Talmud sobre Yevamot 7:1

אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, הִכְנִיסָה לוֹ עַבְדֵי מְלוֹג וְעַבְדֵי צֹאן בַּרְזֶל, עַבְדֵי מְלוֹג לֹא יֹאכְלוּ בַתְּרוּמָה, עַבְדֵי צֹאן בַּרְזֶל יֹאכֵלוּ. וְאֵלּוּ הֵן עַבְדֵי מְלוֹג, אִם מֵתוּ, מֵתוּ לָהּ, וְאִם הוֹתִירוּ, הוֹתִירוּ לָהּ. אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתָן, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה. וְאֵלּוּ הֵן עַבְדֵי צֹאן בַּרְזֶל, אִם מֵתוּ, מֵתוּ לוֹ, וְאִם הוֹתִירוּ, הוֹתִירוּ לוֹ. הוֹאִיל וְהוּא חַיָּב בְּאַחֲרָיוּתָן, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה:

Una viuda de un sumo sacerdote, una divorciada o una jalutza de un sacerdote regular. —si ella le trajo a Melog lazos [Lo que la mujer se deja a sí misma y no escribe en su kethubah se llama "nichsei melog" ("propiedad de desplume"), porque el marido los "despluma", como se desprenden los pollos. Porque él come los frutos de esa propiedad, y si disminuyen (en valor), disminuyen para ella; y si aumentan, aumentan para ella] y los lazos de tzon-barzel [Nichsei tzon-barzel es la propiedad que ella le trae y que está escrita en la kethubah: "Esto y esto es lo que yo (el esposo) prometo su kethubah ". Se llama "tzon-barzel", porque el principal permanece como "hierro". Porque si todos mueren, el esposo debe hacer la restitución. Y como solían contar las ovejas (tzon) así, y el pastor era responsable de ellas, incluso si todas murieran, la propiedad por la cual el esposo asumió la responsabilidad se llamaba "nichsei tzon barzel".—los lazos melog no comen terumah [porque son suyos, y ella es una chalalah], y los lazos tzon-barzel comen. Y estos son esclavos melog: si mueren, mueren por ella; y si aumentan, aumentan a ella. Aunque él (el esposo) está obligado a alimentarlos, no comen terumah. Y estos son siervos de tzon-barzel: si mueren, mueren por él; y si aumentan, aumentan a él. Como debe hacer restitución (si están perdidos), comen terumah.

Jerusalem Talmud Pesachim

There, we have stated: ¹⁴³This paragraph is from Giṭtin 4:4 where the few differences in spelling are noted and which is explained there in Notes 75–78, 120–130.“A slave whom his master gave as mortgage¹⁴⁴Greek ὑποθήκη. to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage¹⁴⁴Greek ὑποθήκη., if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

Ask RabbiBookmarkShareCopy

Capítulo completo Versículo siguiente