Jerusalem Talmud Gittin Chapter 4

הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְהִגִּיעַ בַּשָּׁלִיחַ אוֹ שֶׁשָּׁלַח אַחֲרָיו שָׁלִיחַ וְאָמַר לוֹ גֵּט שֶׁנָּתַתִּי לָךְ בָּטֵל הֲרֵי זֶה בָטֵל. קָדַם אֶצֶל אִשְׁתּוֹ אוֹ שֶׁשָּׁלַח אֶצְלָהּ שָׁלִיחַ וְאָמַר לָהּ גֵּט שֶׁשָּׁלַחְתִּי לָךְ בָּטֵל הוּא הֲרֵי זֶה בָטֵל. אִם מִשֶׁהַגִּיעַ הַגֵּט לְיָדָהּ שׁוּב אֵינוֹ יָכוֹל לְבַטְּלוֹ. הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ כול׳. הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. אָדָם מְבַטֵּל שְׁלִיחוּתוֹ בִּדְבָרִים. פָּתַר לָהּ מִשּׁוּם חוֹמֶר הוּא בָעֲרָיוֹת. עָשָׂה שָׁלִיחַ לְהוֹלִיךְ אֶת הַגֵּט צָרִיךְ לִיתְּנוֹ לָהּ בִּפְנֵי שְׁנַיִם. וְאֵין הַשָּׁלִיחַ עוֹלֶה לוֹ מִשּׁוּם שְׁנַיִם. הָלַךְ הַשָּׁלִיחַ לְבַטֵּל אֶת הַגֵּט צָרִיךְ לְבַטְּלוֹ בִּפְנֵי שְׁנַיִם. וְהַשָּׁלִיחַ עוֹלֶה מִשֵּׁם שְׁנַיִם. הָלַךְ לְבַטֵּל אֶת הַגֵּט. אַשְׁכְּחֵיהּ בְּאִיסְטְרָטָא. אֲמַר לֵיהּ. הַהוּא גִיטָא דִּיהָבַת לָהּ. אֲמַר לֵיהּ. יְכִילִי לָהּ. מִי מִישְׁתָּעֵי שֶׁמָּא נְפַל מִינֵּיהּ. אֲמַר לֵיהּ. לֹא אָמַרְתָּ לִי יְכִילִית לָהּ. אֲמַר לֵיהּ. יְכִילִי לָהּ וְאָמְרָת לִי. יְהֵא לִי בְיָדֵיךְ. מָה. מֵאַחַר שֶׁיֵּשׁ בְּיָדוֹ לְגָרֵשׁ נֶאֱמָן. אוֹ מֵאַחַר שֶׁנִּמְצָא בְיָדוֹ אֵינוֹ נֶאֱמָן. חָלָה שָׁלִיחַ. מָה אַתְּ עֲבַד לֵיהּ. כְּגִיטִּין כְּקִידּוּשִׁין. אִין תַּעַבְדִּינָהּ כְּגִיטִּין. בְּיַד כָּל אָדָם מָצוּי לְגָרֵשׁ. אִין תַּעַבְדִּינָהּ כְּקִדּוּשִׁין. לֹא בְיַד כָּל אָדָם מָצוּי לְקַדֵּשׁ.

MISHNAH: If somebody sent a bill of divorce to his wife and caught up with the agent, or he sent another agent after him and said: the bill of divorce I gave you is annulled, it is annulled. If he met his wife or he sent an agent to her and said: the bill of divorce I sent to you is annulled, it is annulled. After the bill of divorce came into her possession, he no longer can annul it. HALAKHAH: “If somebody sent a bill of divorce to his wife,” etc. This disagrees with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates the agent appointed by him by a declaration 4:9 ; in the parallel in the Babli, Qiddušin 59a , his reason is that words can be invalidated by words; he is opposed by R. Simeon ben Laqish. As an Amora, R. Joḥanan should not have the authority to contradict a Mishnah. . He explains it by the stringency of the rules of incest. If he appointed an agent to deliver the bill of divorce, the latter has to deliver it in the presence of two [witnesses]; the agent is not counted as one of the two. If another agent went to invalidate the bill of divorce, he has to invalidate it in the presence of two [witnesses] and the agent is counted as one of the two. If he met him on the road and asked him, what about the bill of divorce I gave you? He answered, I delivered it to her. While they were talking there, he dropped it. He said, did you not tell me that you delivered it to her? He explained, I delivered it to her and she said, keep it for me. What? Can he be believed since it is in his power to divorce, or can he not be believed because it is in his hand? If the agent fell sick, how do you treat this? By the rules of divorces or the rules of preliminary marriages? By the rules of divorces one can divorce through the agency of anybody. By the rules of preliminary marriages one cannot preliminarily marry through the agency of anybody.

בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן מִפְּנֵי תִיקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ שֵׁם עִירוֹ וְשֵׁם עִירָהּ וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ אִשָּׁה פְלוֹנִית וְכָל שֵׁם שֶׁיֵּשׁ לָהּ מִפְּנֵי תִיקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין כול׳. לֵית הָדָא פְלִיגָא עַל רֵישׁ לָקִישׁ. דְּרֵישׁ לָקִישׁ אָמַר. אֵין אָדָם מְבַטֵּל שְׁלִיחוּתוֹ בִּדְבָרִים. פָּתַר לָהּ בְּבֵית דִּין שֶׁכּוֹחוֹ מְרוּבֶּה. מִפְּנֵי תִיקּוּן הָעוֹלָם. אָמְרִין בְשֵׁם רֵישׁ לָקִישׁ. שֶׁלֹּא תָבוֹא לִידִי מַמְזֵירוּת. וְאָמְרִין בְשֵׁם רֵישׁ לָקִישׁ. שֶׁלֹּא תְהֵא יוֹשֶׁבֶת עֲגוּנָה. מָאן דְּאָמַר. שֶׁלֹּא תְהֵא יוֹשֶׁבֶת עֲגוּנָה. סְבוּרָה שֶׁבִּיטְּלָהּ וְהוּא לֹא בִיטֵּל וְנִמְצֵאת יוֹשֶׁבֶת עֲגוּנָה. וּמָאן דְּאָמַר. שֶׁלֹּא תָבוֹא לִידֵי מַמְזֵרוּת. סְבוּרָה שֶׁלֹּא בִיטֵּל וְהוּא בִיטֵּל. וְהִיא הוֹלֶכֶת וְנִישֵּׂאת בְּלֹא גֵט. וְנִמְצְאוּ בָנֶיהָ בָאִין לִידֵי מַמְזֵירוּת. סְבוּרָה שֶׁבִּיטֵּל וְהוּא לֹא בִיטֵּל וּבָא אַחֵר וְקִידְּשָׁהּ תּוֹפְסִין בָהּ קִידּוּשִׁין. וְהִיא סְבוּרָה שֶׁלֹּא תוֹפְסִין בָהּ קִידּוּשִׁין. וְהִיא מַמְתֶּנֶת עַד שֶׁיָּמוּת בַּעֲלָהּ הָרִאשׁוֹן וְהִיא הוֹלֶכֶת וְנִישֵּׂאת. וְנִמְצָא בָנֶיהָ בָאִין לִידֵי מַמְזֵירוּת. אָמַר רִבִּי מָנָא. סַלְקִית לִשְׁיָירָא וְשָׁמְעִית לְרִבִּי יַעֲקֹב בַּר אָחָא וְרִבִּי אִימִּי בְשֵׁם רֵישׁ לָקִישׁ. שֶׁלֹּא תָבוֹא לִידֵי מַמְזֵירוּת. אָמַר רַב הוּנָא. אֲפִילוּ כְּמָאן דְּאָמַר. שֶׁלֹּא תְהֵא יוֹשֶׁבֶת עֲגוּנָה אִית לֵיהּ שֶׁלֹּא תָבוֹא לִידֵי מַמְזֵירוּת. עָבַר וּבִיטְּלוֹ. נִישְׁמְעִינָהּ מִן הָדָא. אִם בִּיטְּלוֹ הֲרֵי זֶה מְבוּטָּל. דִּבְרֵי רִבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אֵינוֹ יָכוֹל לְבַטְּלוֹ וְלֹא לְהוֹסִיף עַל תְּנָאוֹ. יְאוּת אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַאי טַעֲמָא דְּרִבִּי. דְּבַר תּוֹרָה הוּא שֶׁיְּבַטֵּל וְהֵן אָמְרוּ שֶׁלֹּא בִיטֵּל. וְדִבְרֵיהֶן עוֹקְרִין דִּבְרֵי תוֹרָה. וְכִי שֶׁמֶן עַל זֵתִים וַעֲנָבִים עַל הַיַּיִן לֹא תוֹרָה הוּא שֶׁיִּתְרוֹם מִפְּנֵי גֶזֶל הַשֵּׁבֶט. וְהֵן אָמְרוּ שֶׁלֹּא יִתְרוֹם. וְלֹא עוֹד אֶלָּא שֶׁאָמְרוּ. עָבַר וְתָרַם אֵין תְּרוּמָתוֹ תְרוּמָה. רִבִּי אוֹשַׁעְיָה בַּר אַבָּא אָמַר לְרִבִּי יוֹדָן נְשִׂיָיא. בַּאֲגָדָה דְסַבָּךְ מָאן דַּיֵיק לָן. אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ. הַגַּע עַצְמָךְ דַּהֲוָה שְׁמֵיהּ רְאוּבֵן וָאַפִּיק שְׁמֵיהּ שִׁמְעוֹן. אֶלָּא אֲנִי פְלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לִי. יוֹתֵר מִיכֵּן אָמְרוּ. הָיוּ לוֹ שְׁתֵּי נָשִׁים אַחַת בִּיהוּדָה וְאַחַת בַּגָּלִיל. וְלוֹ שְׁנֵי שֵׁמוֹת אֶחָד בִּיהוּדָה וְאֶחָד בַּגָּלִיל. וְכָתַב זֶה שֶׁבִּיהוּדָה לְגָרֵשׁ זוֹ שֶׁבַּגָּלִיל וְשֶׁבַּגָּלִיל לְגָרֵשׁ זוֹ שֶׁבִּיהוּדָה. אֵינָהּ מְגוּרֶשֶׁת. מַתְנִיתָא שֶׁהָיָה מִיהוּדָה וְכָתַב לְגָרֵשׁ בַּגָּלִיל. מִגָּלִיל וְכָתַב לְגָרֵשׁ בִּיהוּדָה. אֲבָל אִם הָיָה מִיהוּדָה וְכָתַב לְגָרֵשׁ בִּיהוּדָה. מִגָּלִיל וְכָתַב לְגָרֵשׁ בַּגָּלִיל. הֲרֵי זוֹ מְגוּרֶשֶׁת. אָמַר רִבִּי אִילַי. כַּתְּחִילָּה צָרִיךְ לוֹמַר. אֲנִי פְלוֹנִי שֶׁמִּיהוּדָה עִם כָּל שֵׁם שֶׁיֵּשׁ לִי בַגָּלִיל. אִם הָיָה שָׁרוּי בַּמָּקוֹם אֶחָד מְגָרֵשׁ לְאֵי זֶה שֶׁיִּרְצֶה. אָמַר רִבִּי יוֹסֵי. הָדָא דְאַתְּ אָמַר לְשֶׁעָבַר. אֲבָל לְכַתְּחִילָּה צָרִיךְ לְמֵיעֲבַד כְּהָדָא דְּרִבִּי אִילַי. אָמַר רִבִּי אָבִין. אִם יָצָא לוֹ שֵׁם בְּמָקוֹם אַחֵר צָרִיךְ לְהַזְכִּיר שְׁלָשְׁתָּן. תַּמָּן תַּנִינָן. כּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ. וְשׁוֹבֵר לְאִשָּׁה אַף עַל פִּי שֶׁאֵין בַּעֲלָהּ עִמָּהּ. וּבִלְבַד שֶׁיְּהֵא מַכִּירָם. וְהַבַּעַל נוֹתֵן אֶת הַשָּׂכָר. אָמַר רִבִּי אַבָּא. צָרִיךְ שֶׁיְּהֵא מַכִּיר אֶת שְׁנֵיהֶן. אָמַר רִבִּי לָא. צָרִיךְ שֶׁיְּהֵא מַכִּיר לָאִישׁ בַּגֵּט וְלָאִשָּׁה בְּשׁוֹבְרָהּ. רִבִּי אָבוּן בַּר חִיָיה בָּעֵי קוֹמֵי רִבִּי. הַגַּע עַצְמָךְ שֶׁהֵבִיא אִשָּׁה אֲחֶרֶת וְגִירֵשׁ בָּהּ. אָמַר לֵיהּ. לִכְשֶׁיָּבוֹאוּ וְיָעִידוּ הָעֵדִים. וְלֹא כֵן אָמַר רֵישׁ לָקִישׁ. עָשׂוּ עֵדִים הַחֲתוּמִים עַל הַשְּׁטָר כְּמִי שֶׁנֶּחְקְרָה עֵדוּתָן בְּבֵית דִּין. תַּמָּן בְּשֶׁאָמְרוּ. לֹא חָתַמְנוּ כָּל עִיקָּר. בְּרַם הָכָא בְּאוֹמְרִים. בַּזֶּה חָתַמְנוּ וְלֹא חָתַמְנוּ עַל זֶה. מַתְנִיתָא פְלִיגָא עַל רִבִּי אַבָּא. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ שֵׁם עִירוֹ וְשֵׁם עִירָהּ. אִם בַּמַּכִּירָהּ בְּזֶה צָרִיךְ לְשַׁנּוֹת אֶת שְׁמוֹתָם. אִית בַּר נַשׁ דְּחַכְמִין לְחַבְרֵיהוֹן בְּאַפִּין וְלָא יָדְעִין שִׁמְהַתְהוֹן. מַתְנִיתָא פְלִיגָא עַל רִבִּי אִילַי. הִתְקִין רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל שֶׁיְּהוּ כוֹתְבִין. אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ. אִשָּׁה פְלוֹנִית וְכָל שֵׁם שֶׁיֵּשׁ לָהּ. מִפְּנֵי תִיקּוּן הָעוֹלָם. מַתְנִיתָא בִּמְגָרֵשׁ בְּעַל כּוֹרְחוֹ. מַה דְּאָמַר רִבִּי אִילַא בִּמְגָרֵשׁ בִּרְצוֹנוֹ. וְאִית דְּבָעֵי מֵימַר בִּמְגָרֵשׁ בִּמְקוֹמוֹת אֲחֵרִים. מַה דְּאָמַר רִבִּי אִילַי בִּמְגָרֵשׁ בְּאוֹתוֹ מָקוֹם. כְּהָדָא דּוֹשׁוֹ אַחֲוֵי דְדוֹדוֹ הֲוָה מַשְׁבָּק אִיתְּתֵיהּ. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִין אָמְרִין. הִיא תִתֵּן אַגְרָא. וְהָתַנִּינָן. הַבַּעַל נוֹתֵן אֶת הַשָּׂכָר. רִבִּי אִילַי בְּשֵׁם שְׁמוּאֵל. בְּמוֹחֶלֶת לוֹ כְּתוּבָּתָהּ.

