Forum, from Jakarta to Montréal
- The objective of the World Social Forum 2016 Collective is to bring together between 50 and 80 thousand people in Downtown Montreal from August 9 to 14, 2016, including 5,000 representatives of local organizations and global civil society to propose and participate in more than 1,500 self-managed activities.
We have a booth in the Atium of the Desjardins Center, Metro Level, Institut Louis Even.
Following the success of the Swiss Federal initiative http://www.initiative-monnaie-pleine.ch/english/ which will be voted in the coming months, we want to create an international movement in support of this idea, positive money or full money. This particular initiative provides direct payments of money creation to all inhabitants of any country. Quantitative easings to people ![]()
Switzerland is politically unique in this regard as the Swiss Constitution provides a political instrument known as the Volksinitiative (Peoples’ Initiative) which enables Swiss citizens to launch an initiative aimed at changing specific provisions within the Swiss Constitution. To do so requires first of all the collection within an 18 month period of 100’000 valid signatures in support of the initiative. Should this hurdle be surmounted, the initiative would then be put to a national vote.
In a nut shell, the proposal extends the Swiss Federation’s existing exclusive right to create coins and notes, to also include deposits. With the full power of new money creation exclusively in the hands of the Swiss National Bank, the commercial banks would no longer have the power to create money through lending. The Swiss National Bank’s primary role becomes the management of the money supply relative to the productive economy, while the decision concerning how new money is introduced debt free into the economy would reside with the government. As is evident from the foregoing, the MoMo monetary reform initiative is essentially based on the monetary reform advocated by PositiveMoney.
For those interested in following the developments of the campaign, or who would like to understand the detailed provisions, including those relating to the transition period, please refer to the campaign website. The website is in German, French, and Italian, so language might present a limitation for many of you. Nevertheless, we do encourage you to visit the website and if you have specific questions, to leave a message in English. Someone from the team who speaks English will get back to you. The biggest challenge for the team at this stage of the campaign is to find the needed help and financing for signature collection. The minimum amount of funding required for a successful campaign is estimated to be 400’000 CHF or just over 270’000 GBP. Although, this is a non-UK initaitive, should the MoMo team succeed in putting such a fundamental reform proposal to a national vote, this would be a momentous achievement for the monetary reform movement in Europe and across the globe. All eyes would be fixed on Switzerland, because success for this small but significant player in the financial arena would inevitably have a ripple effect in other countries.” to “Suite à l'initiative fédérale suisse http://www.monnaie-pleine.chqui va être votée dans les mois à venir, créer un mouvement international de soutien à cette idée. Cette initiative prévoit notamment des versements directs des créations monétaires à tous les habitants du pays. http://www.initiative-monnaie-pleine.ch/fragen/
https://www.youtube.com/watch?v=iw_uVLHGWzs
Pour une monnaie bien commun. AAA+, pour une banque centrale coopérative et citoyenne. http://aaapositifs.ch/Why Southeast Asia Is the Undisputed King of Islamic Finance
Forum, from Jakarta to Montréal
- The objective of the World Social Forum 2016 Collective is to bring together between 50 and 80 thousand people in Downtown Montreal from August 9 to 14, 2016, including 5,000 representatives of local organizations and global civil society to propose and participate in more than 1,500 self-managed activities.
We have a booth in the Atium of the Desjardins Center, Metro Level, Institut Louis Even.
Switzerland is politically unique in this regard as the Swiss Constitution provides a political instrument known as the Volksinitiative (Peoples’ Initiative) which enables Swiss citizens to launch an initiative aimed at changing specific provisions within the Swiss Constitution. To do so requires first of all the collection within an 18 month period of 100’000 valid signatures in support of the initiative. Should this hurdle be surmounted, the initiative would then be put to a national vote.
In a nut shell, the proposal extends the Swiss Federation’s existing exclusive right to create coins and notes, to also include deposits. With the full power of new money creation exclusively in the hands of the Swiss National Bank, the commercial banks would no longer have the power to create money through lending. The Swiss National Bank’s primary role becomes the management of the money supply relative to the productive economy, while the decision concerning how new money is introduced debt free into the economy would reside with the government. As is evident from the foregoing, the MoMo monetary reform initiative is essentially based on the monetary reform advocated by PositiveMoney.
