| 45a. ורב ענן ברייתא לא שמיע ליה,ואי מדשמואל ממאי דאינה מכורה ומעות חוזרין דילמא אינה מכורה ומעות מתנה נינהו מידי דהוה אמקדש את אחותו דאיתמר המקדש את אחותו רב אמר מעות חוזרין ושמואל אמר מעות מתנה,אמר ליה אביי לרב יוסף מאי חזית דקנסינן ללוקח נקנסיה למוכר א"ל לאו עכברא גנב אלא חורא גנב א"ל אי לאו עכברא חורא מנא ליה,מסתברא היכא דאיכא איסורא התם קנסינן:,ההוא עבדא דערק מחוצה לארץ לארץ אזל מריה אבתריה אתא לקמיה דרבי אמי אמר ליה נכתוב לך שטרא אדמיה וכתוב ליה גיטא דחירותא ואי לא מפקנא ליה מינך מדרבי אחי ברבי יאשיה,דתניא (שמות כג, לג) לא ישבו בארצך פן יחטיאו אותך לי וגו' יכול בעובד כוכבים שקיבל עליו שלא לעבוד עבודת כוכבים הכתוב מדבר ת"ל (דברים כג, טז) לא תסגיר עבד אל אדוניו אשר ינצל אליך מעם אדוניו מאי תקנתו עמך ישב בקרבך וגו',וקשיא ליה לר' יאשיה האי מעם אדוניו מעם אביו מיבעי ליה אלא אמר רבי יאשיה במוכר עבדו לחוצה לארץ הכתוב מדבר,וקשיא ליה לרבי אחי ברבי יאשיה האי אשר ינצל אליך אשר ינצל מעמך מיבעי ליה אלא אמר רבי אחי בר' יאשיה בעבד שברח מחו"ל לארץ הכתוב מדבר,תניא אידך לא תסגיר עבד אל אדוניו רבי אומר בלוקח עבד ע"מ לשחררו הכתוב מדבר היכי דמי אמר רב נחמן בר יצחק דכתב ליה הכי לכשאקחך הרי עצמך קנוי לך מעכשיו,רב חסדא ערק ליה עבדא לבי כותאי שלח להו הדרוה ניהלי שלחו ליה לא תסגיר עבד אל אדוניו (שלח להו (דברים כב, ג) וכן תעשה לחמורו וכן תעשה לשמלתו וכן תעשה לכל אבידת אחיך שלחו ליה והכתיב לא תסגיר עבד אל אדוניו) שלח להו ההוא בעבד שברח מחו"ל לארץ וכדרבי אחי ברבי יאשיה,ומאי שנא דשלח להו כדר' אחי בר' יאשיה משום דמשמע להו קראי,אביי אירכס ליה חמרא בי כותאי שלח להו שדרוה לי שלחו ליה שלח סימנא שלח להו דחיוורא כריסיה שלחו ליה אי לאו דנחמני את לא הוה משדרנא ליה ניהלך אטו כולי חמרי לאו כריסייהו חיוורין נינהו:, big strongמתני׳ /strong /big אין פודין את השבויין יתר על כדי דמיהן מפני תיקון העולם ואין מבריחין את השבויין מפני תיקון העולם רשב"ג אומר מפני תקנת השבויין:, big strongגמ׳ /strong /big איבעיא להו האי מפני תיקון העולם משום דוחקא דצבורא הוא או דילמא משום דלא לגרבו ולייתו טפי,ת"ש דלוי בר דרגא פרקא לברתיה בתליסר אלפי דינרי זהב,אמר אביי ומאן לימא לן דברצון חכמים עבד דילמא שלא ברצון חכמים עבד:,ואין מבריחין את השבויין מפני תיקון העולם רשב"ג אומר מפני תקנת שבויין: מאי בינייהו איכא בינייהו דליכא אלא חד:,בנתיה דרב נחמן בחשן קדרא בידייהו קשיא ליה לרב עיליש כתיב (קהלת ז, כח) אדם אחד מאלף מצאתי ואשה בכל אלה לא מצאתי הא איכא בנתיה דרב נחמן גרמא להו מילתא ואשתביין ואישתבאי איהו נמי בהדייהו,יומא חד הוה יתיב גביה ההוא גברא דהוה ידע בלישנא דציפורי אתא עורבא וקא קרי ליה אמר ליה מאי קאמר אמר ליה עיליש ברח עיליש ברח אמר עורבא שיקרא הוא ולא סמיכנא עליה,אדהכי אתא יונה וקא קריא אמר ליה מאי קאמרה א"ל עיליש ברח עיליש ברח אמר כנסת ישראל כיונה מתילא ש"מ מתרחיש לי ניסא אמר איזיל אחזי בנתיה דרב נחמן אי קיימן בהימנותייהו אהדרינהו,אמר נשי כל מילי דאית להו סדרן להדדי בבית הכסא שמעינהו דקאמרן עדי גוברין ונהרדעי גוברין לימא להו לשבוייהו דלירחקינהו מהכא דלא ליתו אינשין ולישמעי וליפרקינן,קם ערק אתא איהו וההוא גברא לדידיה איתרחיש ליה ניסא עבר במברא וההוא גברא אשכחוה וקטלוה כי הדרן ואתן אמר הוו קא בחשן קידרא בכשפים:, big strongמתני׳ /strong /big ואין לוקחין ספרים תפילין ומזוזות מן העובדי כוכבים יותר על כדי דמיהן | 45a. The Gemara says: b And /b as for b Rav A, /b who could not determine in which case the money of the sale is returned, b the i baraita /i was not known to him, /b so he was not able to use it in order to resolve his dilemma., b And if /b Rav A would attempt to resolve his dilemma b from /b the statement b of Shmuel, /b who said that the sale does not take effect at all, this should mean that the money used in the sale is returned, it is possible to say: b From where /b can you assume b that it is not sold, and /b therefore b the money is returned? Perhaps it is not sold and the money is /b considered to be b a gift, just as it is /b according to the opinion of Shmuel b in /b the case of b one who betroths his sister. As /b it b was stated /b with regard to b one who betroths his sister, Rav said: The money /b he gave for the betrothal b is returned, /b since the betrothal does not take effect; b and Shmuel said: /b This b money /b is b a gift, /b meaning that he wished to give a gift to his sister and he did so in this manner. Therefore, Rav A remained uncertain as to when Shmuel required the money to be returned.,With