The presumption is that no one defaults within their time.
The rabbi argued in a lesson on learning and ruling that the presumption that a person does not repay within his time is not relevant to our day when interest is charged.
This means that a majority needs to be checked to see if this assessment is correct.
I claim that presumption is not based on the law of a statistical majority. This can be proven from Rabbi Meir, who does not believe that there is a statistical majority, a Dalit majority, but certainly admits that there is such a thing as presumption.
An assumption is not a general assessment. Rather, it is an assumption that we act upon. The very fact that there is a time for repayment is itself an assumption that one should not assume that a person will repay before the time because then they would advance the time for repayment for him. We assume that a person will repay on time and based on this assumption we determine a time for him. Therefore, this assumption is valid forever.
In my opinion, I would add that according to this interpretation, this assumption is within the scope of a form and not just a social norm. Why, because the Torah seeks the one and primary source that is the basis for social behavior. And the perception of unity as the basis of plurality is the essence of the Torah!
I never claimed this. I gave as an example a situation where this assumption would not be relevant. For example, if we think about mortgages today and the like. This is not a factual claim.
Regarding your general claim about assumptions, it is incorrect. There are assumptions that are leadership assumptions (the fivefold assumption of kosher) and there are assumptions that are reality assessments.
I say that even if there is a mortgage and interest, then the law is that no one repays within the time limit. Because this is not an assessment but a guideline in which we operate. And the proof of this guideline is that a time is also set in a mortgage for paying off a debt. And the assumption that he will repay before the time for repayment comes is not correct by the very fact of setting the time for repayment.
And I would be happy to receive evidence that there are assumptions that are an assessment of reality that such assumptions would not be valid for Rabbi Meir.
And I claim that grandma has wheels. Some things don't need evidence.
When the rabbi talks about assessing a situation, he means that he is testing something and from his testing he comes to a statistical conclusion.
This is not the meaning of an assumption. We do not test anything to reach an assumption.
An assumption is a basic premise on which we act anyway. An axiom. Why? Like this. Because everything needs an axiom, as well as behavioral norms.
The Torah must analyze the situation and identify the axioms that we act on. Then call them an assumption.
An assumption, then, is an initial state of default. It does not arise from any investigation. It exists because some assumption is required. And this assumption is rooted in our most basic behavior. Not because we have proof of it and not because it is likely to be so. But because any other assumption would be from the negation of this assumption.
Everything has a reason. Therefore, the initial thing that we see is holding it to its reason. A child who grows up with his parents, if they do not say anything, has a reason and he assumes that his reason is his father and mother, the people who raise him. Why? Because they are primary in his perception.
So too with a person who has a loan and has time to repay. The initial picture of repayment is when the time comes. Why? Because first he does not have to repay and therefore the initial picture of debt repayment appears precisely when the time comes. Therefore, it is a strong. It has nothing to do with assessing the situation!!
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