For those interested in following the developments of the campaign, or who would like to understand the detailed provisions, including those relating to the transition period, please refer to the campaign website. The website is in German, French, and Italian, so language might present a limitation for many of you. Nevertheless, we do encourage you to visit the website and if you have specific questions, to leave a message in English. Someone from the team who speaks English will get back to you. The biggest challenge for the team at this stage of the campaign is to find the needed help and financing for signature collection. The minimum amount of funding required for a successful campaign is estimated to be 400’000 CHF or just over 270’000 GBP. Although, this is a non-UK initaitive, should the MoMo team succeed in putting such a fundamental reform proposal to a national vote, this would be a momentous achievement for the monetary reform movement in Europe and across the globe. All eyes would be fixed on Switzerland, because success for this small but significant player in the financial arena would inevitably have a ripple effect in other countries.” to “Suite à l'initiative fédérale suisse http://www.monnaie-pleine.chqui va être votée dans les mois à venir, créer un mouvement international de soutien à cette idée. Cette initiative prévoit notamment des versements directs des créations monétaires à tous les habitants du pays. http://www.initiative-monnaie-pleine.ch/fragen/
https://www.youtube.com/watch?v=iw_uVLHGWzs
Pour une monnaie bien commun. AAA+, pour une banque centrale coopérative et citoyenne. http://aaapositifs.ch/
Why Southeast Asia Is the Undisputed King of Islamic Finance
The annual World Islamic Economic Forum is always intended to be a global discussion. Nonetheless, this year's forum, which ended on Thursday in Jakarta, highlighted one region in particular as a heavyweight in the global Islamic economy: Southeast Asia. That 63 percent of the forum's 4,200 participants from 73 countries were Indonesian, and 24 percent Malaysian, was not just a function of geographic proximity and ease of travel. Even when it is hosted elsewhere, the forum reinforces the countries' dominance in the burgeoning world of Islamic finance.
The global Islamic economy is an amorphous concept comprising all manner of trade and financial services permitted by Islamic law, such as sukuk, Islamic bonds that avoid interest. In a sense, the Islamic economy consists of any transaction in which money is exchanged in accordance with Sharia principles, and the rules are never quite set in stone. According to simple directives laid out in Islamic verses and discussed over the centuries, Islamic economic law is constantly evolving. In addition, the varying interpretations of Islamic law have produced differing ideas of what constitutes Islamic fashion, food, travel, goods and finance from country to country. The Islamic economy is rife with competition to establish an accepted standard, for instance with a globally accepted halal certification label.
As interest in the sector grows among Muslim countries and their populations, the global Islamic economy is proving to be quite lucrative. In particular, Islamic finance is gaining traction worldwide, offering financial products and services comparable to those available in conventional markets but tailored to Islamic tenets. Rather than integrating with the global financial system, Islamic finance complements it, providing an extra tranche of financial services activity that appeals to Muslims. Estimated at $2 trillion — just 1 to 2 percent of the global financial system — Islamic finance is also much smaller than its conventional counterpart. But it is growing quickly.
Malaysia is the sector's undisputed leader. The country has crafted a dual banking system in which its conventional financial sector runs alongside an Islamic one, and it is responsible for 52 percent of the global Islamic bonds that are outstanding today. Malaysia is also the only country with a healthy domestic Islamic bond market denominated in a local currency. Beyond bonds, roughly 75 percent of the securities listed on Bursa Malaysia, Kuala Lumpur's stock exchange, are Sharia-compliant.
Several factors have contributed to the country's success in Islamic finance, but none more so than the support of its government. In the 1980s, then-Prime Minister Mahathir Mohamad oversaw the formalization of the sector, which he envisioned as a way to bring ethnic Malays into the formal economy then dominated by ethnic Chinese. In the years since, Kuala Lumpur has established a strong, centralized regulatory structure under its central bank, setting it apart from countries trying to catch up to Malaysia, including those in the Gulf Cooperation Council (GCC), which have less centralized banking systems. This has enabled Malaysia's Islamic finance sector to stay innovative and to defy other countries' attempts to surpass it, even as lower oil prices and an overall economic slowdown in Asia have hampered it in the past few years.