regard to the i halakha /i that if one sells his slave to a Jew outside of Eretz Yisrael it is the purchaser who loses his money, b Abaye said to Rav Yosef: What did you see /b to cause you to say b that we apply the penalty to the purchaser, /b in that he is required to emancipate the slave and loses his money; b we should apply the penalty to the seller, /b and he should be required to return the money. Rav Yosef answered Abaye with a parable and b said to him: /b It is b not the mouse /b that b steals, but the hole /b that b steals. /b In other words, a mouse cannot steal anything unless he has a hole for hiding the stolen items. Here too, the slave would not have been sold without the help of the purchaser. The Gemara questions this logic: But b if not /b for b the mouse, from where /b would b the hole /b have the stolen item; since they both contribute to the prohibited act, each of them is deserving of being penalized.,Rav Yosef responded to him: b It stands to reason /b that b anywhere that the forbidden /b item, i.e., the slave, b is, /b in this case, with the purchaser, b there we /b should b penalize. /b ,§ The Gemara relates: There was b a certain slave who fled /b from his master b from outside of Eretz /b Yisrael b to Eretz /b Yisrael. b His master followed him /b to Eretz Yisrael and b came before Rabbi Ami. /b Rabbi Ami b said to /b the master: b We will write a /b promissory b note for his value for you, and you /b should b write a bill of manumission for him. And if /b you do b not /b do this, b I will remove him from you /b entirely, since he does not have to return to outside of Eretz Yisrael, b based on /b the statement b of Rabbi Aḥai, son of Rabbi Yoshiya. /b , b As it is taught /b in a i baraita /i : The verse states with regard to the residents of the Land of Canaan: b “They shall not dwell in your land lest they make you to sin against Me, /b for you will serve their gods; for they will be a snare to you” (Exodus 23:33). One b might /b have thought that b the verse is /b also b speaking of a gentile who accepted upon himself not to /b engage in b idol worship, /b and is teaching that such a gentile may not dwell in Eretz Yisrael as well; therefore b the verse states: “You shall not deliver to his master a slave who escaped to you from his master” /b (Deuteronomy 23:16). The i baraita /i understands that the verse is speaking in metaphoric terms about a gentile who has come to Eretz Yisrael, escaping his idolatrous past. The i baraita /i continues: b What /b is this gentile’s b remedy? “He shall dwell with you in your midst” /b (Deuteronomy 23:17). This teaches that as long as he accepts upon himself not to engage in idol worship, he may remain in Eretz Yisrael., b And /b the explanation of the verse in the i baraita /i is b difficult for Rabbi Yoshiya: This /b expression employed in the verse: b “From his master,” /b is imprecise if it is speaking about a gentile who abandons idol worship, as b it should have /b stated: b From his father, /b as a father is a more apt metaphor for the religion in which one was raised. b Rather, Rabbi Yoshiya /b explains differently and b says: The verse is speaking of one who sells his slave to /b a Jew who lives b outside of Eretz /b Yisrael, and the continuation of the verse: “He shall dwell with you,” means that he does not go to his new master outside of Eretz Yisrael, but is emancipated and remains in Eretz Yisrael., b And /b the explanation of Rabbi Yoshiya is b difficult for Rabbi Aḥai, son of Rabbi Yoshiya: /b If it is referring to a slave who is sold to one outside of Eretz Yisrael, then b this /b expression: b “Who escaped to you,” /b is not accurate, as he is leaving from Eretz Yisrael, not escaping to Eretz Yisrael. According to Rabbi Yoshiya’s explanation, b it should have /b stated: b Who escaped from you. Rather, Rabbi Aḥai, son of Rabbi Yoshiya, said: The verse is speaking of a slave who escaped from outside of Eretz /b Yisrael b to Eretz /b Yisrael, which indicates that in such a case he may dwell there and is not returned to his master. Based on this statement of Rabbi Aḥai, son of Rabbi