Talmud for Makkot 1:1

משנה כיצד העדים נעשים זוממין מעידים אנו באיש פלוני שהוא בן גרושה או בן חלוצה אין אומרין ייעשה זה בן גרושה או בן חלוצה תחתיו אלא לוקה ארבעים מעידים אנו באיש פלוני שהוא חייב גלות אין אומרים יגלה זה תחתיו אלא לוקה ארבעים מעידין אנו באיש פלוני שגירש את אשתו ולא נתן לה כתובתה והלא בין היום בין למחר סופו ליתן לה כתובתה אלא אומדים כמה אדם רוצה ליתן בכתובתה של זו שאם נתאלמנה או נתגרשה ואם מתה יירשנה בעלה:

From when may one recite Shema in the evening? From the time the Kohanim go in to eat their Terumah (produce consecrated for priestly consumption). Until the end of the first watch, says Rabbi Eliezer. And the Sages say: Until [astronomical] midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He to them: If dawn has not broken, you are obligated to recite it. And it is not only in this case that they said it! Rather, in all cases where the Sages said "only until midnight," the obligation remains until the break of dawn. [e.g.] Burning the fats and limbs [of the sacrifices, on the Temple altar] — the obligation is until the break of dawn. [e.g.:] All [sacrifices] which may be eaten for one day — the obligation is until the break of dawn. If that is so, why did the Sages say, "until midnight?" To distance a person from transgression.

Jerusalem Talmud Sheviit

Rebbi Yose ben Rebbi Abun in the name of Rav: If somebody gives a loan to a person on condition that the Sabbatical not remit it, the Sabbatical does not remit⁶²In the Babli (Makkot 3b), Samuel is reported to have declared that the Sabbatical will remit. In the end, a fine distinction is made in the wording. If the contract reads that the debtor will not enforce the remission, that condition is valid. But if the contract reads that the Sabbatical should have no influence, that would mean abrogating a Torah law and the condition is invalid., as we have stated⁶³Mishnah Makkot 1:2, dealing with witnesses who falsely testify that a debtor has promised to pay within 30 days when in fact he is obligated to pay after ten years, they are sentenced to pay the present value of the debt due in ten years.: “Whether he gives it after thirty days or after ten years.” Are there ten years without a Sabbatical? Rav Huna said, Rav Naḥman bar Jacob and Rav Sheshet disagreed. One of them said, if the loan was given on a pledge⁶⁴As noted in the Mishnah. In the Babli, this explanation is attributed to the later Amora Rava., but the other said, if he writes him a prozbol⁶⁵Explained in the next Mishnah, cf. Note 80..

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