Then there is Indonesia, the world's most populous Muslim country, the Islamic world's largest economy, and the host of this year's World Islamic Economic Forum. Indonesia is a burgeoning force in the world of Islamic finance. At the forum, the country unveiled plans — including a banking agreement with Malaysia and a memorandum of understanding with Bursa Malaysia to jointly develop their Islamic capital markets — to further cultivate its Islamic financial sector. Though Jakarta hopes to develop its own Islamic finance industry, it is no surprise that it is taking cues from Malaysia. At the same time, Malaysia is eager to expand its presence in Indonesia, given Jakarta's potential.
Outside Southeast Asia, Islamic finance has taken off in the GCC, as well as in conventional finance capitals such as London, Singapore and Hong Kong, where more and more banks offer Islamic financial products. As part of its effort to increase its share of the global Islamic economy, the GCC began holding its own global summit several years ago. Still, the numbers don't lie. Southeast Asia is well ahead when it comes to Islamic finance, a truth that this year's World Islamic Economic Forum only reaffirmed.
Encyclical of Pope Benedict XIV
Pope Denounces Usury as Inhuman
Says Illegal Lending is a “Dramatic Scourge”, Affront to Human Dignity
Pope Francis has denounced usury as inhuman, against human dignity and “a dramatic social ill”.
Greeting the National Council of Anti-Usury Foundations after today’s weekly general audience, he said he hoped these institutions “may intensify their commitment alongside the victims of usury, a dramatic social ill.”
“When a family has nothing to eat, because it has to make payments to usurers, this is not Christian, it is not human!,” he said. “This dramatic scourge in our society harms the inviolable dignity of the human person”.
Usury, the practice of illegally lending money with a very high amount of interest, has become more widespread in recent years as individuals and families have struggled to make ends meet during the economic crisis.
In Britain alone, borrowers are paying an estimated £700 million ($1.2 billion) a year to predatory extortionists, according to Illegal Money Lending Team, a UK charity. The organisation says 60 victims of loan sharks are currently in witness protection programmes to avoid intimidation and violence from illegal lenders, according to a Jan. 24 article in the Guardian newspaper.
Also after today’s general audience, the Pope offered some special words to the “Carta di Roma” and “Casa Alessia” associations, which both work to help the needy and refugees, and encouraged them to continue in their challenging work.
He also greeted the families of workers from Castelfiorentino, Italy, recently made redundant following the closure of Shelbox due to the current economic crisis. “While I express my closeness to you, I hope also that the competent authorities will make every effort to ensure that work, which is the source of dignity, is a central concern for all,” he said.
—
ON USURY AND OTHER DISHONEST PROFIT
Vix PervenitEncyclical of Pope Benedict XIV
To the Venerable Brothers, Patriarchs, Archbishops, Bishops and Ordinary Clergy of Italy.
Venerable Brothers, Greetings and Apostolic Benediction.
Hardly had the new controversy (namely, whether certain contracts should be held valid) come to our attention, when several opinions began spreading in Italy that hardly seemed to agree with sound doctrine; We decided that We must remedy this. If We did not do so immediately, such an evil might acquire new force by delay and silence. If we neglected our duty, it might even spread further, shaking those cities of Italy so far not affected.
Therefore We decided to consult with a number of the Cardinals of the Holy Roman Church, who are renowned for their knowledge and competence in theology and canon law. We also called upon many from the regular clergy who were outstanding in both the faculty of theology and that of canon law. We chose some monks, some mendicants, and finally some from the regular clergy. As presiding officer, We appointed one with degrees in both canon and civil law, who had lengthy court experience. We chose the past July 4 for the meeting at which We explained the nature of the whole business. We learned that all had known and considered it already.
2. We then ordered them to consider carefully all aspects of the matter, meanwhile searching for a solution; after this consideration, they were to write out their conclusions. We did not ask them to pass judgment on the contract which gave rise to the controversy since the many documents they would need were not available. Rather We asked that they establish a fixed teaching on usury, since the opinions recently spread abroad seemed to contradict the Church's doctrine. All complied with these orders. They gave their opinions publicly in two convocations, the first of which was held in our presence last July 18, the other last August 1; then they submitted their opinions in writing to the secretary of the convocation.
