Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara says: And as for Rav Anan, who could not determine in which case the money of the sale is returned, the baraita was not known to him, so he was not able to use it in order to resolve his dilemma.
וְרַב עָנָן – בָּרַיְיתָא לָא שְׁמִיעַ לֵיהּ;
Traduction française en préparation — version anglaise (Steinsaltz) : And if Rav Anan would attempt to resolve his dilemma from the statement of Shmuel, who said that the sale does not take effect at all, this should mean that the money used in the sale is returned, and it is possible to say: From where can you assume that it is not sold, and therefore the money is returned? Perhaps it is not sold and the money is considered to be a gift, just as it is according to the opinion of Shmuel in the case of one who betroths his sister. As it was stated with regard to one who betroths his sister, Rav said: The money he gave for the betrothal is returned, since the betrothal does not take effect; and Shmuel said: This money is a gift, meaning that he wished to give a gift to his sister and he did so in this manner. Therefore, Rav Anan remained uncertain as to when Shmuel required the money to be returned.
וְאִי מִדִּשְׁמוּאֵל – מִמַּאי דְּאֵינָהּ מְכוּרָה וּמָעוֹת חוֹזְרִין, דִּילְמָא אֵינָהּ מְכוּרָה וּמָעוֹת מַתָּנָה נִינְהוּ – מִידֵּי דְּהָוֵה אַמְּקַדֵּשׁ אֶת אֲחוֹתוֹ, דְּאִיתְּמַר: הַמְקַדֵּשׁ אֶת אֲחוֹתוֹ, רַב אָמַר: מָעוֹת – חוֹזְרִין, וּשְׁמוּאֵל אָמַר: מָעוֹת מַתָּנָה.
Traduction française en préparation — version anglaise (Steinsaltz) : With regard to the halakha that if one sells his slave to a Jew outside of Eretz Yisrael it is the purchaser who loses his money, Abaye said to Rav Yosef: What did you see to cause you to say that we apply the penalty to the purchaser, in that he is required to emancipate the slave and loses his money; we should apply the penalty to the seller, and he should be required to return the money. Rav Yosef answered Abaye with a parable and said to him: It is not the mouse that steals, but the hole that steals. 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 if not for the mouse, from where would the hole have the stolen item; since they both contribute to the prohibited act, each of them is deserving of being penalized.
אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי חָזֵית דְּקָנְסִינַן לְלוֹקֵחַ? נִקְנְסֵיהּ לְמוֹכֵר! אֲמַר לֵיהּ: לָאו עַכְבְּרָא גַּנָּב אֶלָּא חוֹרָא גַּנָּב. אֲמַר לֵיהּ: אִי לָאו עַכְבְּרָא, חוֹרָא מְנָא לֵיהּ?
Traduction française en préparation — version anglaise (Steinsaltz) : Rav Yosef responded to him: It stands to reason that anywhere that the forbidden item, i.e., the slave, is, in this case, with the purchaser, there we should penalize.
מִסְתַּבְּרָא, הֵיכָא דְּאִיכָּא אִיסּוּרָא הָתָם קָנְסִינַן.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara relates: There was a certain slave who fled from his master from outside of Eretz Yisrael to Eretz Yisrael. His master followed him to Eretz Yisrael and came before Rabbi Ami. Rabbi Ami said to the master: We will write a promissory note for his value for you, and you should write a bill of manumission for him. And if you do not do this, I will remove him from you entirely, since he does not have to return to outside of Eretz Yisrael, based on the statement of Rabbi Aḥai, son of Rabbi Yoshiya.
הָהוּא עַבְדָּא דַּעֲרַק מֵחוּצָה לָאָרֶץ לָאָרֶץ. אֲזַל מָרֵיהּ אַבָּתְרֵיהּ, אֲתָא לְקַמֵּיהּ דְּרַבִּי אַמֵּי, אֲמַר לֵיהּ: נִכְתּוֹב לָךְ שְׁטָרָא אַדְּמֵיהּ, וּכְתוֹב לֵיהּ גִּיטָּא דְחֵירוּתָא. וְאִי לָא, מַפְקַעְנָא לֵיהּ מִינָּךְ מִדְּרַבִּי אַחַי בְּרַבִּי יֹאשִׁיָּה.
