Wenn jemand seinem Nachbarn einen Kredit gewährte [und die Zeit kam und er ihn nicht zurückzahlte], darf er ihm kein Versprechen [gewaltsam, sogar auf dem Markt] abnehmen, außer durch [einen Boten von] Beth-Din; und er [der Bote von Beth-Din (und natürlich der Gläubiger selbst)] darf sein Haus nicht betreten, um sein Versprechen anzunehmen, wie geschrieben steht (5. Mose 24:11): "Draußen sollst du stehen." Wenn er zwei Schiffe hatte [seine Schuld ist gegen beide und beide stehen im Pfand], nimmt er eines und gibt eines zurück [wenn das andere es braucht. Er gibt es zurück und behält das andere bei sich, nämlich:] Er gibt das Kissen nachts und den Pflug tagsüber zurück. Und wenn er (der Schuldner) stirbt, gibt er (der Gläubiger) seinen Erben nicht zurück (das Versprechen), [es gibt keine Mizwa, um es zurückzugeben, es steht geschrieben (ebd. 13): "Rückkehr sollst du zu ihm zurückkehren Das Versprechen"—zu ihm und nicht zu seinen Erben.] R. Shimon b. Gamliel sagt: Selbst ihm (dem Schuldner) selbst gibt er es nur bis dreißig Tage [die Zeit von Beth-Din] zurück, und ab dem dreißigsten Tag wird es in Beth-Din verkauft. [Die Halacha stimmt nicht mit R. Shimon b. Gamliel.] Ein Versprechen wird nicht von einer Witwe genommen, ob sie arm oder reich ist, es steht geschrieben (5. Mose 24:17): "Und du sollst das Gewand einer Witwe nicht als Pfand nehmen." [Weil es jemanden gibt, der der Meinung ist, dass es eine arme Witwe ist, von der kein Versprechen genommen wird, denn da Sie es ihr zurückgeben müssen und sie mit Ihnen kommt und geht, geben Sie ihr einen schlechten Namen bei ihren Nachbarn—aber mit einem reichen, für den dies nicht gilt, könnten wir denken, dass ein Versprechen genommen wird; wir müssen daher das Gegenteil erfahren, nämlich: "Du sollst das Versprechen einer Witwe nicht annehmen" fasst sowohl eine arme als auch eine reiche Witwe zusammen.] Wenn man eine Mühle als Versprechen nimmt, übertritt er ein negatives Gebot, und er haftet (einzeln) für zwei Geräte, nämlich. (Ebd. 6): "Man soll weder den unteren Mühlstein noch den oberen Mühlstein als Pfand nehmen." Und es wurden nicht nur der untere und der obere Mühlstein verboten, sondern alle Dinge, die für die Lebensmittelverarbeitung verwendet werden, nämlich. (Ebd.): "Denn es ist eine Seele, die er als Pfand nimmt."
Sefer HaChinukh
That we not take as surety vessels in which life-sustaining food (ochel nefesh) is made: That we have been prevented from taking as surety vessels that are the means for the preparation of food for people - for example (see Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 242), a vessel for grinding and a vessel for kneading and a vessel for cooking and a vessel for slaughtering animals and the others of what are grouped as that with which we make life-sustaining food. And about this is stated (Deuteronomy 24:6), "A handmill or an upper millstone shall not be taken in pawn, for that would be taking someone’s life in pawn." And the language of the Mishnah (Mishna Bava Metzia 9:13) is "And they did not refer only to a mill and an upper millstone, but anything that is used to make life-sustaining food, as it states, 'For that would be taking someone’s life as a pledge.'"
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Sefer HaChinukh
And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 242), "And it remains for us that we explain to you their saying (Mishnah Bava Metzia 9:13), 'and he is liable for two vessels, as it states, "A handmill or an upper millstone shall not be taken in pawn, for that would be taking someone’s life in pawn"' - as this brings us to thinking that they are two commandments; and all the more so in their saying (Bava Metzia 115a) that we make liable for the handmill on its own and for the upper millstone on it own. And this matter is that anyone who takes a vessel in which we make life-sustaining food as surety transgresses a negative commandment, as we shall explain; and one who takes many vessels - all of with which we make life-sustaining food - as surety is liable for each and every vessel; for example, if he takes as surety a vessel for grinding and a vessel for bread and a vessel for kneading. And this is like one who takes in pawn the garment of Reuven's widow and the garment of Shimon's widow and the garment of Levi's widow - that he transgresses for each and every garment. However the law in question is about one who takes in pawn two vessels - and he makes life-sustaining food with all of them - but the cannot suffice with (use) one without the other, and [so maybe] he should [only] be liable for one vessel; or perhaps we should say that since they are two vessels, he should be liable for each and every one by itself. And they elucidated for us that he is liable for two vessels, and even though the work is done through the gathering of both of them - for example, a handmill and an upper millstone, with which one cannot grind without the other. Such that if he takes in pawn a handmill and an upper millstone, it will be like he takes in pawn a vessel for the dough and a slaughtering knife - and they are two vessels, each of which has its [own] work. And this is the matter of that which they said, 'and he is liable for two vessels' - not that they are two commandments. And this is the language of Sifrei about this matter that I have elucidated to you - they said, 'Just like a handmill and an upper millstone are two distinct vessels but serve for one work and we make liable for this on its own and for this on it own; so too all two vessels that serve for one work, one is liable for this on its own and for this on it own.' The elucidation of the thing and its matter is [that] even though we use it for one work, he is liable for this on its own and for this on it own. And if he takes it in pawn, we take it from him and return it to the craftsman."
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Sefer HaChinukh
To not take surety from a debtor by force: That we have been prevented from taking surety from a debtor - meaning to say a borrower - with our hands by force, bur rather through the command of a judge and through his agent; that we should not jump and come to the house of a debtor and take surety from him or grab a surety from him when we find him in the marketplace. And about this is it stated (Deuteronomy 24:10), "you must not enter his house to seize his pledge" - and it is not specifically the house [that was intended], but the same is true of one who grabs it from his hand in the marketplace. And the language of the Mishnah Bava Metzia 9:13 is "[If] one lends to his fellow, he may not extract surety except through the court, and he may not enter his house to take the pledge, as is written (Deuteronomy 24:11), 'You must remain outside.'"
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Sefer HaChinukh
To not take the garment of a widow as surety: That we have been prevented from taking surety from a widow, as it states (Deuteronomy 24:17), "you shall not take a widow’s garment in pawn." And the language of the mishnah is (Mishnah Bava Metzia 9:13) "From a widow, whether she be poor or she be rich, we do not extract surety."
