The LB Sit edition, an audio series of the Talmud Bavli, presents a profound exploration of Masechet Gittin, sponsored by our esteemed friend and devoted student of the Daf Yomi, Mr. Chaimy Dana, and his beloved wife. This masechet is dedicated with the intention that through learning, we may avert the challenges discussed within its pages from manifesting in reality. May this study bless them and all of Klal Yisrael with Shalom Bayit and success in all their endeavors, and let us say, Amen.
Today, we begin with Daf Zayin, standing in memory of the souls of Mordechai Zaken Yosef ben Sara, v'Marat Zakenat Yaffa bat Sara, and Avraham ben Ester, may the Almighty have mercy on them in the Garden of Eden. We also pray for a complete recovery for Moshe ben Sara, Moshe ben Dina, Sara Rochel bat Rachel, and Sara bat Rachel. May they experience healing of body and soul swiftly, and let us say Amen. We also dedicate our learning today for the success of Yosef ben Simcha.
We are on Mem Vav Amud Bet, starting from the bottom of the mishna: “The one who sells himself and his children to idol worshippers, we do not redeem them.” In ancient times, it was common for individuals to sell themselves or their children into servitude for financial relief. The mishna states that if someone sells themselves and their children to idol worshippers, they cannot be redeemed. Rashi explains that this is because the individual has become accustomed to this practice, having sold themselves multiple times. After the third sale, they are no longer eligible for redemption.
However, the children can be redeemed after the father’s death. The Gemara will elucidate the reasoning behind this distinction. The rationale for the enactment is to prevent individuals from exploiting the redemption system. If a person knows they can sell themselves for quick cash and then be redeemed, it creates a cycle of dependency on the community for redemption. Thus, after three instances of selling themselves, they are left to their own devices. The children, however, are at risk of being influenced by the customs of the idol worshippers while their father is alive, as he can protect them. Once he dies, they are vulnerable to assimilation, necessitating their redemption.
Rav Assi states that the mishna refers specifically to someone who has sold themselves three times. The Rambam and the Shulchan Aruch both agree that once a person has become accustomed to selling themselves, they are no longer redeemable after the third time. The Gemara then recounts a story about individuals from a place called Michsa who borrowed money from idol worshippers and were taken as slaves due to their inability to repay. They came before Rav Huna, who explained that they could not be redeemed because they had effectively sold themselves through their debts.
Rabbi Abba interjects, reminding Rav Huna that he had taught them that a person must be given at least two chances for redemption before being deemed ineligible. Rav Huna responds that these individuals are habitual offenders, having repeatedly borrowed without the intention of repayment. The Gemara continues with another story about a man who sold himself to a cannibalistic tribe. When he sought redemption from Rabbi Ami, he was reminded of the mishna that prohibits redeeming one who has sold themselves to idol worshippers.
Rabbi Ami explains that while one cannot redeem the individual, the children can be redeemed due to the concern of their assimilation among the idol worshippers. Rashi clarifies that the fear is that the children will adopt the customs of the idol worshippers if left unprotected. The Gemara recounts the case of a man who sold himself to the cannibals, who then had a final request before execution. He cleverly requested to tie them up and strike them, ultimately escaping.
The Gemara then discusses the laws surrounding the sale of land to idol worshippers in Eretz Yisrael. The mishna states that even if a Jew sells their field to an idol worshipper, they must still return each year to purchase the first fruits and bring them to Jerusalem. This law exists to discourage the sale of land to idol worshippers, as the financial burden of purchasing first fruits would deter such transactions.
Rabbah explains that the sale does not exempt the seller from the obligation of bringing first fruits, as the sanctity of the land remains intact even under the ownership of a gentile. Rashi emphasizes that if a gentile purchases land in Eretz Yisrael, their ownership does not negate the obligation of ma'aser for any produce grown there. The Gemara continues to explore the implications of these laws and the differing opinions on whether a gentile's acquisition of land in Eretz Yisrael affects the laws of ma'aser.
Through this intricate discussion, the Gemara highlights the importance of maintaining the sanctity of Eretz Yisrael and the laws governing interactions with gentiles. The debates between Rabbah and Rabbi Elazar reflect the complexity of halachic rulings and the necessity of careful consideration in matters of personal and communal welfare.