MISHNAH: In earlier times, he could go to a court at another place and annul [the bill of divorce]; Rabban Gamliel the Elder instituted that one should not do that because of the public good. In earlier times, his name and her name and the names of his and her towns could change; Rabban Gamliel the Elder instituted that one should write Mr. X and all his names, Mrs. Y and all her names, because of the public good. HALAKHAH: “In earlier times, he could go to court,” etc. Does this court, that the husband was able ad hoc to assemble three people as a court, and declare before them that he was revoking the agency given to the agent. This is the explanation accepted in the Babli in the name of Rav Naḥman, 32b. not disagree with Rebbi Simeon ben Laqish, since Rebbi Simeon ben Laqish said that nobody can annul an agency by speech 4:9 ; in the parallel in the Babli, Qiddušin 59a , his reason is that words can be invalidated by words; he is opposed by R. Simeon ben Laqish. As an Amora, R. Joḥanan should not have the authority to contradict a Mishnah. . Explain it in a fully constituted court. “Because of the public good.” They say in the name of Rebbi Simeon ben Laqish: That she should not risk bastardy. Some say in the name of Rebbi Simeon ben Laqish: That she should not remain anchored. He who said, that she should not remain anchored, [is afraid that] she turns out to be anchored if she thought that he annulled when he did not annul. He who said, that she should not risk bastardy, [is afraid that] her children will be bastards if she thought that he did not annul when he annulled, she goes and marries without a bill of divorce. If she thought that he annulled when he did not annul, another man comes and marries her preliminarily; the preliminary marriage is valid but she thinks it is invalid 1:1, Note 64 ). . She waits until her first husband dies, then she goes and marries [another man]; the result is that her children will be bastards. Rebbi Mana said, I went with a caravan and heard Rebbi Jacob bar Aḥa and Rebbi Immi in the name of Rebbi Simeon ben Laqish: That she should not risk bastardy. Rav Huna said, even the one who said that she should not remain anchored also agrees that she should not risk bastardy. If he transgressed and annulled? Let us hear from the following: “If he annulled it is annulled, the words of Rebbi. Rabban Simeon ben Gamliel says, he can neither annul it nor add to his condition.” Rabban Simeon ben Gamliel says it correctly. What is the reason of Rebbi? It is the word of the Torah that he has the power to annul but they said, he shall not annul. Can their word uproot the words of the Torah? But is it not from the Torah that one may [give as heave] olives for oil and grapes for wine, but because of robbing the tribe 1:4, Mishnah and Note 137. Biblical heave is due only for “grain, cider, and oil”. The prohibition to satisfy the tithing duty with unprocessed grapes and olives is strict only according to the House of Hillel; they hold that if olives were given as heave for olive oil then both the olives and the oil remain ṭevel , untithed, by rabbinic decree and their consumption is a deadly sin. they said not only that one may not give heave [in this way] but if he transgressed and gave, his heave is not heave. Rebbi Oshaia bar Abba said to Rebbi Yudan the Prince: Who could tell exactly what your ancestor meant? “Mr. X and all his names.” Think of it, if his name was Reuben and he went away under the name of Simeon. But: “I am X and every other name which I have.” “In addition, they said if he had two wives, one in Judea and one in Galilee, and he is known by two names, one in Judea and one in Galilee. He used [his name] in Judea to divorce the one in Galilee and [his name] in Galilee to divorce the one in Judea. Neither one is divorced.” This baraita if he was in Judea and wrote to divorce in Galilee or in Galilee and wrote to divorce in Judea. But if he was in Judea and wrote to divorce in Judea, or in Galilee and wrote to divorce in Galilee, she is divorced. Rebbi Ilai said, according to the rules he has to say: “I am X with every other name which I have in Galilee.” If he was at another place, he can divorce either one he wishes. Rebbi Yose said, one says that if he did it והוא . . But to start out he has to follow Rebbi Ilai. Rebbi Abin said, if he is known by (another) name at another place, he has to mention all three. There, we have stated 10:4 . The statements of rabbis Abba and La (Ilai) are also quoted there in Halakhah 10:4. : “One writes a bill of divorce for a man even if his wife is not with him, and a receipt due her at her divorce. for a woman even if her husband is not with her, and the husband pays the fee.” Rebbi Abba said, he has to know both of them. Rebbi La 167b , his statement is attributed to Rav. said, he has to know the husband for the bill of divorce and the wife for her receipt. Rebbi Abun bar Ḥiyya asked before Rebbi [ 3:5 ). ]: Think of it, if he brought another woman and divorced by means of her from the husband’s local property? . He said to him, let the witnesses come and testify. But did not Rebbi Simeon ben Laqish say 2:3, Note 56 , Ševi‘it 10:5, Note 96 ( Baba Batra 10:16 , 14d 1.26); Babli 3a , Ketubot 18b . Signatories of documents cannot claim that they never signed unless they claim that the signatures are forgeries. that they considered witnesses who signed a document as if their testimony had been cross-examined in court? There, if they said, we did not sign at all. But here if they say, we signed this but not that. The Mishnah disagrees with Rebbi Abba: “In earlier times, his name and her name and the names of his and her towns could change.” If he knows them, why would he change their names? There are people who know others by sight but do not know their names. The Mishnah disagrees with Rebbi Ilai: “Rabban Gamliel the Elder instituted that one should write Mr. X and all his names, Mrs. Y and all her names, because of the public good.” The Mishnah about one who is forced to divorce 7:10 ) when the husband’s cooperation cannot be taken for granted. , Rebbi Ila speaks about one who divorces on his initiative; some want to say if he divorces at another place. For example Doso, Dodo’s brother, divorced his wife. The case came before the rabbis who said that she should pay the fee 168a , agrees that current rabbinic practice requires the wife to pay the scribe to prevent the husband from dragging his feet once the couple has decided on a divorce. . But did we not state: “the husband pays the fee”? Rebbi Ilai in the name of Samuel: If she forgives him her ketubah .

