Rujukan Talmud untuk Ulangan 15:16: Jerusalem Talmud Yevamot, Jerusalem Talmud Kiddushin & Jerusalem Talmud Pesachim

Is it free²⁶This refers back to the argument (Notes 9–12) that the uncircumcised is barred from eating heave. It is claimed that the conditions for application of rule 2, גזרה שוה, are not fulfilled.? Has it not been used for a derivation? As it was stated²⁷Babli 70a, Qiddushin 4a, Zebaḥim 62a; Sifra Emor Pereq 4(17).: “Sojourner”, that is the one who is permanently acquired, “hireling” the one temporarily acquired²⁸Lev. 22:10: “A Cohen’s sojourner or hireling shall not eat from sanctified food.” Who are sojourner and hireling? They cannot be Gentiles; these were excluded in the first part of v. 10. They cannot be slaves; these are included (when circumcised) in v. 11. They must be Hebrew “slaves”, i. e., indentured servants. The verse states that the money paid in acquiring a Hebrew slave is paid not to acquire his person but his working and earning power. Therefore, they are not able to partake of sanctified food. The Hebrew slave who is permanently acquired is the one who refuses to leave when his six years of indenture are passed; Ex. 21:5–6, Deut. 15:16–17.
According to tradition, the institution of Hebrew slaves disappeared with the first commonwealth and could never be re-introduced. The argument here is purely one of biblical interpretation, not of actual law.. It should only say “sojourner”; why does the verse mention “hireling”? Should the one who is permanently acquired be forbidden to eat and the one temporarily acquired be permitted? But I would have said that “sojourner” means the one temporarily acquired; the mention of the “hireling” teaches that “sojourner” means the one permanently acquired. Rebbi Mathias²⁹He is mentioned only here. said, since it is written “no uncircumcised person may eat from it,³⁰Ex. 12:48.” it is as if free from one side³¹While the verse in Lev. is used for clarification about the Hebrew slave, Ex. 12:46 cannot speak about him since no circumcised Jew is excluded from the Passover sacrifices. Therefore, the verse is not used for other deductions and the application of rule 2 might be justified.
The Yerushalmi does not clarify the difference between a straight גזרה שוה in which neither part is used for other implications (cf. Note 12), and a conditional one in which only one of the conditions is fulfilled, which may be rejected on logical grounds. This is made explicit in the Babli, 70b..

MISHNAH: A Hebrew slave¹⁵⁰The rules are based on Ex. 21:2–6, Lev. 25:39–43, Deut. 15:12–18. The Lev. source clearly refers to the person who sells himself as indentured servant because he cannot fend for himself. Ex. 22:2 provides for judicial sale of the thief who cannot pay the required double restitution.
Separate rules for the Hebrew slave acquired by a Gentile are given in Lev. 25:47–54. In that case, the slave regains his freedom automatically only in the Jubilee year but the family can force his redemption by repaying the portion of his buying price not amortized by the time passed (Lev. 25:50). is acquired by money or a document; he regains his autonomy by years¹⁵¹The maximum time of a contract of an indentured servant was 6 years; Ex. 21:2, Deut. 15:12., or the Jubilee¹⁵²Lev. 25:40. Since the Jubilee brings back everybody to his ancestral land, everybody is presumed to be able to feed himself. The dependence of the rules of the Hebrew slave on the Jubilee implies that Hebrew slavery disappeared with the Jubilee; it never existed during the Second Commonwealth and is not to be re-instituted in the times of the Messiah (Ševi‘it 10:3, Notes 83–88; Giṭṭin 4:3, Note 65). The discussion about the rules of Hebrew male slavery are a purely theoretical reconstruction of the past whose interest is not in statements but in the rules of inference., or reduction of the amount¹⁵³If the slave or his family buy his freedom, the master is required to accept payment proportional to the time not yet served.. The Hebrew slave girl¹⁵⁴While the rules for the Hebrew slave girl are not tied to the Jubilee, the verses Deut. 15:12,17 equate the rules for male and female slaves. Therefore, all the detailed rules developed in this Halakhah are purely theoretical interpretations of the biblical text; they never were operational within the rabbinic framework. in addition regains her autonomy by indicators of puberty¹⁵⁵While a father can forcibly marry off his daughter until she has reached adulthood (12 years six months and one day) he cannot sell her into slavery beyond adolescence (12 years and a day if she shows signs of puberty). He cannot sell her to work for longer than he had the right to sell.. The pierced slave is acquired by piercing¹⁵⁶The slave who does not want to regain his freedom after six years, whose earlobe is pierced (Ex. 21:6, Deut. 15:17).; he regains his autonomy in the Jubilee or by the master’s death¹⁵⁷Ex. 21:5, Deut. 15:16 make it clear that the relationship of the “pierced” slave to his master is a personal one, not transferable to his heirs..

¹⁵⁷This paragraph also is in Horaiot 1:2, Notes 92–97. Rebbi Immi in the name of Rebbi Simeon ben Laqish: For ruling¹⁵⁸To determine whether a majority of the people followed an erroneous ruling of the Supreme Court, the entire adult male population of the Land is counted. they went after the population of the Land of Israel; for impurity they went after a majority of those entering the Temple courtyard. Does one estimate according to all groups or does one estimate only for the first group? Rebbi Yose ben Rebbi Abun said, they have to estimate by themselves as long as they are outside¹⁵⁹Since the impure are not permitted on the Temple Mount unless a majority of the people are impure, it is obvious that the count of a majority cannot be determined by the people entering the Temple precinct but must be made before people enter the Temple Mount. The Babli 94b has only the statement which is rejected here.. Rebbi Joshua ben Levi said, for appearance¹⁶⁰The duty for all your men to be seen before the Eternal three times a year (Deut.15:16). they went from Lavo-Hamat to the Brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi, At that time Solomon made the pilgrimage holiday, and all of Israel with him¹⁶¹1K. 8:65. The verse continues: a big crowd, from Levo-Hamat to the Brook of Egypt (Central Syria to Wadi El-Arish)., etc.