Greetings And Thank You To The Lender

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I. Greeting The Lender

The Gemara cites a beraita (Bava Metsia 75b)¹: Ribbi Shimon ben Yochai says that greeting someone who lent you money², if you don't normally greet them³, is considered a form of interest and is prohibited. This is derived from a pasuk in Devarim (23:20), that mentions “interest of any matter,” or “davar” in Hebrew. The term davar can also be interpreted as “speech” or “dibbur,” implying that even offering greetings can be considered a form of interest, and thus prohibited. By offering this benefit (greeting that otherwise was not offered), the borrower is, in effect, making an additional payment on top of the loan, which amounts to a form of interest that is prohibited.

While some authorities, poskim, believe that the “interest” related to “speech” or “greetings” is a biblical prohibition, deoraita⁴, the majority of poskim conclude that this prohibition is rabbinic⁵ in nature, dirabanan⁶.

The Rambam (Malve Velove 5:12) states that if someone borrows money from a colleague they do not usually greet first, they are prohibited from initiating greetings, praising the lender publicly, or visiting their home. This is based on Devarim (23:20), that forbids “all types of neshech,” (interest), including verbal expressions. The Shulchan Aruch (160:11)⁶ concurs with the Rambam’s ruling. If someone has a friendly relationship with the lender and is in the habit of greeting them regularly, they may continue to do so even during the duration of the loan.

If the lender takes the initiative to greet the borrower, the borrower is permitted to respond to the greeting. This is based on the language of Shulchan Aruch (ibid.) as forbidding a borrower to initiate a greeting, (להקדים לו שלום). However, reciprocating a greeting initiated by the lender is allowed . Thus, a borrower who does not normally greet the lender is allowed to respond politely if the lender takes the initiative to greet them first.

Everyday courtesies, such as holding the door open or telling someone the time, are always allowed and exempt from any prohibitions⁹.

II. Thank You

The Mishnah (Bava Metzia 75b) explains that interest can take many forms, not just monetary or physical items. Verbal interest is also a consideration, where a borrower may offer information or words of value to the lender. For instance, if a borrower shares valuable information with the lender, knowing it is significant to them, it is considered a form of interest. By providing this benefit, the borrower is essentially paying an additional sum for the loan, which constitutes a prohibited form of interest.

The Rambam (Malve Velove 5:13) codifies the mishnah as follows: When lending money to someone, the lender should not say to the borrower, “Be aware that so-and-so from that place is coming,” implying that the borrower should show respect and offer food and drink in return¹⁰. This principle applies to all similar situations. The Shulchan Aruch (160:12)¹¹ concurs with the Rambam's ruling. If someone has a friendly relationship with the lender and is in the habit of relaying such information to them regularly, they may continue to do so even during the duration of the loan¹².

The Rama (Y.D 160:11) expands on this concept, stating that the prohibition of verbal interest (ribbit devarim) extends beyond just sharing valuable information related to the lender, and applies to other matters and interactions with the lender.

The Shulchan Aruch Ha'Rav (Hilchot Ribbit 9) prohibits a borrower from expressing gratitude to a lender through thanks, gestures, or blessings. The Brit Yehudah (ch. 10, note 107) extrapolates that even a simple "thank you" is forbidden. However, an alternative expression, “tizkeh l'mitzvot,” may you merit to perform more mitzvot, is allowed. Similarly, Rav Moshe Feinstein (Igrot Moshe YD 1:80) also forbids a borrower from saying “thank you” to the lender, aligning with the Shulchan Aruch Ha’Rav’s stance.

Nevertheless, Rav Asher Weiss and Hora’a Berura (160:60) concur that a brief “thank you” is permissible and courteous, especially since the lender's response of “you are welcome” or “no problem” neutralizes any potential issue¹³.  However, this is only acceptable during the borrowing or repayment process, not at random times (Sha’ar Hatziyun 137). Rav Ovadia Yosef (Halichot Olam 8, pg. 14) and Rav Moshe Paniri (Ribbit Le-Or Ha-Halachah, citing Rav Ben-Zion Abba Shaul) take a lenient stance, permitting a “thank you.”

III. Dedication Page

Rav Moshe Feinstein provides a leniency, allowing the borrower to acknowledge the lender’s kindness in a written dedication page in a book. This takes the form of a statement expressing the lender’s praiseworthy act and their resulting z’chut, divine reward. This is considered a mere statement of fact, not an expression of gratitude. Although the borrower benefits from the publicity, it’s justified since the lender’s mitzvah is being publicized. This leniency may only apply to written acknowledgments in a sefer, book, as it is the conventional way to publicize virtuous acts, עושה מצוה.