אֵין אַלְמָנָה נִפְרַעַת מִנִּיכְסֵי יְתוֹמִין אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְּתוֹמִים כָּל מַה שֶׁיִּרְצוּ וְגוֹבָה אֶת כְּתוּבָּתָהּ וְהָעֵדִים חוֹתְמִין עַל הַגֵּט מִפְּנֵי תִיקּוּן הָעוֹלָם. הִּלֵּל תִּיקֵּן פְּרוֹזְבּוֹל מִפְּנֵי תִיקּוּן הָעוֹלָם. אֵין אַלְמָנָה נִפְרַעַת מִנִּיכְסֵי יְתוֹמִין כול׳. בָּרִאשׁוֹנָה הָיוּ נִשְׁבָעוֹת לַשֶּׁקֶר וְקוֹבְרוֹת אֶת בְּנֵיהֶם. שֶׁנֶּאֱמַר לַשָׁוְא הִכִּיתִי אֶת בְּנֵיכֶם. וְעוֹד שֶׁאֵימַת נְדָרִים עֲלֵיהֶן יוֹתֵר מִן הַשְּׁבוּעוֹת. עָבְרָה וְנִשְׁבְּעָה. רַב הוּנָא אָמַר. אִם נִשְׁבְּעָה נִשְׁבְּעָה. רַב אָמַר לְכַלָּתֵיהּ. אִילּוּלֵיהּ דַאֲנָא וַותְּרָן אֲפִילוּ קֳלוֹסִיתֵּיהּ דְּעַל רֵישָׁךְ דִּידִי הוּא. שְׁמוּאֵל אָמַר. זָכַת בַּכֵּלִים שֶׁעָלֶיהָ. מַתְנִיתָא מְסַיְיעָא לֵיהּ לִשְׁמוּאֵל. אֵין לוֹ לֹא בִכְסוּת אִשְׁתּוֹ וְלֹא בִכְסוּת בָּנָיו. רַב הוּנָא אָמַר. מִפְּנֵי מַה הִתְקִינוּ זְמַן בַּגֵּט. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. מַעֲשֶׂה בְאֶחָד שֶׁהָיָה נָשׂוּי אֶת בַּת אֲחוֹתוֹ וְזִינָת עַד שֶׁהִיא אֵשֶׁת אִישׁ. הֶָלַךְ וְהִקְדִּים זְמַנּוֹ בַגֵּט. אָמַר. מוּטָב שֶׁתִּידּוֹן כִּפְנוּיָה וְאַל תִּדּוֹן כְּאֵשֶׁת אִישׁ. אָמַר רַב הוּנָא. קַשִּׁיתָא קוֹמוֹי רַב יַעֲקֹב בַּר אָחָא. כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִן דִּבְרֵיהֶן. בְּרַם כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִן הַתּוֹרָה. וְהִילֵּל מַתְקִין עַל דְּבַר תּוֹרָה. אָמַר רִבִּי יוֹסֵי. וְכִי מִשָּׁעָה שֶׁגָּלוּ לְבָבֶל כְּלוּם נִפְטְרוּ אֶלָּא מִמִּצְוֹת הַתְּלוּיוֹת בָּאָרֶץ. וְהַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ. חָזַר רִבִּי יוֹסֵי וְאָמַר. זֶה דְּבַר הַשְּׁמִיטָּה שָׁמוֹט. בְּשָׁעָה שֶׁהַשְּׁמִיטָּה נוֹהֵג בָּאָרֶץ מִדְּבַר תּוֹרָה הַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ דְּבַר תּוֹרָה. בְּשָׁעָה שֶׁהַשְּׁמִיטָּה נוֹהֵג בָּאָרץ מִדִּבְרֵיהֶן הַשְׁמֵט כְּסָפִים נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ מִדִּבְרֵיהֶן. תַּמָּן אָמְרִין. אֲפִילוּ כְּמָאן דְּאָמַר. מַעְשְׂרוֹת מִדִּבְרֵי תוֹרָה. מוֹדֶה בִשְׁמִיטָּה שֶׁהִיא מִדִּבְרֵיהֶן. וְזֶה דְּבַר הַשְּׁמִיטָּה שָׁמוֹט. רִבִּי אוֹמֵר. שְׁנֵי שְׁמִיטִּין שְׁמִיטָָּה וְיוֹבֵל. בְּשָׁעָה שֶׁהַיּוֹבֵל נוֹהֵג הַשְּׁמִיטָה נוֹהֶגֶת מִדִּבְרֵי תוֹרָה. פָּסְקוּ הַיּוֹבֵילוֹת נוֹהֶגֶּת שְׁמִיטָּה מִדִּבְרֵיהֶן. אֵימָתַי פָּסְקוּ הַיּוֹבֵילוֹת. לְכָל יוֹשְׁבֶיהָ. בִּזְמַן שֶׁיּוֹשְבִין עָלֶיהָ וְלֹא בִזְמַן שֶׁגָּלוּ מִתּוֹכָהּ. הָיוּ עָלֶיהָ וְלֹא הָיוּ מְעוּרְבָבִין שֵׁבֶט יְהוּדָה בְבִנְיָמִן וְשֵׁבֶט בִּנְיָמִן בִּיהוּדָה יָכוֹל יְהֵא הַיּוֹבֵל נוֹהֵג. תַּלְמוּד לוֹמַר יוֹשְׁבֶיהָ. לְכָל יוֹשְׁבֶיהָ. נִמְצֵאתָ אוֹמֵר. כֵּיוָן שֶׁגָּלוּ שֵׁבֶט רְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה בָּטְלוּ הַיּוֹבֵילוֹת.

