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This additionally is amongst the contradictions of the Rabbanites, since they authorize and permit it, even while they prohibit “profiting.’ And what leads them to this is because most of their profit occurs from the Sabbath, and if they do not permit this, they will lose much of their earnings and livelihood. And their judges and prayer leaders do not assemble for them their business, and gather the people, except for on the Sabbath. And their ruling in this is like their ruling in paying for the Sabbath on Friday. And there is no difference between profiting on the Sabbath in trade and profiting on it by reading the Torah and everything that is similar to this. And if profiting in trade is forbidden while teaching is permitted, it would be that writing papers and what is similar on the Sabbath is prohibited while writing a Torah for reading is permitted, and for this are many parallels. And if profiting itself is forbidden on the Sabbath, it is forbidden in every aspect, and for any reason and notion. And if it is forbidden for a person to profit, it is forbidden on him for another to profit in such a way that he safeguard and give and donate to him, as the community practices to safeguard the poor on the Sabbath and who are similar to them.
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As for one of our companions from the “people of speculation,” for he permits this and argues via the verse from Scripture (Leviticus 25:9) “Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land” and His words (Leviticus 25:10) “And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.” And he argues that emancipating slaves and returning estates and property to their owners occurs on Yom Kippur, whose manner is the manner of Sabbath with the prohibition of labor. And this allows the slave to gain himself and transfer ownership to himself, and allows the owners of property and possessions to gain via statement and guarantee. And if this is permitted, it is also permitted for me to safeguard the poor, to donate and give to him, just as I guarantee to return this estate to its owner and transfer ownership to him. And the thought of who makes this argument is erroneous, since His words “proclaim liberty” does not relate to something that I cause him to own, nor something that I donate to him, nor give to him, but rather is something that God already transfers ownership to him and He gives him the right and obligation. And with this [it is as if we are merely informing] that the commandment is known to us and the obligation is fulfilled, and we did what is required for us. And the acquisition is what is not my right and obligation, but rather what is given, if we desire it we do this and if we desire we do not do it.
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And if one asks “is it not possible for a person to invite another to his house, whether a poor person or otherwise, and feed and drink him?” We say “it is permissible.” And if he says “did he not profit from what he ate and drank? And if this is the case, he profited from what he ate and drank on the Sabbath!” We say “The language does not allow one who is invited and eats and drinks [to be considered] ‘profited.’” And if he demands from us to agree on the meaning, even while the language does not allow it, we say “the manner of what is done on the Sabbath for the Sabbath is not like the manner of what is done on the Sabbath for after the Sabbath,” and this is according to what we will explain in the next chapter. And he who invites a poor person, or another, and feeds and drinks him on the Sabbath does not transgress the commands of the Sabbath and does not bestow nor profit him what he will use after the Sabbath. And for this reason, it is permitted to feed him during the Sabbath and not permitted to guarantee for him what he will eat after the Sabbath. And if he says “therefore it is permitted to him on the Sabbath to dress him with clothing as he fed him with food?” We say “That is not permitted, since the clothing will clothe him after the Sabbath, and its ruling is like the ruling of what he guarantees for him that he will feed him after the Sabbath.”