Traduction française en préparation — version anglaise (Steinsaltz) : As it is taught in a baraita: The verse states with regard to the residents of the Land of Canaan: “They shall not dwell in your land lest they make you to sin against Me, for you will serve their gods; for they will be a snare to you” (Exodus 23:33). One might have thought that the verse is also speaking of a gentile who accepted upon himself not to engage in idol worship, and is teaching that such a gentile may not dwell in Eretz Yisrael as well; therefore the verse states: “You shall not deliver to his master a slave who escaped to you from his master” (Deuteronomy 23:16). The baraita understands that the verse is speaking in metaphoric terms about a gentile who has come to Eretz Yisrael, escaping his idolatrous past. The baraita continues: What is this gentile’s remedy? “He shall dwell with you in your midst” (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.
דְּתַנְיָא: ״לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אוֹתְךָ לִי״ – יָכוֹל בְּגוֹי שֶׁקִּיבֵּל עָלָיו שֶׁלֹּא לַעֲבוֹד עֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר, תַּלְמוּד לוֹמַר: ״לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו אֲשֶׁר יִנָּצֵל אֵלֶיךָ מֵעִם אֲדוֹנָיו״, מַאי תַּקָּנָתוֹ? ״עִמְּךָ יֵשֵׁב בְּקִרְבְּךָ וְגוֹ׳״.
Traduction française en préparation — version anglaise (Steinsaltz) : And the explanation of the verse in the baraita is difficult for Rabbi Yoshiya: This expression employed in the verse: “From his master,” is imprecise if it is speaking about a gentile who abandons idol worship, as it should have stated: From his father, as a father is a more apt metaphor for the religion in which one was raised. Rather, Rabbi Yoshiya explains differently and says: The verse is speaking of one who sells his slave to a Jew who lives outside of Eretz 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.
וְקַשְׁיָא לֵיהּ לְרַבִּי יֹאשִׁיָּה: הַאי ״מֵעִם אֲדוֹנָיו״?! ״מֵעִם אָבִיו״ מִיבְּעֵי לֵיהּ! אֶלָּא אָמַר רַבִּי יֹאשִׁיָּה: בְּמוֹכֵר עַבְדּוֹ לְחוּצָה לָאָרֶץ הַכָּתוּב מְדַבֵּר.
Traduction française en préparation — version anglaise (Steinsaltz) : And the explanation of Rabbi Yoshiya is difficult for Rabbi Aḥai, son of Rabbi Yoshiya: If it is referring to a slave who is sold to one outside of Eretz Yisrael, then this expression: “Who escaped to you,” is not accurate, as he is leaving from Eretz Yisrael, not escaping to Eretz Yisrael. According to Rabbi Yoshiya’s explanation, it should have stated: 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 Yisrael to Eretz 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.
וְקַשְׁיָא לֵיהּ לְרַבִּי אַחַי בְּרַבִּי יֹאשִׁיָּה: הַאי ״אֲשֶׁר יִנָּצֵל אֵלֶיךָ״?! ״אֲשֶׁר יִנָּצֵל מֵעִמְּךָ״ מִיבְּעֵי לֵיהּ! אֶלָּא אָמַר רַבִּי אַחַי בְּרַבִּי יֹאשִׁיָּה: בְּעֶבֶד שֶׁבָּרַח מֵחוּצָה לָאָרֶץ לָאָרֶץ הַכָּתוּב מְדַבֵּר.
Traduction française en préparation — version anglaise (Steinsaltz) : It is taught in another baraita: The verse states: “You shall not deliver to his master a slave” (Deuteronomy 23:16); Rabbi Yehuda HaNasi says: The verse is speaking of one who acquires a slave in order to emancipate him. 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: What are the circumstances of this case? Rav Naḥman bar Yitzḥak said: For example, when he wrote to the slave like this: When I will purchase you, you are hereby acquired to yourself from now. The new master does not take possession of the slave, as he is emancipated immediately upon being purchased.