MISHNAH: A widow can be paid from the orphans’ property only by an oath without swearing that nothing of her ketubah already came into her hand, similar to a woman who had received a down payment on her ketubah , cf. Ketubot 9:8 , 9 . . When they avoided letting her swear; if she then swore that she had received nothing, the widow involuntarily transgressed the prohibition of false oaths and the rabbis the prohibition of “putting a stone in the path of the blind.” , Rabban Gamliel the Elder instituted that she should make a vow. For these “vows of mortification”, see Introduction to Tractate Nedarim . on the instruction of the orphans for anything they would decide on and collect her ketubah , and that witnesses sign the bill of divorce because of the public good. Hillel instituted prozbol for the public good is a document which turns a private debt (subject to the laws of revocation in the Sabbatical year) into a public debt (exempt from these laws) in order to maintain an operating banking system; cf. Ševi‘it 10:3 ff. . HALAKHAH: “A widow can be paid from the orphans’ property only,” etc. Earlier they swore falsely and buried their children, since it is written. 2:30 . For the statement that children die for the parents’ sins of vows cf. Ketubot 7:7, Note 66 . : “For vain [vows] I smote your children.” In addition, they fear vows more than oaths, for vows with oaths only mentioned as an afterthought; cf. introduction to Tractate Nedarim , Note 4. . If she transgressed and swore? Rav Huna said, if she swore, she swore. Rav said to his daughter-in-law: If I were not a person readily making concessions, even the cover on your head would be my property. Samuel said, she acquires the garments which she is wearing, is in the Babli Ketubot 54a . . A Mishnah supports Samuel: “Neither his wife’s garments nor his children’s are his property 6:5. The family’s clothing cannot be counted as the husband’s property in bankruptcy proceedings. In the Babli, nevertheless practice is decided following Rav, against the Yerushalmi. .” Rav Huna said, why did they require a date on the bill of divorce? Because of an actual case. It so happened that a man was married to his sister’s daughter who committed adultery when she was still married. He predated the bill of divorce and said, it is better she should be judged as single rather than as a married woman. 10:3, explained there in Notes 83–88 . The Leiden ms. is denoted by ל , the Rome ms. by ר . Rav Huna, “ Rebbi Ḥuna”, “ Rebbi Jacob”, are the only ones which make sense in place and time. said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, ( Deut . 15:2 ) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. ( Deut . 15:2 ): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? ( Lev . 25:10 ) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ אִם לְשׁוּם עֶבֶד יִשְׁתַּעְבֵּד אִם לְשׁוּם בֶּן חוֹרִין לֹא יִשְׁתַּעְבֵּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אֻפּוֹתֵיקֵי לַאֲחֵרִים וְשִׁיחְרְרוֹ שׁוּרַת הַדִּין אֵין הָעֶבֶד חַיָיב כְּלוּם אֶלָּא מִפְּנֵי תִיקּוּן הָעוֹלָם כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר. עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ כול׳. רִבִּי אַבָּהוּ בְשֵׁם חִזְקִיָּה. בְּדִין הָיָה שֶׁאֲפִילוּ לְשֵׁם עֶבֶד לֹא יִשְׁתַּעְבֵּד. וְלָמָּה אָמְרוּ יִשְּׁתַּעְבֵּד. שֶׁלֹּא יְהֵא הָעֶבֶד מַבְרִיחַ עַצְמוֹ מִן שַׁבּוֹיִין. אָמַר רִבִּי זְעִירָא. מַתְנִיתָא אָמְרָה כֵן. רַבּוֹ נוֹתֵן אֶת דָּמָיו וּמְשַׁחְרְרוֹ. לֹא אָמְרוּ אֶלָּא רַבּוֹ. הָא אַחֵר לֹא. רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא. בְּדִין הָיָה אֲפִילוּ לְשֵׁם בֶּן חוֹרִין יִשְׁתַּעְבֵּד. וְלָמָּה אָמְרוּ לֹא יִשְׁתַּעְבֵּד. שֶׁלֹּא לְהוֹצִיא לוֹזָה עַל בְּנֵי חוֹרִין. אָמַר רִבִּי יוֹסֵי. אִם כֵּן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. שֶׁכְּשֵׁם שֶׁיִּשְׂרָאֵל מְצוּוִּין לִפְדּוֹת בֶּן חוֹרִין כָּךְ הֵן מְצוּוִּין לִפְדּוֹת אֵת הָעֲבָדִים. אָהֵן תַּנָּיָיא קַדְמִיָיא סְבַר מֵימַר. מִצוּוִּין הֵן לִפְדּוֹת בְּנֵי חוֹרִין וְאֵין מְצוּוִּין לִפְדּוֹת אֵת הָעֲבָדִים. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רֵישׁ לָקִישׁ אָמַר. הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר יֵיסִי בֶּן שָָׁאוּל בְּשֵׁם רִבִּי. הַמִּתְיָיאֵשׁ בְּעַבְדּוֹ אֵינוֹ רַשַּׁאי לְשַׁעְבְּדוֹ וְצָרִיךְ לִכְתוֹב לוֹ גֵּט שִׁיחְרוּר. שָׁמַע רִבִּי יוֹחָנָן וְאָמַר. יָפֶה לִימְּדֵנִי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כְּלוּם לָמְדוּ גֵּט שִׁחְרוּר לֹא מֵאִשָּׁה. מָה אִשָּׁה אֵינָהּ יוֹצְאָה מִשּׁוּם יִיאוּשׁ שֶׁצְּרִיכָה מִמֶּנּוּ גֵּט. אַף עֶבֶד אִינוֹ יוֹצֵא מִשּׁוּם יִיאוּשׁ וְצָרִיךְ גֵּט שִׁיחְרוּר. שִׁמְעוֹן בַּר בָּא בְּשֵׁם רִבִּי יוֹחָנָן. עֶבֶד שֶׁבָּרַח מִן הַשַּׁבּוֹיִין אֶצֶל רַבּוֹ אֵין רַבּוֹ רַשַּׁאי לְשַׁעְבְּדוֹ וְצָרִיךְ לִכְתוֹב לוֹ גֵּט שִׁיחְרוּר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן אָמַר. הַמַּפְקִיר אֶת עַבְדּוֹ אֵינוֹ רַשַּׁאי לְשַׁעְבְּדוֹ וְאֵינוֹ רַשַּׁאי לִכְתוֹב לוֹ גֵּט שִׁיחְרוּר. אָמַר לֵיהּ רִבִּי זְעִירָא. כָּל עָמָּא אָמְרִין דְּהוּא צָרִיךְ. וְאַתְּ אוֹמֵר. אֵינוֹ צָרִיךְ. שֶׁמָּא אֵינוֹ מְעַכְּבוֹ מִלּוֹכַל בַּפֶּסַח. כְּהָדָא דְתַנֵּי. וְכָל עֶבֶד אִישׁ מִקְנַת כֶּסֶף וּמַלְתָּה אוֹתוֹ. בְּשָׁעָה שֶׁהוּא עוֹבֵד אֶת רַבּוֹ הוּא מְעַכְּבוֹ לוֹכַל בַּפֶּסַח. וּבְשָׁעָה שֶׁאֵינוֹ עוֹבֵד אֶת רַבּוֹ אֵינוֹ מְעַכְּבוֹ מִלּוֹכַל בַּפֶּסַח. סִימֵּא שְׁתֵּי עַינָיו כְּאַחַת. הִפִּיל שְׁנֵי שִׁינָּיו כְּאַחַת. יוֹצֵא בָהֶן לַחֵירוּת. זוֹ אַחַר זוֹ. יוֹצֵא לַחֵירוּת בְּרִאשׁוֹנָה וְנוֹתֵן לוֹ דָמִים בַּשְּׁנִיָיה. רִבִּי אִילָא בְשֵׁם רֵישׁ לָקִישׁ כְּמָאן דְּאָמַר. אֵינוֹ צָרִיךְ לִכְתוֹב לוֹ גֵּט שִׁיחְרוּר. בְּרַם כְּמָאן דְּאָמַר. צָרִיךְ לִכְתוֹב לוֹ גֵּט שִׁחְרוּר. וְאַתְּ אוֹמֵר. מְשַׁלֵּם לוֹ. אֵין לִי אֶלָּא הַיּוֹצֵא בְשֵׁן וְעַיִן. מְנַיִין הַיּוֹצֵא בְכִיפָּה וּבהרנירק טיאונוס וּבְחֵרוּת שֶׁלַּמְּלָכִים. תַּלְמוּד לוֹמַר. לַחָפְשִי יְשַׁלְּחֶנּוּ מִכָּל מָקוֹם. בָּנָיו מָה הֵן. הַיּוֹצֵא בְּשֵׁן וָעַיִן בָּנָיו עֲבָדִים. וְהַיּוֹצֵא מִשּׁוּם יִיאוּשׁ בָּנָיו בְּנֵי חוֹרִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא מִסְתַּבְּרָא. חִילּוּפִין. הַיּוֹצֵא בְּשֵׁן וָעַיִן הוֹאִיל וְשִׁיחְרְרָתוֹ הַתּוֹרָה בָּנָיו בְּנֵי חוֹרִין. וְהַיּוֹצֵא מִשּׁוּם יִיאוּשׁ הוֹאִיל וְלֹא שִׁיחְרְרָתוֹ הַתּוֹרָה בָּנָיו עֲבָדִים. גֵּר שֶׁמֵּת וּבִזְבְּזוּ יִשְׂרָאֵל אֶת נְכָסָיו. וְהָיוּ שָׁם עֲבָדִים בֵּין גְּדוֹלִים בֵּין קְטַנִּים. יָצְאוּ לְחֵירוּת. אַבָּא שָׁאוּל אוֹמֵר. גְּדוֹלִים יָצְאוּ לְחֵירוּת. קְטַנִים לֹא יָצְאוּ לְחֵירוּת. לָמָּה. שֶׁהֵן יָצְאוּ בְמִיתַת רַבָּן. מֵעַתָּה אֲפִילוּ גְדוֹלִים. אָמַר רִבִּי בָּא. גְּדוֹלִים עַל יְדֵי שֶׁיֵּשׁ בָּהֶן דַּעַת לְזַכּוֹת אֶת עַצְמָן יָצְאוּ לְחֵרוּת. קְטַנִים עַל יְדֵי שֶׁאֵין בָּהֶן דַּעַת לְזַכּוֹת לְעַצְמָן לֹא יָצָא לְחֵירוּת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הֲלָכָה כְּאַבָּא שָׁאוּל. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. תַּמָּן אָמַר רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי יוֹסִי בֶּן שָׁאוּל בְּשֵׁם רִבִּי. הַמִּתְיָיאֵשׁ מֵעַבְדּוֹ אֵינוֹ רַשַּׁאי לְשַׁעְבֵּד בּוֹ. אָמְרִין. מַה דְאָמַר רִבִּי יְהוֹשֻׁעַ לְשַׁעְבֵּד. דְּלָא יְהַב לָא יְהַב. דִּילְמָא הֲלָכָה לְשַׁעְבְּדוֹ וְצָרִיךְ לִכְתוֹב לוֹ גֵּט שִׁיחְרוּר וְהָכָא הוּא אָמַר הָכֵין. שֶׁמַעְנוּ דְאָמַר רִבִּי יוֹחָנָן. יָפֶה לִימְּדֵנִי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דִּילְמָא הֲלָכָה כְּאַבָּא שָׁאוּל. אָמָתֵיהּ דְּרַבָּה בַּר זוּטְרָא עֲרָקָת. אִיתְיָיאֵשׁ מִינָּהּ. אָתָא שָׁאַל לְרִבִּי חֲנִינָה וּלְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אָמְרוּ. אֵינוֹ רַשַׁאי לְשַׁעְבְּדָהּ. מָהוּ לִכְתוֹב לָהּ גֵּט שִׁיחְרוּר. אָמְרוּ לֵיהּ. אִם כָּתַבְתָּ יְאוּת אַתְּ עֲבַד. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵה. עֶבֶד שֶׁנָּשָׂא בֶּן חוֹרִין לִפְנֵי רַבּוֹ יָצָא לְחֵירוּת. אָמַר רִבִּי יוֹחָנָן. אֶמֶשׁ הָיִיתִי יוֹשֵׁב וְשׁוֹנֶה. הַכּוֹתֵב כְּתַב קִידּוּשִׁין לְעַבְדּוֹ אוֹ כְתַב נִישּׂוּאִין לַאֲמָתוֹ. רִבִּי אוֹמֵר. זָכָה. וַחֲכָמִים אוֹמְרִים. לֹא זָכָה. אָהֵן תַּנַּיָיא קַדְמִיָיא סָבַר כְּרִבִּי זָכָה. מִי מְשַׁחְרֵר. רַב אָמַר. בֵּין רַבּוֹ הָרִאשׁוֹן וּבֵין רַבּוֹ הַשֵּׁינִי. אָמַר רִבִּי יוֹחָנָן. אֵין לָךְ מְשַׁחְרֵר אֶלָּא רַבּוֹ הָרִאשׁוֹן בִּלְבַד. הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. מַתְנִיתָא פְלִיגָא עַל רַב. יִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חָמֵיצוֹ אַחַר הַפֶּסַח מוֹתָּר בַּהֲנָאָה. אִין תֵּימַר. [בִּרְשׁוּת] יִשְׂרָאֵל הוּא וִיהֵא אָסוּר מָה עֲבִיד לָהּ רַב. אָמַר רִבִּי יוּדָן. קַל הוּא בְשִׁחְרוּר. כְּהָדָא דְתַנֵּי. הָעוֹשֶׂה עַבְדּוֹ אֻפּוֹתֵיקֵי. מְכָרוֹ אֵינוֹ מָכוּר. שִׁיחְרְרוֹ מְשׁוּחְרָר. חֵיילֵיהּ דְּרִבִּי יוֹחָנָן מִן הָדָא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר. אִילּוּ הַמְשַׁעְבֵּד שָׂדֶה לַחֲבֵירוֹ וְהָלַךְ וּמְכָרָהּ שֶׁמָּא אֵין בַּעַל חוֹב בָּא וְטוֹרֵף. אָמַר רִבִּי אַבָּהוּ. פָּתַח לָנוּ רִבִּי יוֹחָנָן פֶּתַח (ר׳) מֵאִיר בְּדָה כְאוֹרָה. לֹא מָצִינוּ עֶבֶד מִשְׁתַּחְרֵר וְחוֹזֵר וּמִשְׁתַּעְבֵּד. מֵעַתָּה לֹא יִכְתוֹב לוֹ שְׁטָר עַל דָּמָיו. אָמַר רִבִּי אִילָא. מוּטָּב שֶׁיֹּּאמַר לוֹ. תֵּן לִי מָאתַיִם זוּז שֶׁיֵּשׁ לִי בְיָדָךְ. וְלֹא שֶׁיֹּאמַר לוֹ. עַבְדִּי אַתָּה. רַבָּנִין דְּקַיְסָרִין אָמְרִין בְשֵׁם רִבִּי בִּיסָּא. אַתְיָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרִבִּי מֵאִיר. כְּמַה דְרִבִּי מֵאִיר קוֹנֵס בִּדְבָרִים כֵּן רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל קוֹנֵס בִּדְבָרִים. דְּתַנֵּי. שְׁטָר שֶׁיֵּשׁ בּוֹ רִבִּית קוֹנְסִין אוֹתוֹ וְאֵינוֹ גוֹבֶה לֹא אֶת הַקֶּרֶן וְלֹא אֶת הָרִיבִּית. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. גּוֹבֶה אֶת הַקֶּרֶן וְלֹא אֶת הָרִיבִּית.