Rav Ovadia Yosef (Yabia Omer YD 4:9:4) and others, including the Tzitz Eliezer and Laws of Ribbit (pg. 70), question the validity of Rav Moshe Feinstein’s leniency, citing Tosafot's clear ruling that a blessing from a borrower to a lender is forbidden. However, Rav Ovadia Yosef himself allows a borrower to write a statement, sippur devarim, acknowledging the lender’s kindness, as seen in Halichot Olam (vol. 8 pg 22). Rav Meir Mazuz (Ohr Torah Tishrei 5750 pg. 16) defends Rav Moshe’s view, stating that the borrower is simply reporting the Torah’s promise of blessing for lenders. He is of the opinion that there is no prohibition on a borrower publicizing their loan. (See further in Petichat Haigrot pg. 357.)

Nevertheless, the Chelkat Binyamin (160:11 biurim) raises a concern that even if it is just publicity, it still involves praise and gratitude.

The guidelines mentioned above regarding greetings and expressions of gratitude towards the lender only apply during the loan period. Once the loan has been repaid, sometime after, it is permissible to thank and greet the lender again. Since the prohibition of ribbit Devarim, verbal interest, is a rabbinic decree, one may continue to show courtesy and appreciation even after the loan has been paid off, as there is no concern of ribbit meucherret in this case, as explained in Shiure Beracha number 6.

 

¹ גְּמָ׳ תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: מִנַּיִן לַנּוֹשֶׁה בַּחֲבֵירוֹ מָנֶה, וְאֵינוֹ רָגִיל לְהַקְדִּים לוֹ שָׁלוֹם, שֶׁאָסוּר לְהַקְדִּים לוֹ שָׁלוֹם – תַּלְמוּד

לוֹמַר: ״נֶשֶׁךְ כׇּל דָּבָר אֲשֶׁר יִשָּׁךְ״ – אֲפִילּוּ דִּיבּוּר אָסוּר

²  The prohibition does not extend to the lender themselves, nor to the borrower's children or family members; they are exempt from this restriction. Sefer Hora’a Berura 160:56

³  According to Rav Moshe Levi (Milve Hashem 8:12), greeting someone twice is considered a standard greeting, but this only applies when the two greetings are close in time to the loan. This does not refer to greeting someone twice in a lifetime (Kerem Shalom pg. 104).

⁴  Ri Migash, Rivash, Smag, Smak

⁵  Rav Elchonon Wasserman (Kovetz Shiurim Kiddushin #77) raises a significant question about the view that considers interest related to "speech" or "greetings" a biblical prohibition, deoraita. He notes that in this context, only tarbit (an increase) is involved, without any neshech (which is likened to a snake's bite, gradually causing harm). As the Torah uses the Hebrew word "neshech" and "tarbit" (meaning "extra" or "more"), showing that interest involves gaining extra, he argues that it's challenging to understand how mere greetings or praise, which offer no tangible benefit or gain, could be considered interest in the classical sense, as prohibited by the Torah.

⁶  Chelkat Binyamin (160:95), The Laws of Ribbit (Rabbi Reisman, Chapter 3, note 16), Brit Yehuda (11, note 62), Hora’a Berura (160:56), and Chochmat Adam (131:11), all concur that the accepted opinion is that the prohibition on greetings as a form of interest is rabbinic in nature. The verse cited by the Gemara is merely an asmachta, a supporting reference, rather than the basis for the prohibition.

  אם לא היה רגיל להקדים לו שלום אסור להקדים לו ⁷

⁸  The Laws of Ribbit (Rabbi Reisman, 3:11)

⁹  The Ribbis Book, pg. 54

¹⁰  The Bet Yosef questions the Rambam’s implication that the borrower should show respect and offer food and drink in return, which is an issue of ribbit with money (as the borrower is giving food and drink to this individual as a favor to the lender). The Bet Yosef proposes that the Mishna is highlighting two separate issues: (1) ribbit devarim, verbal interest, and (2) doing a favor for a third party because of the lender, which is also prohibited since the lender derives benefit, hana'ah, from it. The Bach states that the novel insight is that even if one wouldn't have otherwise listened to the lender's request, it's still forbidden. The Taz (5), on the other hand, explains that since Jews are naturally hospitable and would have accommodated the lender anyway, the fact that they're only doing so because the lender asked makes it forbidden, assur.

  לא יאמר לו הודיעני אם בא איש פלוני ממקום פלוני ¹¹

¹²  Sefer Hora’a Berura 160:56

¹³  Rav Moshe Levi (Milve Hashem 8:13) explains that this logic does not apply to greetings, since there is no reciprocal greeting from the lender that can neutralize the greeting extended by the borrower.

By Rabbi Nissan Shalomayev
Rav, Bukharian Jewish Cong. of Hillcrest, Kehilat Ohr V'Achdut