DEUT700 … one sees that the tendency of the rabbis was to revise the biblical law in light of radically different ethical standards. Radical revisionism of biblical texts usually reflects a large "gap" between the ethical setting of the Bible and its ancient near Eastern setting and the new ethical setting of Judaism in the post-biblical era. Other examples of this radical revisionism are reflected in the Taqanat Prosbul (literally: "a legal correction before the council" by Hillel and Rabbi Yohanan's abrogation of the "trial of ordeal" of the Sotah or "errant" wife. In both cases, the gap between the ethical setting of the Bible and that of the rabbis made outright abrogation or radical revision a necessity. In the case of the Prosbul for example, the change involved the common, Israelite agricultural setting of the Bible which demanded communal economic commitment and allowed for the cancellation of all loans at the beginning of every seventh, sabbatical year (this and following two versus). In the post-biblical, new political, social and economic reality of Hellenism this law no longer fulfilled its initial purpose and in fact seems to have created a reluctance among Jews to lend money in the years preceding the sabbatical year. Hillel created a legal fiction whereby the loans were not completely canceled in the seventh year and while this "correction" seems to abrogate the law it indirectly allows for its (at least partial) ethical fulfillment. Mishnah, Sheviit 10.3-4.