3. Indeed they proved to be of one mind in their opinions.
I. The nature of the sin called usury has its proper place and origin in a loan contract. This financial contract between consenting parties demands, by its very nature, that one return to another only as much as he has received. The sin rests on the fact that sometimes the creditor desires more than he has given. Therefore he contends some gain is owed him beyond that which he loaned, but any gain which exceeds the amount he gave is illicit and usurious.
II. One cannot condone the sin of usury by arguing that the gain is not great or excessive, but rather moderate or small; neither can it be condoned by arguing that the borrower is rich; nor even by arguing that the money borrowed is not left idle, but is spent usefully, either to increase one's fortune, to purchase new estates, or to engage in business transactions. The law governing loans consists necessarily in the equality of what is given and returned; once the equality has been established, whoever demands more than that violates the terms of the loan. Therefore if one receives interest, he must make restitution according to the commutative bond of justice; its function in human contracts is to assure equality for each one. This law is to be observed in a holy manner. If not observed exactly, reparation must be made.
III. By these remarks, however, We do not deny that at times together with the loan contract certain other titles-which are not at all intrinsic to the contract-may run parallel with it. From these other titles, entirely just and legitimate reasons arise to demand something over and above the amount due on the contract. Nor is it denied that it is very often possible for someone, by means of contracts differing entirely from loans, to spend and invest money legitimately either to provide oneself with an annual income or to engage in legitimate trade and business. From these types of contracts honest gain may be made.
IV. There are many different contracts of this kind. In these contracts, if equality is not maintained, whatever is received over and above what is fair is a real injustice. Even though it may not fall under the precise rubric of usury (since all reciprocity, both open and hidden, is absent), restitution is obligated. Thus if everything is done correctly and weighed in the scales of justice, these same legitimate contracts suffice to provide a standard and a principle for engaging in commerce and fruitful business for the common good. Christian minds should not think that gainful commerce can flourish by usuries or other similar injustices. On the contrary We learn from divine Revelation that justice raises up nations; sin, however, makes nations miserable.
V. But you must diligently consider this, that some will falsely and rashly persuade themselves-and such people can be found anywhere-that together with loan contracts there are other legitimate titles or, excepting loan contracts, they might convince themselves that other just contracts exist, for which it is permissible to receive a moderate amount of interest. Should any one think like this, he will oppose not only the judgment of the Catholic Church on usury, but also common human sense and natural reason. Everyone knows that man is obliged in many instances to help his fellows with a simple, plain loan. Christ Himself teaches this: "Do not refuse to lend to him who asks you." In many circumstances, no other true and just contract may be possible except for a loan. Whoever therefore wishes to follow his conscience must first diligently inquire if, along with the loan, another category exists by means of which the gain he seeks may be lawfully attained.
4. This is how the Cardinals and theologians and the men most conversant with the canons, whose advice We had asked for in this most serious business, explained their opinions. Also We devoted our private study to this matter before the congregations were convened, while they were in session, and again after they had been held; for We read the opinions of these outstanding men most diligently. Because of this, We approve and confirm whatever is contained in the opinions above, since the professors of Canon Law and Theology, scriptural evidence, the decrees of previous popes, and the authority of Church councils and the Fathers all seem to enjoin it. Besides, We certainly know the authors who hold the opposite opinions and also those who either support and defend those authors or at least who seem to give them consideration. We are also aware that the theologians of regions neighboring those in which the controversy had its origin undertook the defense of the truth with wisdom and seriousness.
5. Therefore We address these encyclical letters to all Italian Archbishops, Bishops, and priests to make all of you aware of these matters. Whenever Synods are held or sermons preached or instructions on sacred doctrine given, the above opinions must be adhered to strictly. Take great care that no one in your dioceses dares to write or preach the contrary; however if any one should refuse to obey, he should be subjected to the penalties imposed by the sacred canons on those who violate Apostolic mandates.
6. Concerning the specific contract which caused these new controversies, We decide nothing for the present; We also shall not decide now about the other contracts in which the theologians and canonists lack agreement. Rekindle your zeal for piety and your conscientiousness so that you may execute what We have given.
