַהֲרַ"ם ומהרי"ק שֹׁרֶשׁ קי"ט) וְהוּא הַדִּין בְּכָל כַּיּוֹצֵא בָּזֶה. מִיהוּ, אִם נוֹתֵן הַמָּעוֹת בְּדֶרֶךְ מַתָּנָה, וְאִם יִרְצֶה הַלֹּוֶה יוּכַל לְעַכְּבָם לְעַצְמוֹ וְלֹא יְשַׁלֵּם לוֹ, מֻתָּר אַף עַל גַּב דִּמְשַׁלֵּם לוֹ אַחַר כָּךְ. מִי שֶׁאֵינוֹ צָרִיךְ לִלְוֹת מָעוֹת רַק לְטוֹבַת הַמַּלְוֶה אוֹמֵר לוֹ בְּנֵה לְךָ חֻרְבָה זוֹ, וְכָל מַה שֶּׁתּוֹצִיא עַל זֶה עָלַי לְשַׁלֵּם לְךָ וְכָל זְמַן שֶׁאֵינִי מְשַׁלֵּם לְךָ דּוּר בָּהּ בְּחִנָּם, מֻתָּר, הוֹאִיל וְאֵין כָּאן הַלְוָאָה, רַק עָשָׂה לְטוֹבַת הַמַּלְוֶה (בֵּית יוֹסֵף בְּשֵׁם בַּעַל הַתְּרוּמוֹת).

Where it is the dust of interest, there are those who say that even if he has not yet paid him, and the borrower claims that he should deduct for him from his debt the measure of the rent, we do not deduct for him; and there are those who say that we do deduct for him. Hagah [Rema]: And the latter opinion is the principal one. (It is the reasoning of the Rosh and the Tur and Rabbeinu Efrayim and the Rashba). One who received money as a loan from someone, and who also studies with his son, and who stipulated with him that he should give him the expense on account of this — even though he would be giving him the expense without a loan, because he studies with his son, even so it is forbidden, for it is to him as "lend me and dwell in my courtyard", which is forbidden even where it does not stand to be let out for hire. (In the Mordechai, chapter "Which is interest", in the name of a responsum of the Maharam, and Maharik, shoresh 119) And the same law applies to everything of this kind. However, if he gives the money by way of a gift, and if the borrower wishes he may keep it for himself and not pay him, it is permitted, even though he pays him afterwards. One who has no need to borrow money save for the benefit of the lender, who says to him: build up this ruin for yourself, and whatever you spend upon this it is upon me to repay you, and so long as I do not repay you dwell in it for nothing — it is permitted, since there is no loan here, but he acted for the benefit of the lender (Beit Yosef in the name of the Baal haTerumot).