## Gittin Daf 12b

###### Gittin 12b:1
[Gittin 12b:1](https://torahapp.org/share/book/Gittin/r/12b:1)

לֹוֶה וְאוֹכֵל? לְהַעְדָּפָה.

**William Davidson Edition - English:**
**does he** find it necessary to **borrow and eat?** After all, his master provides for him. The Gemara answers: This is referring **to surplus** food, i.e., additional food that the slave wants to eat.


###### Gittin 12b:2
[Gittin 12b:2](https://torahapp.org/share/book/Gittin/r/12b:2)

וְלֵימָא לֵיהּ הֶקְדֵּשׁ: עַד הַשְׁתָּא סַגִּי לָךְ בְּלָא הַעֲדָפָה, וְהַשְׁתָּא נָמֵי תִּיסְגֵּי לָךְ בְּלָא הַעֲדָפָה! הֶקְדֵּשׁ גּוּפֵיהּ נִיחָא לֵיהּ, כִּי הֵיכִי דְּלַשְׁבַּח עַבְדֵּיהּ.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But** if so, **let** the **Temple** treasurer **say to him: Until now it was enough for you without a surplus; now too it should be enough for you without a surplus.** Why do you seek more now? Consequently, the consecration should apply to this surplus as well. The Gemara answers: **It is preferable to** the **Temple** treasury **itself** that he work and eat more, **so that** the value of **its slave will be enhanced** when he consumes this extra amount, as he will become stronger.


###### Gittin 12b:3
[Gittin 12b:3](https://torahapp.org/share/book/Gittin/r/12b:3)

עוֹשֶׂה וּפוֹרֵעַ, קַמָּא קַמָּא קָדֵישׁ לֵיהּ! בְּפָחוֹת פָּחוֹת מִשָּׁוֶה פְּרוּטָה.

**William Davidson Edition - English:**
§ It was stated that the slave borrows and eats and afterward **performs** work **and repays** the loan. The Gemara asks: But his work **immediately becomes consecrated,** as his hands have been consecrated. How, then, can he repay this loan? The Gemara answers: The slave performs work **of less than the value of one *peruta*.** Anything worth less than one *peruta* does not become consecrated. Therefore he can collect these small sums and repay his debt little by little.


###### Gittin 12b:4
[Gittin 12b:4](https://torahapp.org/share/book/Gittin/r/12b:4)

הָכִי נָמֵי מִסְתַּבְּרָא; דְּאָמַר רַב: הַמַּקְדִּישׁ יְדֵי עַבְדּוֹ – אוֹתוֹ הָעֶבֶד עוֹשֶׂה וְאוֹכֵל, דְּאִי לָא עַבְדָּא מַאן פָּלַח לֵיהּ.

**William Davidson Edition - English:**
The Gemara comments: **So too, it is reasonable** that Rav is referring to a case where the master provides sustenance for him. **As Rav says:** With regard to **one who consecrates the hands of his slave, that slave works and eats, as, if** the slave does **not work** for himself, **who will work** and provide **for him?** This ruling indicates that Rav maintains that consecration does not apply to the slave’s hands.


###### Gittin 12b:5
[Gittin 12b:5](https://torahapp.org/share/book/Gittin/r/12b:5)

אִי אָמְרַתְּ בִּשְׁלָמָא הָךְ בְּמַעֲלֶה וְאֵינוֹ יָכוֹל, וְהָא בְּשֶׁאֵינוֹ מַעֲלֶה, שַׁפִּיר.

**William Davidson Edition - English:**
The Gemara explains: **Granted, if you say** that **this** earlier *halakha* that Rav said, that the slave borrows and repays, refers to a situation **where** his master **provides sustenance for him, and** this is because in general **he cannot** say to him: Work for me but I will not sustain you, **and this** second *halakha* is referring to a case **where** his master **does not provide** him with sustenance, and therefore he cannot consecrate the slave’s hands, it **is well,** as there is no contradiction between the two statements of Rav.


###### Gittin 12b:6
[Gittin 12b:6](https://torahapp.org/share/book/Gittin/r/12b:6)

אֶלָּא אִי אָמְרַתְּ הָךְ בְּשֶׁאֵינוֹ מַעֲלֶה, וְיָכוֹל, דְּאִי לָא עַבְדָּא מַאן פָּלַח לֵיהּ?! מַאן דְּבָעֵי נִיפְלְחֵיהּ!

**William Davidson Edition - English:**
**However, if you say** that **this** first *halakha* is **also** speaking of a case **where** his master **does not provide** sustenance for him, and the consecration is effective because he **can** say to his slave: Work for me but I will not sustain you, then what is the meaning of the statement: **As, if** the slave does **not work** for himself **who will work for him?** Let **whoever desires work for him,** i.e., the slave will be compelled to sustain himself from charity, but this is not the master’s concern.


###### Gittin 12b:7
[Gittin 12b:7](https://torahapp.org/share/book/Gittin/r/12b:7)

אֶלָּא לָאו, שְׁמַע מִינַּהּ אֵינוֹ יָכוֹל! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rather,** must one **not conclude from** here that Rav holds that a master **cannot** say to his slave: Work for me but I will not sustain you? The Gemara comments: Indeed **conclude from** here that this is the case.