Yoshiya, Rabbi Ami told the master that the slave will in any case be emancipated.,It b is taught /b in b another /b i baraita /i : The verse states: b “You shall not deliver to his master a slave” /b (Deuteronomy 23:16); b Rabbi /b Yehuda HaNasi b says: The verse is speaking of one who acquires a slave in order to emancipate him. /b The court may not deliver him to this master, because he is not his slave and he may not treat him as such. The Gemara asks: b What are the circumstances /b of this case? b Rav Naḥman bar Yitzḥak said: /b For example, b when he wrote to /b the slave b like this: When I will purchase you, you are hereby acquired to yourself from now. /b The new master does not take possession of the slave, as he is emancipated immediately upon being purchased.,The Gemara relates that b Rav Ḥisda’s slave escaped to Bei Kutai, /b a place where Samaritans lived. b He sent /b a request b to /b the residents of that place: b Return him to me. They sent /b a response b to him: /b The verse states: b “You shall not deliver to his master a slave,” /b so we will not return this slave to you. b He sent /b a response b to them: /b The verse also states with regard to lost items: “And you shall restore it to him… b and so you shall do for his donkey and so you shall do for his garment and so you shall do for anything your brother has lost” /b (Deuteronomy 22:2–3). b They sent /b a response b to him /b again: b But isn’t it written: “You shall not deliver to his master a slave”? /b Rav Ḥisda b sent /b a response b to them: That /b verse is referring b to a slave who escaped from outside of Eretz /b Yisrael b to Eretz /b Yisrael, b and in accordance with /b the explanation b of Rabbi Aḥai, son of Rabbi Yoshiya, /b and my slave escaped from one location outside of Eretz Yisrael to another location outside of Eretz Yisrael.,The Gemara asks: b And what is different /b about this case b that /b led him to b send /b a response b to them /b specifically b in accordance with /b the explanation b of Rabbi Aḥai, son of Rabbi Yoshiya, /b and not in accordance with any other interpretation of the verse? The Gemara answers: b Because that is /b how the Samaritans would b understand the verse. /b Samaritans did not generally accept the explanations of the Sages, and this explanation accords with the straightforward reading of the verse, while the other explanations do not.,The Gemara relates that b Abaye lost a donkey /b among the Samaritans in b Bei Kutai. He sent /b a request b to them: Send it to me. They sent /b a response b to him: Send a distinguishing mark /b and we will return it to you. b He sent /b the following distinguishing mark b to them: That its belly is white. They sent /b a response b to him: If not /b for the fact b that you are Naḥmani, /b meaning that we know that you are a trustworthy man, b we would not send it to you. Is that to say /b that b bellies of all donkeys aren’t white? /b Therefore, it is not a true distinguishing mark., strong MISHNA: /strong b The captives are not redeemed /b for b more than their /b actual monetary b value, for the betterment of the world; and one may not aid the captives /b in their attempt to b escape /b from their captors b for the betterment of the world, /b so that kidnappers will not be more restrictive with their captives to prevent them from escaping. b Rabban Shimon ben Gamliel says: For the betterment of the captives, /b so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty., strong GEMARA: /strong b A dilemma was raised before /b the Sages: With regard to b this /b expression: b For the betterment of the world, /b is b it due to the /b ficial b pressure of the community? /b Is the concern that the increase in price will lead to the community assuming ficial pressures it will not be able to manage? b Or perhaps /b it is b because /b the result of this will be b that they will not seize and bring additional /b captives, as they will see that it is not worthwhile for them to take Jews captive?,The Gemara suggests: b Come /b and b hear /b an answer based on the fact b that Levi bar Darga redeemed his daughter /b who