7. First of all, show your people with persuasive words that the sin and vice of usury is most emphatically condemned in the Sacred Scriptures; that it assumes various forms and appearances in order that the faithful, restored to liberty and grace by the blood of Christ, may again be driven headlong into ruin. Therefore, if they desire to invest their money, let them exercise diligent care lest they be snatched by cupidity, the source of all evil; to this end, let them be guided by those who excel in doctrine and the glory of virtue.
8. In the second place, some trust in their own strength and knowledge to such an extent that they do not hesitate to give answers to those questions which demand considerable knowledge of sacred theology and of the canons. But it is essential for these people, also, to avoid extremes, which are always evil. For instance, there are some who judge these matters with such severity that they hold any profit derived from money to be illegal and usurious; in contrast to them, there are some so indulgent and so remiss that they hold any gain whatsoever to be free of usury. Let them not adhere too much to their private opinions. Before they give their answer, let them consult a number of eminent writers; then let them accept those views which they understand to be confirmed by knowledge and authority. And if a dispute should arise, when some contract is discussed, let no insults be hurled at those who hold the contrary opinion; nor let it be asserted that it must be severely censured, particularly if it does not lack the support of reason and of men of reputation. Indeed clamorous outcries and accusations break the chain of Christian love and give offense and scandal to the people.
9. In the third place, those who desire to keep themselves free and untouched by the contamination of usury and to give their money to another in such a manner that they may receive only legitimate gain should be admonished to make a contract beforehand. In the contract they should explain the conditions and what gain they expect from their money. This will not only greatly help to avoid concern and anxiety, but will also confirm the contract in the realm of public business. This approach also closes the door on controversies-which have arisen more than once-since it clarifies whether the money, which has been loaned without apparent interest, may actually contain concealed usury.
10. In the fourth place We exhort you not to listen to those who say that today the issue of usury is present in name only, since gain is almost always obtained from money given to another. How false is this opinion and how far removed from the truth! We can easily understand this if we consider that the nature of one contract differs from the nature of another. By the same token, the things which result from these contracts will differ in accordance with the varying nature of the contracts. Truly an obvious difference exists between gain which arises from money legally, and therefore can be upheld in the courts of both civil and canon law, and gain which is illicitly obtained, and must therefore be returned according to the judgments of both courts. Thus, it is clearly invalid to suggest, on the grounds that some gain is usually received from money lent out, that the issue of usury is irrelevant in our times.
11. These are the chief things We wanted to say to you. We hope that you may command your faithful to observe what these letters prescribe; and that you may undertake effective remedies if disturbances should be stirred up among your people because of this new controversy over usury or if the simplicity and purity of doctrine should become corrupted in Italy. Finally, to you and to the flock committed to your care, We impart the Apostolic Benediction.
Given in Rome at St. Mary Major, November 1, 1745, the sixth year of Our Pontificate.
Pruzbal
The Torah (Devorim 15:2,9,10) tells us that a loan between Jews will become voided as a result of Shemita. This means that if the loan was due to be paid before the end of the Shemita year, it will no longer need to be paid. This is viewed as a Torah mandated charity in which the debt is wiped clean.
In the times of the second Temple, the great Hillel encouraged a method by which a loan can be preserved. This is called Pruzbal, which is a contraction of Aramaic words meaning a solution for the rich and the poor. By encouraging this solution the rich would be willing to lend money to the poor without the loan automatically being voided at the end of Shemita (Shulchan Aruch, Choshen Mishpat 67:30).
The function of the Pruzbal is based on a number of principles. Among them: The assumption that the law that loans are voided by Shemita is ![TEACH613 Pruzbal 2015 001]()
Rabbinic in our times (Shulchan Aruch, Choshen Mishpat 67:1) and that loans in the jurisdiction of a court will not be voided (ibid. 67: 11,18).
Rabbinic in our times (Shulchan Aruch, Choshen Mishpat 67:1) and that loans in the jurisdiction of a court will not be voided (ibid. 67: 11,18).The pruzbal procedure resembles is some ways a cross between the procedure of authorizing the sale of Chometz before Pesach, and the hatoras Nidarim procedure of Erev Rosh Hashana. It often involves a Kinyan, a statement in front of 2 or 3 qualified individuals, and a document that gets filled out. Please ask your Rabbinic adviser for guidance. Presented here is a sample Pruzbal as well as a pdf document which you can download.