MISHNAH: If a slave was kidnapped and ransomed, if it was as a slave he shall serve, if as a free person he shall not serve; Rabban Simeon ben Gamliel says, in any case he shall serve. A slave whom his master gave as mortgage to others and then freed in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes. HALAKHAH: “If a slave was kidnapped and ransomed,” etc. Rebbi Abbahu in the name of Ḥizqiah: It would be logical that even as a slave he should not have to serve. And why did they say, he has to serve? That a slave should not run away to the kidnappers. Rebbi Ze‘ira said, a baraita implies this: “His master pays his ransom and frees him.” They said that only about his master, not anybody else clause that the master frees the slave. The Tosephta implies that the community which ransoms the slave sends his master the bill with the slave. No other person has an interest in the slave. . Rebbi Ila in the name of Rebbi Yasa: It would be logical that even as a free person he should have to serve. Why did they say that he does not have to serve? Not to damage the reputations of free persons. Rebbi Yose said, but it is so: “Rabban Simeon ben Gamliel says, in any case he shall serve; just as Israel are obligated to ransom free persons so they are obligated to ransom slaves.” The first Tanna is of the opinion that they are obligated to ransom free persons but they are not obligated to ransom slaves. Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: Practice follows Rabban Simeon ben Gamliel 77a ); the Babli does not have to state that practice follows him. . Rebbi Simon in the name of Rebbi Joshua ben Levi: Yossi ben Shaul said in the name of Rebbi: A person who had given up hope to recover his slave 2:1, first line). It is stated later that an adult slave, being able to become a responsible person, acquires himself if he becomes ownerless. Since then he is a full Jew, if the owner later finds him, he cannot reduce him to slavery. But the former slave cannot marry a Jewish partner without a bill of manumission. is not entitled to enslave him but has to write him a bill of manumission. Rebbi Joḥanan heard this and said, Rebbi Joshua ben Levi taught us that correctly. Did they not infer the rules of a bill of manumission from women 29b ,41b; Ḥagigah 10a ; Qiddušin 23a ) from a comparison of the language used for the manumission of a handmaid ( Lev. 19:20 ) and the divorce of a wife ( Deut. 24:1 ). ? Just as a woman is not freed if [the husband] has given up hope, but she needs a bill of divorce from him, so a slave is not freed if [the master] has given up hope, but he needs a bill of manumission. Simeon bar Abba in the name of Rebbi Joḥanan: If a slave fled from the kidnappers to his master, the master may not enslave him but has to write him a bill of manumission. Rebbi Abbahu said in the name of Rebbi Joḥanan: If somebody declares his slave as ownerless he can neither enslave him nor write him a bill of manumission, free but unable to marry. . Rebbi Ze‘ira said to him, everybody says that he needs one; do you say that he does not need? Would he hinder him from eating the Passah [sacrifice] is not circumcised (or if a female slave, not inducted into the Jewish faith by immersion in a miqweh ), Ex. 12:43–45 . ? As it was stated: “The slave of any man, acquisition of his money, if you circumcise him.” Anytime he serves his master, he prevents his master from eating the Passah; if he does not serve his master, he does not prevent his master from eating the Passah; the master no longer is a patron. . If [the master] blinded [the slave’s] two eyes simultaneously, or broke two of his teeth simultaneously, the slave thereby obtains his freedom. 21:26–27 ordains freedom to a slave whose owner destroys one of his eyes or teeth. By rabbinic interpretation, this is extended to all important body parts. . One after the other, he obtains his freedom from the first [injury] and [the master] has to pay for the second. Rebbi Ila in the name of Rebbi Simeon ben Laqish: Following the opinion that [the master] does not have to write a bill of manumission for him. But following the opinion that [the master] has to write a bill of manumission for him, can you say that he has to pay him 24b ), this is a dispute among Tannaïm which is resolved by deciding that a bill of manumission is not needed for injury to teeth or eyes since the verse represents the bill of manumission, but is needed for all other body parts whose loss results in freedom to the slave only by rabbinic interpretation. The following sentence shows that this interpretation is not accepted in the Yerushalmi. In case a bill of manumission is required, damages can be claimed only after delivery of the bill. It seems that the baraita in Mekhilta dR. Ismael, Mišpaṭim 9, contains a polemic against the argument here since it emphasizes that the verse requires to send the slave to freedom for his tooth or for his eye; the singular implies that the slave can request payment for the second injury independent of his legal status. ? Not only does this apply to one who gains his freedom for a tooth or an eye, from where also that he may gain his freedom by a cap, or הרנירק טיאונוס as text woven into the cloth (but see next paragraph). In Massekhet ‘Avadim , end of Chap. 3, the baraita quoted here appears in one ms. as: “If he broke his two teeth simultaneously, or blinded his two eyes simultaneously, the slave goes to freedom and is not paid anything, one after the other he obtains his freedom for the first and is paid for the second. If he cut his flesh or destroyed a tooth which did not come out yet, he is freed by אנטוקטא, a tablet, a writing tablet, but not by קיפה of kings.” The word אנטוקטא was read by Pineles, דרכה של תורה, as vindicta , a reading accepted by all later lexicographers. It is likely that אנדוכתרי and its variants also represent forms of vindicta in Babylonian spelling, which does not show the usual exactness of transliterations in the Yerushalmi, standing for manumissio per vindictam , manumission by having the slave touched with a vindicta , or staff, by a duly authorized government official. Such a manumission is invalid in any case not ordered by the Torah. , or the king’s freedom, and per epistulam, also manumission in Egyptian law by declaration before a notary public and payment of the applicable tax (cf. R. Taubenschlag, The Law of Greco-Roman Egypt in Light of the Papyri , New York 1944, p.73). ? The verse says, “he shall send him to freedom”, in any way. What is the status of his children? The children of him who leaves for a tooth or an eye are slaves, the children of him who leaves by the loss of hope are free. Rebbi Yose ben Rebbi Abun said, that is unreasonable; it is the other way around. The children of one who leaves for a tooth or an eye are free because the Torah freed him. The children of one who leaves by the loss of hope are slaves because the Torah did not free him. If a convert died and Jews plundered his property, if there were slaves, either adult or underage, they gain their freedom. Abba Shaul said, the adults gain their freedom, the minors do not become free. Why? They are no longer property after their owner’s death. Then even adults? Rebbi Abba said, since adults are competent to acquire themselves, they gain their freedom. Minors, who are not competent to acquire for themselves, do not gain their freedom. Rebbi Joshua ben Levi said, practice follows Abba Shaul. The opinions of Rebbi Joshua ben Levi are contradictory. There, Rebbi Simon in the name of Rebbi Joshua ben Levi and Rebbi Yossi ben Shaul in the name of Rebbi said: A person who has given up hope to recover his slave 2:1, first line). It is stated later that an adult slave, being able to become a responsible person, acquires himself if he becomes ownerless. Since then he is a full Jew, if the owner later finds him, he cannot reduce him to slavery. But the former slave cannot marry a Jewish partner without a bill of manumission. is not entitled to enslave him. They said, what Rebbi Joshua said about enslaving, if he did not give, he did not give; perhaps practice would be to enslave him, therefore he has to write him a bill of manumission. And here, he says so! We heard that Rebbi Joḥanan said, Rebbi Joshua ben Levi taught us that correctly, perhaps practice follows Abba Shaul. The slave girl of Rabba bar Zuṭra ran away and he gave up hope to recover her. He went to ask Rebbi Ḥanina and Rebbi Joshua ben Levi. They said, he is not entitled to enslave her. How is it to write her a bill of manumission? They said to him, if you wrote, you did the right thing. Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: A slave who married as a free person read בַּת חוֹרִין “a free woman” instead of בֶּן חוֹרִין “a free man” in the ms. One has to assume that the Venice typesetter was influenced by the Babli since the ms. shows no correction by the editor of the print; the text makes perfect sense as it stands. Since a slave cannot marry, if the master organizes a marriage for him it is obvious (a) that the owner manumits the slave and (b) that the woman he marries must be free. in the presence of his master gained his freedom. Rebbi Joḥanan said, yesterday I was sitting and formulating: If somebody writes a document of preliminary marriage for his slave or a document of definitive marriage for his girl slave, Rebbi says, they acquired, but the Sages say, they did not acquire. The first Tanna follows Rebbi: he acquired. 2:2 , 1 . 24 ff.; variants noted פ . Who frees, the mortgaged slave who was manumitted. ? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Ḥaggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden 2:2 states that leavened matter pledged to a Jew is forbidden after Passover. This is explained in both Talmudim to refer to a contract which in case of foreclosure would retroactively transfer property rights to the creditor from the moment the loan was given. If the loan was given before Passover and foreclosed after Passover, the leavened matter was in the Jew’s possession during Passover and is permanently forbidden to Jews. In the Yerushalmi baraita one assumes that the contract states explicitly that the creditor would acquire property rights only after foreclosure. . What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed 7:1, Notes 23–27 . . The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasa’s name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meїr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meїr 10a 1.60 ; Babli 72a , Baba Qama 30b , Baba Batra 94b . Rabban Simeon ben Gamliel holds that the manumission of a pledged slave is illegal and therefore the perpetrator has to pay. . But the Sages say, one collects the principal but not the interest.

מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד דִּבְרֵי בֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים תִּיקַּנְתֶּם אֶת רַבּוֹ וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִישָּׂא שִׁפְחָה אֵינוֹ יָכוֹל בַּת חוֹרִין אֵינוֹ יָכוֹל יִבָּטֵל. וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לְפִירְיָיה וְרִבְיָיה שֶׁנֶּאֱמַר לֹא תוֹהוּ בְּרָאָהּ לָשֶׁבֶת יְצָרָהּ. אֶלָּא מִפְּנֵי תִיקּוּן הָעוֹלָם כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶּן חוֹרִין וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמַּאי. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין כול׳. הֵיאַךְ אֶיפְשָׁר חֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין. תִּיפְתָּר אוֹ כְרִבִּי. דְּרִבִּי אוֹמֵר. אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ. אוֹ דִבְרֵי הַכֹּל בְּעֶבֶד שֶׁלִּשְׁנֵי שׁוּתָפִין וְעָמַד אֶחָד מֵהֶן וְשִׁיחְרֵר חֶלְקוֹ. מָצָא מְצִיאָה. בְּיוֹם שֶׁל רַבּוֹ שֶׁל רַבּוֹ. בְּיוֹם שֶׁלְּעַצְמוֹ שֶׁלְּעַצְמוֹ. וְלֵית מָחָר בְּעֵי יְעַבְדָּהּ לֵיהּ לְמָרֵיהּ. קִידֵּשׁ אִשָּׁה. בְּיוֹם שֶׁל מָרֵיהּ אֵין חוֹשְׁשִׁין לְקִידּוּשָׁיו. בְּיוֹם שֶׁלְּעַצְמוֹ חוֹשְׁשִׁין לְקִידּוּשָׁיו. וְלֹא כֵן אָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין קִידֵּשׁ אִשָּׁה אֵין חוֹשְׁשִׁין לְקִידּוּשָׁיו. דִּכְוָותָה גֵּירַשׁ אֵין חוֹשְׁשִׁין לְגֵירוּשָׁיו. תַּמָּן תַּנִּינָן. אֵין נוֹשְׂאִין נָשִׁים בְּמוֹעֵד. שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. מִשּׁוּם בִּיטּוּל פִּרְיָיה וְרִבְיָיה. בְּעוֹן קוֹמֵי רִבִּי יוֹסֵי. עֵבֵד מָהוּ שֶׁיִּשָּׂא אִשָּׁה בְמוֹעֵד. אָמַר לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא. לִיבְטִיל. וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לְפִירְיָיה וְרִבְיָיה. וְאָמַר רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. כָּל שֶׁהוּא מְצוּוֶּה עַל פִּרְיָיה וְרִבְיָיה אָסוּר לוֹ לִישָּׂא אִשָּׁה בְּמוֹעֵד.

