Talmud su Levitico 25:45

HALAKHAH: Rebbi Jonah said, our Mishnah speaks about poor ḥaverim, and about guests following Rebbi Joshua. It was stated⁶Tosephta Ma‘serot 2:1: “Donkey drivers and private persons on the road from place to place may eat and they are free (from the obligation to tithe) until they reach their destination. Therefore, if their host gave them a separate room and they stayed there overnight, they have to tithe, otherwise they are exempt. It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai at Beror Ḥayil, and some inhabitants of these localities brought them figs. They asked him, do we have to tithe? He said to them, if we stay overnight, we are obligated to tithe; otherwise, we are not obligated to tithe.” Because R. Joshua was such an important personality he and his students certainly were placed in a separate room; therefore, staying overnight alone creates the obligation of tithes. The obligation for heave and tithes only starts with the storage of the harvest. Since R. Joshua would not travel without a large group of students, keeping him overnight creates the duty to give heave and tithes. This is the explicit interpretation given in Yerushalmi Ma‘serot 2:3.: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Beror Ḥayil⁷Neither name nor location of this place are certain but it is known that it was the home town of Rabban Joḥanan ben Zakkai., and some local people brought them fruits. Rebbi Joshua said to them, if they⁸His students. stay overnight, we are obliged to tithe; otherwise, we are not obliged to tithe.” Rebbi Yose said, the Mishnah speaks about am haäreẓ poor. If you restrict to poor ḥaverim, you lock the door before am haäreẓ poor⁹If it becomes expensive to give to the am haäreẓ poor, nobody will give to them.. How does Rebbi Yose hold about “the stranger?¹⁰For R. Jonah, there is no problem; since the traveller is not really poor it is necessary to say that the Mishnah applies only to ḥaverim who will put their food in order. But why does R. Yose need to mention the traveller?” Following what was stated: “(Lev. 25:45) ‘Those who dwell among you,’ to include the stranger; Rebbi Eliezer said, that means the Gentile stranger.¹¹It is permitted to buy oneself goodwill with demay even though one may not satisfy a formal obligation with demay.”

Rebbi Zakkai stated before Rebbi Joḥanan: The daughter of an Ammonite convert is enabled, the daughter of an Ammonite woman convert is disabled. Rebbi Joḥanan told him: Babylonian, you crossed three rivers on your way and got lost! But both the daughter of an Ammonite convert and the daughter of an Ammonite woman convert are enabled¹⁸³It seems that R. Zakkai only had heard the statement that the daughter of a male Ammonite convert was enabled to be married into the priesthood and concluded that the insistence on a male would imply the quite unreasonable implication that the daughter of a female Ammonite would be disabled. R. Joḥanan points out that the statement on the daughter of a male Ammonite convert is needed for itself if the mother is an Israelite woman. Since the marriage of the parents is forbidden, the mother becomes desecrated for the priesthood. It is noteworthy that the disability does not extend to the daughter.
In the Babli, 77b, one version of the statement of R. Zakkai is explicit: The daughter of an Ammonite and an Israelite woman is disabled. This is rejected by R. Joḥanan.. Rebbi Yosa in the name of Rebbi Joḥanan: The statement is needed only if her mother was from Israel. That you should not say, since her mother was desecrated, so the daughter is desecrated. Rebbi Abbahu in the name of Rebbi Joḥanan, she is enabled even for the High Priest. What is the reason? “In his peoples¹⁸⁴Lev. 21:14, speaking of the High Priest, “only a virgin from among his people he may take as a wife.” In the Babli, 77b, R. Zakkai is the source of this argument but he wrongly requires the (converted) parents to be from the same people.”. A people divided into two peoples, the males are forbidden but their females permitted. Rebbi Ḥaggai in the name of Rebbi Pedat: Rebbi Simeon ben Laqish did not say so, but the daughter of an Ammonite convert is disabled since she comes from a disabled drop¹⁸⁵Babli 77a, a different reason ascribed to him.. Rebbi Joḥanan said, we have stated thus: Of Gentiles married unconverted, the males are permanently forbidden but their females are immediately permitted. If they converted, the males are permanently forbidden but their females are permitted after three generations¹⁸⁶If an Ammonite and an Egyptian woman married as Gentiles, the children are Ammonites since in permitted marriages the child’s status is that of the father. But if they married when converted, the child inherits the disabilities of both parents. Therefore, the daughter, who does not inherit any disability from her father, has the status of a second generation Egyptian from her mother (in the opinion of the rabbis who reject R. Simeon’s argument.)
The Babli, 78a, formulates this explicitly: Among Gentiles, the status of the father is determining. If they converted, the more disabled is determining.. Rebbi Ḥizqiah in the name of [Rebbi] Aḥa: A baraita states this: From where can you say that if one of any of the families of the earth cohabited with a Canaanite woman and she gave birth to a son, that you may buy him as a slave? The verse says, “whom they will father in your land,¹⁸⁷Lev. 25:45. In v. 44 it is stated that slaves may be bought (only) from the surrounding peoples, since Canaanites are not to be tolerated in the Land. It is then stated that a child fathered in the Land can be tolerated if his father was not a Canaanite; the argument is parallel to that of the baraita quoted earlier. The same statement is in the Babli, 78a.” not from those who dwell in your land.

MISHNAH: The following are not under the rules of cheating¹²⁵There is no recourse in court for overpaying or underpaying.: Slaves¹²⁶In Lev. 25:45, Gentile slaves are put under the rules of real estate., securities¹²⁷Documents of indebtedness. What one buys is not the paper on which the IOU is written but the future claim. What one buys “from the hand of your neighbor” (Lev. 25:14) is the paper; therefore the IOU is not under the rules of that verse., real estate¹²⁸Lev. 25:14 only refers to movables., and Temple property¹²⁹Lev. 25:14 only refers to “your neighbor,” not to public property.; they are not under the rules of double or quadruple or quintuple restitution¹³⁰If slaves, securities, or Temple property was stolen (e. g., Temple animals).. An unpaid trustee does not have to swear, a paid trustee does not pay. Rebbi Simeon says, sacrifices which he is obligated to warrant¹³¹If one vows to bring “a sacrifice”, he has not fulfilled his obligation until the animal was sacrificed. Before that moment, it remains the personal property of the offerer and is covered by Lev. 25:14. But if he vows to offer “this animal”, he has fulfilled his duty at the moment the animal was delivered to the Temple. After that it is Temple property; cf. Mishnah Bava qamma 7:5. are under the rules of cheating; those for which he is not obligated to warrant are not under the rules of cheating. Rebbi Jehudah says, also he who sells a Torah scroll, an animal, or a pearl is not under the rules of cheating. They told him, they said only these.