תַּנְיָא אִידַּךְ: ״לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו״ – רַבִּי אוֹמֵר: בְּלוֹקֵחַ עֶבֶד עַל מְנָת לְשַׁחְרְרוֹ הַכָּתוּב מְדַבֵּר. הֵיכִי דָּמֵי? אָמַר רַב נַחְמָן בַּר יִצְחָק: דִּכְתַב לֵיהּ הָכִי: ״לִכְשֶׁאֶקָּחֲךָ, הֲרֵי עַצְמְךָ קָנוּי לְךָ מֵעַכְשָׁיו״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara relates that Rav Ḥisda’s slave escaped to Bei Kutai, a place where Samaritans lived. He sent a request to the residents of that place: Return him to me. They sent a response to him: The verse states: “You shall not deliver to his master a slave,” so we will not return this slave to you. He sent a response to them: The verse also states with regard to lost items: “And you shall restore it to him…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” (Deuteronomy 22:2–3). They sent a response to him again: But isn’t it written: “You shall not deliver to his master a slave”? Rav Ḥisda sent a response to them: That verse is referring to a slave who escaped from outside of Eretz Yisrael to Eretz Yisrael, and in accordance with the explanation of Rabbi Aḥai, son of Rabbi Yoshiya, and my slave escaped from one location outside of Eretz Yisrael to another location outside of Eretz Yisrael.
רַב חִסְדָּא עֲרַק לֵיהּ עַבְדָּא לְבֵי כוּתָאֵי, שְׁלַח לְהוּ: [אַ]הְדְּרוּהּ נִיהֲלִי. שְׁלַחוּ לֵיהּ: ״לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו״. שְׁלַח לְהוּ: וְכֵן תַּעֲשֶׂה לַחֲמוֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכׇל אֲבֵידַת אָחִיךָ״. שְׁלַחוּ לֵיהּ: וְהָכְתִיב: ״לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו״, שְׁלַח לְהוּ: הַהוּא, בְּעֶבֶד שֶׁבָּרַח מֵחוּצָה לָאָרֶץ לָאָרֶץ, וְכִדְרַבִּי אַחַי בְּרַבִּי יֹאשִׁיָּה.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And what is different about this case that led him to send a response to them specifically in accordance with the explanation of Rabbi Aḥai, son of Rabbi Yoshiya, and not in accordance with any other interpretation of the verse? The Gemara answers: Because that is how the Samaritans would understand the verse. 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.
וּמַאי שְׁנָא דִּשְׁלַח לְהוּ כִּדְרַבִּי אַחַי בְּרַבִּי יֹאשִׁיָּה? מִשּׁוּם דְּמַשְׁמַע לְהוּ קְרָאֵי.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara relates that Abaye lost a donkey among the Samaritans in Bei Kutai. He sent a request to them: Send it to me. They sent a response to him: Send a distinguishing mark and we will return it to you. He sent the following distinguishing mark to them: That its belly is white. They sent a response to him: If not for the fact that you are Naḥmani, meaning that we know that you are a trustworthy man, we would not send it to you. Is that to say that bellies of all donkeys aren’t white? Therefore, it is not a true distinguishing mark.
אַבָּיֵי אִירְכַס לֵיהּ חֲמָרָא בֵּי כוּתָאֵי, שְׁלַח לְהוּ: שַׁדְּרוּהּ לִי. שְׁלַחוּ לֵיהּ: שְׁלַח סִימָנָא. שְׁלַח לְהוּ: דְּחִיוּוֹרָא כְּרֵיסֵיהּ. שְׁלַחוּ לֵיהּ: אִי לָאו דְּנַחְמָנִי אַתְּ, לָא הֲוָה מְשַׁדַּרְנָא לֵיהּ נִיהֲלָךְ; אַטּוּ כּוּלֵּי חֲמָרֵי לָאו כְּרֵיסַיְיהוּ חִיוָּורֵי נִינְהוּ?!