was taken captive b with thirteen thousand gold dinars. /b This indicates that private citizens may pay excessive sums to redeem a captive if they so choose. Therefore, it must be that the reason for the ordice was to avoid an excessive burden being placed upon the community. If the ordice was instituted to remove the incentive for kidnappers to capture Jews, a private citizen would also not be permitted to pay an excessive sum., b Abaye said: And who told us that he acted in accordance with the wishes of the Sages? Perhaps he acted against the wishes of the Sages, /b and this anecdote cannot serve as a proof.,The mishna taught: b And one may not aid the captives /b in their attempt to b escape /b from their captors, b for the betterment of the world. Rabban Shimon ben Gamliel says: For the betterment of /b the b captives. /b The Gemara asks: b What is /b the difference b between /b the two reasons given? The Gemara answers: b There is /b a difference b between them when there is only one /b captive. If this ordice was instituted for the benefit of the other captives, so that the kidnappers should not avenge a captive’s escape by treating the others with cruelty, then if there is only one captive to begin with, one may help him to escape. If it was instituted so that kidnappers in general will not act restrictively with their captives, it would be prohibited in this case as well.,§ The Gemara relates that b Rav Naḥman’s daughters would stir a /b boiling b pot with their /b bare b hands, /b and people thought that the heat did not harm them due to their righteousness. b Rav Ilish had a difficulty /b with a verse, as it b is written: “A man one of a thousand I have found, and a woman among all those have I not found” /b (Ecclesiastes 7:28). b Aren’t there Rav Naḥman’s daughters, /b who were exceptionally righteous? b These words caused them to be taken captive, /b due to the evil eye, b and /b Rav Ilish b was also taken captive with them. /b , b One day a certain man was sitting with him /b in captivity b who knew the language of birds. A raven came and called to /b Rav Ilish. Rav Ilish b said to /b the man: b What is /b the raven b saying? He said to him /b that it is saying: b Ilish, escape; Ilish, escape. /b Rav Ilish b said: It is a lying raven, and I do not rely on it. /b , b In the meantime, a dove came and was calling /b out. Rav Ilish b said to /b the man: b What is it saying? He said to him /b that the dove said: b Ilish, escape; Ilish, escape. /b Ilish b said: The Congregation of Israel is compared to a dove; /b I b conclude from /b the dove’s words that b a miracle will happen for me, /b and I can attempt to escape. Rav Ilish b said: /b Before I leave, b I will go /b and b I will see Rav Naḥman’s daughters. If they remained /b steadfast b in their faith /b and are acting appropriately, then I will take them with me and b I will return them /b to their home., b He said: Women tell all of their /b secret b matters to each other in the bathroom, /b so he went there to eavesdrop on them. b He heard them saying: These /b captors are now b our husbands, and the men of Neharde’a /b to whom we are married are b our husbands. We should tell our captors to distance us from here so that our husbands should not come /b to this area b and hear /b that we are here, b and redeem us, /b and take us home. They preferred to remain with their captors.,Upon hearing this Rav Ilish b arose /b and b escaped. He and that man /b who knew the language of the birds b came /b to a river crossing. b A miracle happened for him /b and b he crossed /b the river b on a ferry, and /b the captors b found that man and killed him. When /b Rav Naḥman’s daughters b were returned and they came /b back from their captivity, Rav Ilish b said: They would stir the pot with witchcraft, /b and that is why they were not burned by the boiling pot, but it was not due to their righteousness., strong MISHNA: /strong b And /b Torah b scrolls, phylacteries, or i mezuzot /i are not purchased from the gentiles /b when they acquire these objects, if they request b more than their /b actual monetary b value, /b |