MISHNAH: A person who is half slave and half free works for his master one day and for himself one day, the words of the House of Hillel. The House of Shammai say, you provided for his master but you did not provide for him. He can marry neither a slave woman nor a free woman: shall he be alone? But the world was created only for procreation and increase, as it is said. 45:18 . : “He did not create it to be empty, He formed it to be settled.” For the public good one forces his master to manumit him and he writes a bond for half his value. The House of Hillel changed and instructed following the House of Shammai. HALAKHAH: “A person who is half slave and half free,” etc. How is it possible that anyone be half slave and half free? Explain it either following Rebbi, since Rebbi said that a person can free half of his slave 25b ) one holds that in the opinion of the rabbis opposed to Rebbi a person cannot free half of his slave but the freedom of a slave can be bought in installments. , or following everybody in the case of a slave belonging to two partners, when one of them manumitted his part. If he found anything of value, on his master’s day it belongs to his master 6:1, Note 10 ; Nedarim 11:8, Note 70 ), what he finds belongs to his master. , on his own day it belongs to him. But would he not on the next day turn it over to his master? If he entered a preliminary marriage. On his master’s day, one would not consider his marriage, on his own day one would consider his marriage. But did not Rebbi Ḥiyya say in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. There 1:7 . , we have stated: “One does not marry women on a holiday rights. .” Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase 1:7 1. 26ff. and the Babli, 8b/9a , the reason for the prohibition is a matter of disagreement among several authors. . They asked before Rebbi Yose: May a slave marry a woman on a holiday? He told them, let us hear from the following: “Shall he be alone? But the world was created only for procreation and increase!” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Anybody commanded to be fruitful and increase is forbidden to marry on a holiday 1:7 80d l. 30, quoted by Tosaphot Ḥagiga 2b , Giṭṭin 41b, s. v . לא . Tosaphot point out that in a certain sense a male slave cannot fulfill the commandment to be fruitful because he cannot have any family relationship with his biological children. .

הַמּוֹכֵר אֶת עַבְדּוֹ לַגּוֹיִם אוֹ לְחוּצָה לָאָרֶץ יָצָא בֶּן חוֹרִין. אֵין פּוֹדִין אֶת הַשְּׁבוּיִין יוֹתֵר עַל כְּדֵי דְמֵיהֶן מִפְּנֵי תִיקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין מִפְּנֵי תִיקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִפְּנֵי תַקָּנַת שְׁבוּיִים. וְאֵין לוֹקְחִין סְפָרִים תְּפִילִין וּמְזוּזוֹת מִן הַגּוֹיִים יוֹתֵר עַל כְּדֵי דְמֵיהֶן מִפְּנֵי תִיקּוּן הָעוֹלָם. הַמּוֹכֵר אֶת עַבְדּוֹ לַגּוֹיִם כול׳. לְגוֹי אֲפִילוּ בְאֶרֶץ יִשְׂרָאֵל. מִי מְשַׁחְרְרוֹ. רַבּוֹ רִאשׁוֹן נוֹתֵן דָּמָיו וְהַשֵּׁינִי מְשַׁחְרְרוֹ. וּבְחוּצָה לָאָרֶץ אֲפִילוּ יִשְׂרָאֵל. נֵימַר. אִם יָדַע רַבּוֹ הַשֵּׁנִי שְׁנֵיהֶן נוֹתְנִין אֶת דָּמָיו. וְאִם לָאו הָרִאשׁוֹן נוֹתֵן אֶת דָּמָיו וְהַשֵּׁנִי מְשַׁחְרְרוֹ. אֲנִי פְלוֹנִי בֶּן פְּלוֹנִי מוֹכֵר אֶת עַבְדִּי פְלוֹנִי אַנְטִיוֹכֶי. יָצָא לְחֵירוּת. מִשֶּׁהוּא בְלוֹד לֹא יָצָא לְחֵירוּת. תַּנֵּי. יוֹצֵא עֶבֶד עִם רַבּוֹ בְּחוּצָה לָאָרֶץ. לְפִיכָךְ אִם מְכָרוֹ לְשָׁם מָכוּר. בָּא מֲחוּצָה לָאָרֶץ עַל מְנָת לַחֲזוֹר כּוֹפִין אוֹתוֹ לְמָחָר לַחֲזוֹר. עַל מְנָת שֶׁלֹּא לַחֲזוֹר אֵין כּוֹפִין אוֹתוֹ לַחֲזוֹר. בָּרַח מֵחוּצָה לָאָרֶץ רַשַׁאי לְהַחֲזִירוֹ. בָּרַח מֵאֶרֶץ לְחוּצָה לָאָרֶץ. רִבִּי יֹאשִׁיָּה בְשֵׁם רִבִּי חִיָיה רֹבָא אָמַר. מוּתָּר. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. מוּתָּר. רִבִּי מָרִינוֹס בְּרֵיהּ דְּרִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. אָסוּר. אָמַר רִבִּי זְעִירָא. לֹא פְלִיגִין. מָאן דְּאָמַר מוּתָּר. בְּלָמוּד לִבְרוֹחַ לְשָׁם. וּמָאן דְּאָמַר אָסוּר. בְּשֶׁאֵינוֹ לָמוּד לִבְרוֹחַ לְשָׁם. אָמַר רִבִּי יוֹסֵי. וְלֹא פְלִיגִין. מָאן דְּאָמַר מוּתָּר. בְּיָכוֹל לַהֲבִיאוֹ מִשָּׁם. וּמָאן דְּאָמַר אָסוּר. בְּשֶׁאֵינוֹ יָכוֹל לַהֲבִיאוֹ מִשָּׁם. נִיתְנֵי. וְאִם הִתְנָה עִמּוֹ מוּתָּר. עַד כְּדוֹן בִּגְדוֹלִים. בִּקְטַנִּים. נִיתְנֵי עִם רַבְּהוֹן. עַד כְּדוֹן בְּשֶׁהָיָה רַבּוֹ יִשְׂרָאֵל. הָיָה רַבּוֹ גּוֹי. רִבִּי טֶבֶלָא זְבִין עַבְדֵּיהּ וּמַתְנֵי עִם רַבְּהוֹן. רִבִּי יִצְחָק דַּהֲבָן הֲווֹן לֵיהּ עַבְדֵּיהּ עָרְקִין לִבְנוֹתְהוֹן. אָתָא שָׁאַל לְרִבִּי אִימִּי וְאוֹרֵי לֵיהּ. אוֹנִי אָסוּר. אַנְטִרִיס שָׁרֵי. אפָּרָכוֹרֵים צְרִיכָא. אַמְתֵּיהּ דְּרִבִּי אַבָּא בַּר אָדָא עָרְקַת לְקִלִּיסִיָיא. אָתָא שָׁאַל לְרִבִּי מָנָא וְהוֹרֵי לֵיהּ כְרִבִּי אִימִּי. אוֹנִי אָסִיר. אַנְטִרִיס שָׁרֵי. אפָּרָכוֹרֵים צְרִיכָה. אֵין פּוֹדִין אֶת הַשְּׁבוּיִין יוֹתֵר מִדְּמֵיהֶן מִפְּנֵי תִיקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין. דְּלָא יְהַוּוֹן קְטָרִינוֹן. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין מִפְּנֵי תִיקּוּן הָעוֹלָם. תַּנֵּי. גּוֹי מוֹכֵר סְפָרִים תְּפִילִין וּמְזוּזוֹת אָסוּר לִיקַּח מִמֶּנּוּ. וְהָא תַנֵּי. מַעֲשֶׂה בְגוֹי אֶחָד בְּצַיְדָּן שֶׁהָיָה מוֹכֵר תְּפִילִין וּמְזוּזוֹת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. מוּתָּר לִיקַּח מִמֶּנּוּ. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חֲמָא בַּר חֲנִינָה. בְּגוֹי שֶׁחָזַר לְסוּרוֹ הֲוָה.

