Talmud su Levitico 25:53

Samuel bar Abba asked before Rebbi Yose: There it is written “he computes” and here it is written “he computes”²²⁴The person who sells of his ancestral property until the Jubilee “computes the years of sale” when he buys the property back (Lev. 25:27). Since sale of agricultural property is a sale of harvests (Lev. 25:15) it is clear that the right of redemption can be exercised only between harvest and the next sowing. Only full years are counted. But the redemption of the Hebrew slave of a Gentile is possible at all times and, therefore, the amount due changes every month.. Here you compute months and years so he may leave, there you do not compute months and years so he may leave. He said to him, the difference is that the Torah compared him to the hireling²²⁵Lev. 25:53, even though the verse refers to “a hireling on a yearly contract.”. Since the latter computes months and years and leaves, so this one computes months and years and leaves.

It is written: “His master shall bring him to the judges, or he shall bring him to the door²⁸⁹Ex.. 21:6..” How is that? The one who was sold by the court, “his master shall bring him to the judges.” The one who sold himself, “or he shall bring him to the door.”²⁹⁰Mekhilta dR.Ismael Neziqin 2; but in Mekhilta dR.Šim‘on b.Jochai p. 163 (Midrash Haggadol Deut. 15:17) even the private act of piercing needs a public act in court. Rebbi Immi asked: It is obvious that the court writes the contract for him who was sold by the court. Who is writing the contract for him who sells himself?²⁹¹No answer is given since in a private transaction any one of the parties may write the contract. It is written: “It shall not be hard in your eyes to send him away free from you; for twice the hire of a hireling he served you for six years.” The hired hand works during the day; he does not work in the night. The Hebrew slave works both day and night. It is written: “He shall not treat him harshly before your eyes²⁹²Lev. 25:53.,” and you say so²⁹³It certainly is forbidden to ask more than a full day’s work from any slave, whether Hebrew or not.? Rebbi Immi in the name of Rebbi Joḥanan: His master marries him to a Canaanite slave; it turns out that he serves him day and night²⁹⁴Since in the night he produces slave children for his master.. Rebbi Abba bar Mamai asked before Rebbi Immi: Think of it, if he was buying a Cohen²⁹⁵Since a Cohen may not marry a divorcee, certainly a slave woman is forbidden to him.! He answered him: Would the case of an Israel not also be permission of something prohibited following Rebbi Simeon²⁹⁶The slave woman is not more strictly forbidden to the Cohen than she is to the Israel. According to R. Simeon, children of a Gentile father and a Jewish mother have no family relationship with their father; children of a Jewish father and Gentile mother have no family relationship with their father; the latter statement includes slave women who as yet are not fully Jewish (cf. Yebamot 4:15,7:6 Note 135). Therefore, if the slave woman is temporarily permitted to the Israel, she also is temporarily permitted to the Cohen slave. The woman is not married to the slave in legal terms since at the moment when the slave regains his freedom she automatically becomes forbidden to him and permitted to others without a bill of divorce.
In the Babli, 21b, only Rav holds that the Canaanite woman was permitted to the Cohen while Samuel disagrees.? Rebbi Abba bar Mamai here changed his mind.