Capitalism is essentially usury under the term capitalism that forms a kind of misdirection as to call the system a usurious system as it is would have stigmatized it. Western banks are trying to enter the area of Islamic finance. It is interesting that the spearhead in Malaysia in favour of Islamic Finance was Dr. Mahathir bin Mohammed. If you combine his gold dinar currency subject to the Sharia anti-usury laws, you have a system of finance in accordance with the Bible that does not contain within it the Aristotelian flaw explained in the piece "Goethe, Faust and the Euro" below. The system would be eternal. This is Islamic finance in theory but not necessarily in practice that will be outlined below.
Vix Pervenit is the last word in Catholicism regarding usury which still formally bans usury as a sin and usury was contemned recently by the Pope though it did not receive much attention (see below the quote). If you study the investment concept of Buffett on compounding his investment as the secret to his success, it encompasses the power of compound growth in the investment. For example, it appears that the Buffett goal is to attain at least a 20% compounded annual rate of return on his investment which on a million dollars over a hundred years compounds at 20% to $82,817,974,522,014.25. If the rate of growth is 10%, then it comes to $13,780,612,339.82. Now, if this is purely investment growth, it is licit as this is not usury. The model, though, gives us a picture of what a usury loan over that period would amount to at the end.
The question then is how do you run a bank with employees if you charge no interest to cover at least the expenses of the charitable lending institution. We were told by Islamic authorities that the banks do charge this cost in their loans, but some also add other extrinsic charges which end up at about the same level of the contemporary interest rate. If the loan were restricted to overhead, then under Vix Pervenit it would be regarded as licit under the concept of damnum emergins outlined below. When we talk about extrinsic charges it means charges that are not part of the intrinsically evil usury which is discussed in detail next.
As an example, we refer to the so-called banks named Monte Pietatis, or Mount of Piety, which were established in the Middle Ages in Italy for poor loans which charged their overhead costs on top of the monetary loan that the Catholic authorities called damnum emergins (direct loss) and this was regarded as extrinsic to the intrinsic evil of usury.. However, the Bible does not make any exceptions in its law for overhead or time consumed by the lender for the purpose of the charitable loan. The Biblical idea is something like you cannot be a little bit pregnant. It must be interpreted that the Bible does not contemplate a commercial loan without usury as the loan must be released at the end of seven years, and if the loan was made in the sixth year, it was released at the end of the seventh year period, and since all loans could not contain usury, and must be released, this loan and all loans must be understood as as a form of charity. The Bible does not contemplate commercial loans though they are certainly licit based on adhering to the year of release and the prohibition of usury (and the use of gold but certainly not fiat, fraudulent currency or credit).
In fact, Signor Antonio in Shakespeare's "Merchant of Venice" undermined the entire usury system by lending commercially without interest though it is doubtful he would have made any loans based on the year of release were it then adopted by the Catholic Church but rather formed licit partnerships. Shylock considered Signor Antonio a threat to his entire usury system as it was his control mechanism over Venetian society as the borrower is the lender's slave (Proverbs 22:7) and wanted his life. All of western civilization is now enslaved to the .0001% Shylocks. Many in the Middle East considered the source of the downfall of Saddam Hussein and Muammar Ghaddafi to be that they wished to switch away to gold from the fiat dollar as the ultimate control mechanism (combined with usury) which threatened the Shylocks who in the name of international finance and central banking similarly control the world today. These are the .0001%. Plus ca change, plus c'est la meme chose or the more things change the more they stay the same.
The rationale behind the bank of Monte PIetatis was that no one would loan to the poor under these circumstances which is not too different to the Talmudic thinking that the release provision of the Bible can be circumvented if the loan is made to an abstract institution as a court of law (Pruzbal).
These thoughts are rebutted by the Bible as follows in Deuteronomy 15 and it is our duty to spend our own time and that of society to make poor loans sufficient for the needy and it is unthinkable that we should charge the poor for this charitable service. Here is the Biblical quote:
7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:
8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.
10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
Deuteronomy 15King James Version (KJV)
15 At the end of every seven years thou shalt make a release.
2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord's release.
King James Bible: Deuteronomy 23:19:
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