MISHNAH: If somebody sells his slave to Gentiles or outside the Land, the slave gains his freedom. 259, this is connected to Deut . 23:16–17 .) . One does not ransom kidnap victims for more than the going rate because of the public good. One does not smuggle kidnap victims out because of the public good; Rabban Simeon ben Gamliel says, because of the welfare of the kidnap victims. One does not buy Torah scrolls, phylacteries, and mezuzot from Gentiles for more than their worth because of the public good. HALAKHAH: “If somebody sells his slave to Gentiles,” etc. To a Gentile even in the Land. Who frees him? His original owner pays for him and the second frees him 3:18: “If somebody sells his slave to a place outside the Land he gains his freedom and the second master has to write him the bill of manumission.” The Babli, 44b , infers from the Tosephta that the sale in itself is valid, otherwise the buyer would not have the power to manumit the slave. . “Or outside the Land,” even to a Jew. Let us say that if the second owner knew, both of them split the price; otherwise the first pays for him and the second frees him. “I X ben Y sold my slave Z to Antiochia”, he gains his freedom. But if he is in Lydda, he did not gain his freedom., in the name of Rabban Simeon ben Gamliel: “ ‘I X ben Y sold my slave to Antiochia’, he gains his freedom; ‘to Z the Antiochian who dwells in Lydda’ he does not gain his freedom.” This is qualified in the Babli, 44b , by the statement that the Antiochian has to own an apartment in Lydda. . It was stated: A slave goes outside the Land with his master. Therefore, if he sold him there, he is sold. If he came from outside the Land to the Land with the intention to return, one forces him to return. With the intention not to return, one does not force him to return. If he fled from outside the Land to the Land, he. 23:16 ,17 refers to the slave of a Gentile owner. may return him. If he fled from the Land to outside the Land, Rebbi Joshia in the name of the Elder Rebbi Ḥiyya said, it is permigtted. The great Rebbi Hoshaia said, it is permitted. Rebbi Marinos, the son of the great Rebbi Hoshaia said, it is forbidden. Rebbi Ze‘ira said, they do not disagree. He who says, it is permitted, if he is used to flee there. But he who says, it is forbidden, if he is not used to flee there. Rebbi Yose said, they do not disagree. He who says, it is permitted, if he can return him from there; but he who says, it is forbidden, if he cannot return him from there. There could be terms. If he entered into terms with him, it is permitted. That means, with adults. With minors, the terms can be with their masters. That is, if the master was a Jew. If he was Gentile? Rebbi Tevele sold his slave and entered into terms with his master. Rebbi Isaac the goldsmith had slaves who fled to Bnoton. He came and asked 8 (1937) 316–318, with a note by I. Ostersetzer, Tarbiz 9 (1938) 395–397. Rebbi Immi who instructed him that a sales contract is forbidden, a loan for use 5:3 (10b l.20) explicitly states that antichretic mortgages are valid and do not violate interest prohibitions. (In an earlier article, Epstein had read ἀντίδοσις “exchange”.) is permitted, a cession is questionable. The slave girl of Rebbi Abba bar Ada fled to Cilicia. He came and asked Rebbi Mana, who instructed him following Rebbi Immi: a sales contract is forbidden, a loan for use is permitted, a cession is questionable. “One does not ransom kidnap victims for more than the going rate because of the public good. Rabban Simeon ben Gamliel says, because of the welfare of the kidnap victims.” That they should not be put in chains. “One does not smuggle kidnap victims out because of the public good.” It was stated: “It is prohibited to buy from a Gentile who sells Torah scrolls, phylacteries, and mezuzot 3:6 ) permit to buy from the Gentile if the writing follows all established rules, in practice disapprove, 45b. .” But was it not stated 3:7 . This Tosephta is a polemic against the Yerushalmi baraita. : “It happened that a Gentile in Sidon sold phylacteries and mezuzot . The case came before the Sages who said that it was permitted to buy from him.” That one was a Gentile who reverted to his error.

הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֶׁם רַע לֹא יַחֲזִיר מִשּׁוּם נֶדֶר לֹא יַחֲזִיר. רִבִּי יְהוּדָה אוֹמֵר כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ הָרַבִּים לֹא יַחֲזִיר וְשֶׁלֹּא יָדְעוּ בוֹ הָרַבִּים יַחֲזִיר. רִבִּי מֵאִיר אוֹמֵר כָּל נֶדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם לֹא יַחֲזִיר וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם יַחֲזִיר. אָמַר רִבִּי אֶלְעָזָר לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. אָמַר רִבִּי יוֹסֵי בַּר יְהוּדָה מַעֲשֶׂה בְּצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ קוֹנָם שֶׁאֵינִי מְגָרְשָׁךְ וְגֵרְשָׁהּ וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחֲזִירֶנָּה מִפְּנֵי תִיקּוּן הָעוֹלָם. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֶׁם רַע כול׳. וְתַנֵּי. מִפְּנֵי מַה אָמְרוּ חֲכָמִים. הַמּוֹצִיא מִשּׁוּם שֶׁם רַע לֹא יַחֲזִיר. שֶׁהֲרֵי הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֶׁם רַע וְהָלְכָה וְנִישֵּׂאת לְאַחֵר וְיָלְדָה מִמֶּנּוּ בָנִים. לְאַחַר זְמָן נִמְצְאוּ הַדְּבָרִים בְּדָאִים. אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהַדְּבָרִים בְּדָאִים אִילּוּ הָיָה אָדָם נוֹתֵן לִי בְאִשְׁתִּי מֵאָה מְנָה לֹא הָיִיתִי מְגָרְשָׁהּ. וְנִמְצָא גֵּט בָּטֵל וּבָנֶיהָ מַמְזֵירִין. וּמִתּוֹךְ שֶׁהוּא יוֹדֵעַ שֶׁאִם הוּא מְגָרְשָׁהּ שֶׁהִיא אֲסוּרָה לַחֲזוֹר לוֹ אַף הוּא נוֹתֵן לָהּ גֵּט שָׁלֵם מִשָּׁעָה רִאשׁוֹנָה. תַּנֵּי. מִפְּנֵי מַה אָמְרוּ. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם נֵדֶר לֹא יַחֲזִיר. שֶׁהֲרֵי הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם נֵדֶר וְהָלְכָה וְנִישֵּׂאת לְאַחֵר וְיָלְדָה מִמֶּנּוּ וְנִמְצָא נֵדֶר בָּטֵל. אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהָיָה הַנֵּדֶר בָּטֵל אִילּוּ הָיָה אָדָם נוֹתֵן לִי בְאִשְׁתִּי מֵאָה מְנָה לֹא הָיִיתִי מְגָרְשָׁהּ. וְנִמְצָא גֵּט בָּטֵל וְהַוְולָד מַמְזֵר. וּמִתּוֹךְ שֶׁהוּא יוֹדֵעַ שֶׁאִם הוּא מְגָרְשָׁהּ שֶׁהִיא אֲסוּרָה לַחֲזוֹר לוֹ אַף הוּא נוֹתֵן לָהּ גֵּט שָׁלֵם מִשָּׁעָה רִאשׁוֹנָה. אָמַר רִבִּי זְעִירָה. תֵּדַע לָךְ שֶׁעִילָּה הָיָה רוֹצֶה לְגֵרְשָׁהּ. שֶׁהֲרֵי נֵדֶר שֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם הָיָה. אָמַר רִבִּי זְעִירָה. תֵּדַע לָךְ שֶׁעִילָּה הָיָה רוֹצֶה לְגֵרְשָׁהּ. שֶׁהֲרֵי נֵדֶר שֶׁלֹּא יָדְעוּ בוֹ רַבִּים הָיָה. אָמַר רִבִּי לָעְזָר. לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. בְּדִין הָיָה שֶׁאֲפִילוּ נֵדֶר שֶׁהוּא צָרִיךְ חֲקִירַת חָכָם יַחֲזִיר. שֶׁהַזָּקֵן עוֹקֵר אֶת הַנֵּדֶר מֵעִיקָּרוֹ. מִפְּנֵי מַה אָסְרוּ נֵדֶר שֶׁאֵין צָרִיךְ חֲקִירַת חָכָם. מִפְּנֵי נֵדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם.

MISHNAH: If somebody divorces his wife because of bad reputation, he cannot take her back; because of a vow, he cannot take her back. Rebbi Jehudah says, for any vow known in public 5:4, Note 56 . , he cannot take her back; not known in public, he can take her back. Rebbi Meїr says, for any vow which needs investigation by a Sage, he cannot take her back; if it does not need investigation by a Sage, he can take her back. Rebbi Eleazar said, they forbade one because of the other. Rebbi Yose ben Jehudah said, it happened in Sidon that one said to his wife, a qonam , Introduction. if I do not divorce you, and he divorced her, and the Sages permitted him to take her back, for the public good. HALAKHAH: “If somebody divorces his wife because of bad reputation,” etc. And it was stated: “Why did the Sages say that he who divorces his wife because of bad reputation cannot take her back only if he can show probable cause in court. If he divorces her and pays the ketubah , it is not classified as “divorce because of bad reputation”. ? For if he divorced his wife because of bad reputation, when she went, married another, and bore him children, after some time it turned out that the accusations were baseless and he said, if I had known that the accusations were baseless, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated. 24:1 make the divorce dependent on the husband’s will, if later he retracts that will, he retroactively invalidates the divorce. This is also accepted in the Babli; in modern practice the husband has to agree that any later change of heart must be disregarded. and her children bastards. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” It was stated: “Why did they say that he who divorces his wife because of a vow cannot take her back? For if he divorced his wife because of a vow, when she went, married another, and bore him children, after some time it turned out that the vow was void and he said, if I had known that the vow was void, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her child a bastard. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which does not need investigation by a Sage Chapters 10–11). ! Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since it must have been a vow which was not public knowledge! 7:9 , explained there in Notes 117,118. “Rebbi Eleazar said, they forbade one because of the other.” The law should be that he can take her back even if it was a vow which needs investigation by a Sage, for the Elder uproots the vow. Why did they forbid a vow which needs investigation by a Sage? Because of a vow which does not need investigation by a Sage.

הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְילוֹנִית רִבִּי יְהוּדָה אוֹמֵר לֹא יַחֲזִיר וַחֲכָמִים אוֹמרִים יַחֲזִיר. נִישֵּׂאת לְאַחֵר וְהָיוּ לָהּ בָנִים מִמֶּנּוּ וְהִיא תוֹבַעַת כְּתוּבָּתָהּ. אָמַר רִבִּי יְהוּדָה אוֹמֵר לָהּ שְׁתִיקוּתֵיךְ יָפָה מִדִּיבּוּרֵיךְ. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְילוֹנִית כול׳. תַּנֵּי. מִפְּנֵי מַה אָמְרוּ. הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְילוֹנִית לֹא יַחֲזִיר. שֶׁהֲרֵי הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְילוֹנִית וְהָלְכָה וְנִישֵּׂאת לְאַחֵר וְיָלְדָה מִמֶּנּוּ בָּנִים. וְאָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁאִשְׁתִּי יוֹלֶדֶת אִילּוּ הָיָה אָדָם נוֹתֵן לִי בְאִשְׁתִּי מֵאָה מְנָה לֹא הָיִיתִי מְגָרְשָׁהּ. וְנִמְצָא גֵּט בָּטֵל וְהַוְולָד מַמְזֵר. וּמִתּוֹךְ שֶׁהוּא יוֹדֵעַ שֶׁאִם הוּא מְגָרְשָׁהּ וְהִיא אֲסוּרָה לַחֲזוֹר לוֹ אַף הוּא נוֹתֵן לָהּ גֵּט שָׁלֵם מִשָּׁעָה רִאשׁוֹנָה. אָמַר רִבִּי זְעִירָה. תֵּדַע לָךְ שֶׁעִילָּה הָיָה רוֹצֶה לְגֵרְשָׁהּ. שֶׁהֲרֵי כַּמָּה נָשִׁים נְשׂוּאִין אַיְילוֹנִיּוֹת וְעַל יְדֵי שֶׁיֵּשׁ לָהֶן נַחַת רוּחַ מֵהֶן מְקַיְימִין אוֹתָן. רִבִּי יְהוּדָה אוֹמֵר לֹא יַחֲזִיר. וְאַתְּ אָמַר כֵּן. אָמַר רִבִּי יוֹחָנָן. לֵית כָָּאן רִבִּי יְהוּדָה אֶלָּא רִבִּי מֵאִיר. וְתַנֵּי כֵן מִשּׁוּם רִבִּי מֵאִיר. אוֹמֵר לָהּ. שְׁתִיקוּתֵיךְ יָפָה מִדִּיבּוּרֵיךְ.

MISHNAH: If somebody divorces his wife because she is a she-ram was entered into in error. Cf. Yebamot 1:1, Note 65 ; Ketubot 7:7, Note 77 . R. Jehudah holds that a she-ram should not be married, Mishnah Yebamot 6:5 . , Rebbi Jehudah says, he cannot take her back, but the Sages say, he may take her back. If she was married to another man, had children by him, and requests her ketubah , Rebbi Jehudah says, he tells her: Your silence would be better than your talking and it turns out that she is not infertile, the husband tells her that if she goes to court, he will declare that he would never have divorced her, had he known that she was not infertile (or, according to Rashi, that he would have to pay the ketubah ), and turn her children from the second husband into bastards. . HALAKHAH: It was stated: “Why did they say that he who divorces his wife as a she-ram cannot take her back? For if he divorced his wife as a she-ram, when she went, married another man, and bore him children, and he said, if I had known that she can have children, even if somebody had offered me a hundred minas for my wife I would not have divorced her, then the bill of divorce would be invalidated and her child a bastard. But since he knows that if he divorces her, she will be forbidden to return to him, from the start he gives her a perfect bill of divorce.” Rebbi Ze‘ira said, you can see that he was looking for a pretext to divorce her since there are women she-rams who are married and since [their husbands] are satisfied with them they keep them or let him take her back. . “Rebbi Jehudah says, he cannot take her back,” and you say so? Rebbi Joḥanan said, there is no Rebbi Jehudah but Rebbi Meїr. It was stated thus in Rebbi Meїr’s name: Your silence would be better than your talking.

הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לַגּוֹיִם אֵין פּוֹדִין אוֹתוֹ אֲבָל פּוֹדִין אֶת הַבָּנִים לְאַחַר מִיתַת אֲבִיהֶן. הַמּוֹכֵר אֶת שָׂדֵהוּ לַגּוֹי וְחָזַר וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל הַלּוֹקֵחַ מֵבִיא בִּיכּוּרִים מִפְּנֵי תִיקּוּן הָעוֹלָם. הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לַגּוֹיִם כול׳. מַתְנִיתָא בְּשֶׁמָּכַר עַצְמוֹ וְשִׁנָּה. אֲבָל אִם מָכַר עַצְמוֹ פַעַם אַחַת פּוֹדִין אוֹתוֹ. וְאִם מָכַר עַצְמוֹ לְלוּדִים אֲפִילוּ פַעַם אַחַת אֵין פּוֹדִין אוֹתוֹ. מַעֲשֶׂה בְּאֶחָד שֶׁמָּכַר אֶת עַצְמוֹ לְלוּדִים. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אַבָּהוּ. אָמַר. מַה נַעֲשֶה מִפְּנֵי חַיָיו עָשָׂה. מַתְנִיתִין דְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. אֵין קִנְיָין לְגוֹי בְּאֶרֶץ יִשְׂרָאֵל לְפוֹטְרוֹ מִן הַמַּעֲשְׂרוֹת. רִבִּי יוּדָן וְרִבִּי שִׁמְעוֹן אוֹמְרִין. יֵשׁ קִנְיָין לְגוֹי בְּאֶרֶץ יִשְׂרָאֵל לְפוֹטְרוֹ מִן הַמַּעֲשְׂרוֹת. רִבִּי אִימִּי בְשֵׁם רֵישׁ לָקִישׁ. טַעֲמָא דְּרִבִּי מֵאִיר. וְהִתְנַחַלְתֶּם אוֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחוּזָּה. הֵקִישׁ עֲבָדִים לַאֲחוּזָה. מַה עֲבָדִים אַתֶּם קוֹנִין מֵהֶן וְאֵין הֵם קוֹנִין מִכֶּם. אַף אֲחוּזָה אַתֶּם קוֹנִין מֵהֶם וְהֵם אֵינָם קוֹנִין מִכֶּם. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹסֵי. וְהָא מְסַיְיעָא לְרִבִּי מֵאִיר. וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִיתוּת. לְחוֹלְטָנוּת. אָמַר לֵיהּ. כָּל גַּמְרָא אָמְרָה דְּהִיא מְסַייעָה לְרִבִּי שִׁמְעוֹן. לֹא תִימָּכֵר. הָא אִם נִמְכְּרָה חֲלוּטָה הִיא. רִבִּי הוּנָא דְּצִיפּוֹרִי אָמַר. הִנְהִיג רִבִּי חֲנִינָא בְצִיפּוֹרִין כְּהָדָא דְרִבִּי שִׁמְעוֹן. רִבִּי זְעוּרָה קוֹמֵי רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי אֶלְעָזָר. אַף עַל גַּב דְּרִבִּי מֵאִיר אָמַר. אֵין קִנְיָין לְגוֹי בְּאֶרֶץ יִשְׂרָאֵל לְהַפְקִיעוֹ מִן הַמַּעֲשְׂרוֹת. מוֹדֶה שֶׁיֵּשׁ לוֹ בָּהּ קִנְיָין נְכָסִים. מָהוּ קִנְיָין נְכָסִים. אָמַר רִבִּי אַבָּא. אֲכִילַת פֵּירוֹת. וְהָתַנִּינָן. הַלּוֹקֵחַ מֵבִיא בִּכּוּרִים מִפְּנֵי תִיקּוּן הָעוֹלָם. וְיָבִיא בִּיכּוּרִים דְּבַר תוֹרָה. קָנָה שָׂדֶה בַיּוֹבֵל. רִבִּי אִילָא אָמַר. קָנָה קַרְקַע. אַבָּא בַּר מָמָל אָמַר. לֹא קָנָה קַרְקַע. מָתִיב רִבִּי אַבָּא בַּר מָמָל לְרִבִּי אִילָא. עַל דַּעְתָּךְ דְּאַתְּ אָמַר. קָנָה קַרְקַע. יַחְפּוֹר בָּהּ בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. אָמַר לֵיהּ. הַתּוֹרָה אָמְרָה וְשָׁב לַאֲחוּזָּתוֹ. בְּעֵיינוֹ. אַייתֵי רִבִּי יַעֲקֹב בַּר אָחָא שְׁמוּעָתָא קֳדָמֵיהוֹן וְלֹא יָדַע דְּעוֹד אִינּוּן פְּלִיגין. רִבִּי יוֹחָנָן אָמַר. מֵבִיא וְקוֹרֵא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵינוֹ מֵבִיא וְקוֹרֵא. אָמַר רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹסֵי. כָּל עַמָּא מוֹדֵיי שֶׁהוּא מֵבִיא. מַה פְלִיגִין. בַּקִּרְיָיה. רִבִּי יוֹחָנָן אָמַר. מֵבִיא וְקוֹרֵא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מֵבִיא וְאֵינוֹ קוֹרֵא.

MISHNAH: If somebody sells himself and his children to Gentiles, one does not buy him back, but one buys his children back after their father’s death. If somebody sold his field to a Gentile and then a Jew bought it back from him, the buyer brings first fruits because of the public good. HALAKHAH: “If somebody sells himself and his children to Gentiles,” etc. The Mishnah, if he sold himself repeatedly. But if he sold himself once, one buys him back, but if he sold himself to the games, one does not buy him back. There was a case of one who sold himself to the games; the case came before Rebbi Abbahu, who said, what can we do? He did it for his livelihood. 5:9, explained there in Notes 104–109 . Variants are denoted by ד . The Mishnah is Rebbi Meїr’s, since Rebbi Meїr says that a Gentile may not acquire real estate in the Land of Israel to remove it from tithes; Rebbi Jehudah and Rebbi Simeon say, a Gentile may acquire real estate in the Land of Israel to free it from tithes. Rebbi Immi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Meïr ( Lev . 25:46 ): “You shall transmit them by inheritance to your sons after you, to inherit by the rules of real estate.” This brackets slaves with real estate. Just as you may buy slaves from them but they cannot buy from you, so real estate you may buy from them but they cannot buy from you. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, the following supports Rebbi Meїr ( Lev . 25:23 ): “The land shall not be sold permanently,” absolutely. He said to him, that in itself supports Rebbi Simeon. “It shall not be sold”, because if it was sold, it would be sold absolutely. Rebbi Huna from Sepphoris said, Rebbi Ḥanina instituted in Sepphoris following Rebbi Simeon. Rebbi Ze‘ira said before Rebbi Abbahu in the name of Rebbi Eleazar: Even though Rebbi Meїr said that a Gentile may not acquire real estate in the Land of Israel to remove it from tithes, he agrees that he has property rights. What are property rights? Rebbi Abba said, the usufruct; as we have stated: “the buyer brings First Fruits because of the public good,” otherwise he could have brought First Fruits by the word of the Torah. If somebody bought a field during a Jubilee period 1:1 Note 7, 10:3 Notes 83–88. . Rebbi Ila said, he acquired ownership of the ground, Abba bar Mamal said, he did not acquire ownership of the ground. Rebbi Abba bar Mamal objected to Rebbi Ila: In your opinion, since you say that he acquired ownership of the ground, why can he not dig cisterns, ditches, and caves 5(7 ); also Parašah 4(6) where it is stated that cisterns, ditches, and caves follow the rules of houses, which sometimes are not returned in the Jubilee year, but not those of agricultural land, which always is returned. The buyer/lessee has no right to change the legal status of the land; this seems to indicate that he has no ownership. ? He said to him, the Torah said. 25:28 . , “he shall return to his inheritance,” as it was. Rebbi Jacob bar Aḥa brought this topic before them and did not know that they still disagreed: Rebbi Joḥanan said, he brings and recites; Rebbi Simeon ben Laqish said, he does not bring and recite. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose: Everybody agrees that he brings. 26:10 ) “I brought the First Fruits of the land which You gave me, o Eternal”; cf. Mishnah Bikkurim 1:2 , 6 . . Where do they disagree? Rebbi Joḥanan said, he brings and recites; Rebbi Simeon ben Laqish said, he brings but does not recite.