###### Gittin 12b:8
[Gittin 12b:8](https://torahapp.org/share/book/Gittin/r/12b:8)

תָּא שְׁמַע, דְּאָמַר רַבִּי יוֹחָנָן: הַקּוֹטֵעַ יַד עַבְדּוֹ שֶׁל חֲבֵירוֹ – נוֹתֵן שִׁבְתּוֹ וּרְפוּאָתוֹ לְרַבּוֹ, וְאוֹתוֹ הָעֶבֶד נִיזּוֹן מִן הַצְּדָקָה. שְׁמַע מִינַּהּ, יָכוֹל הָרַב לוֹמַר לָעֶבֶד: ״עֲשֵׂה עִמִּי וְאֵינִי זָנָךְ״!

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** another source concerning the same dilemma, **as Rabbi Yoḥanan says: One who severs the hand of another’s slave** must **give** compensation for **his** loss of **livelihood,** i.e., compensation for the slave’s inability to work as a result of his injury, **and** the slave’s **medical costs to his master. And that slave,** who can no longer work, is **sustained from charity. Conclude from** Rabbi Yoḥanan’s statement that **the master is able to say to his slave: Work for me but I will not sustain you,** as otherwise the master would not receive compensation for his time in the form of payment for the slave’s earnings while the slave lives off of charity.


###### Gittin 12b:9
[Gittin 12b:9](https://torahapp.org/share/book/Gittin/r/12b:9)

הָכָא בְּמַאי עָסְקִינַן – בְּמַעֲלֶה לוֹ מְזוֹנוֹת. אִי הָכִי, אַמַּאי נִיזּוֹן מִן הַצְּדָקָה? לְהַעְדָּפָה.

**William Davidson Edition - English:**
The Gemara answers: **With what are we dealing here?** This is referring to a case **where** his master **provides sustenance for him.** The Gemara asks: **If so, why is he sustained from charity?** He already has sustenance. The Gemara answers: This is referring **to surplus** food, i.e., additional food that the slave wants to eat.


###### Gittin 12b:10
[Gittin 12b:10](https://torahapp.org/share/book/Gittin/r/12b:10)

אִי הָכִי, ״נִיזּוֹן״?! ״מִתְפַּרְנֵס״ מִיבְּעֵי לֵיהּ! אֶלָּא לָאו, שְׁמַע מִינַּהּ יָכוֹל! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so,** the phrase: **Sustained** from charity, is imprecise, as it indicates that he is provided only with enough for his basic needs. **It should have** said: He **earns a living** from charity. **Rather,** must one **not conclude from** his statement that Rabbi Yoḥanan maintains that the master **can** say to his slave: Work for me but I will not sustain you? The Gemara comments: Indeed, **conclude from** his statement that this is the case.


###### Gittin 12b:11
[Gittin 12b:11](https://torahapp.org/share/book/Gittin/r/12b:11)

אֲמַר מָר: נוֹתֵן שִׁבְתּוֹ וּרְפוּאָתוֹ לְרַבּוֹ. שִׁבְתּוֹ, פְּשִׁיטָא! רְפוּאָתוֹ אִיצְטְרִיכָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara discusses the aforementioned *halakha*. **The Master says** earlier: **He** must **give** compensation for the slave’s loss of **livelihood and his medical costs to his master.** The Gemara comments: With regard to compensation for loss of **livelihood, it is obvious** that this is the *halakha*, as the master incurs the loss when his slave does not work, and therefore **it was necessary for** the Sages to mention only that the compensation for **his medical costs** goes to his master.


###### Gittin 12b:12
[Gittin 12b:12](https://torahapp.org/share/book/Gittin/r/12b:12)

רְפוּאָתוֹ דִּידֵיהּ הִיא, דְּבָעֵי אִיתַּסּוֹיֵי בֵּהּ! לָא צְרִיכָא, דְּאַמְדוּהּ לְחַמְשָׁא יוֹמֵי, וַעֲבַדוּ לֵיהּ סַמָּא חָרִיפָא וְאִתַּסִּי בִּתְלָתָא יוֹמֵי; מַהוּ דְּתֵימָא: צַעֲרָא – דִּידֵיהּ הוּא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara comments: Why is the payment for his medical costs given to his master? Shouldn’t the compensation for **his medical costs belong to him, as he needs to be healed with it?** The Gemara answers: **No,** it is **necessary** in a case **where** doctors **estimated** that the blow or wound **would heal in five days and they made a strong medicine for him, and he was healed in three days** instead of five. **Lest you say:** Since **the pain** suffered by the slave by taking the strong medicine that caused a decrease in the costs of healing was his, the money should belong **to him,** Rabbi Yoḥanan therefore **teaches us** that this is not the case, as even this money belongs to the master, not the slave.


###### Gittin 12b:13
[Gittin 12b:13](https://torahapp.org/share/book/Gittin/r/12b:13)

תַּנְיָא: אָמַר רַבִּי אֶלְעָזָר, אָמַרְנוּ לוֹ לְמֵאִיר: וַהֲלֹא זְכוּת הוּא לָעֶבֶד שֶׁיּוֹצֵא מִתַּחַת יְדֵי רַבּוֹ לְחֵירוּת! אָמַר לָנוּ: חוֹב הוּא לוֹ – שֶׁאִם הָיָה עֶבֶד כֹּהֵן, פּוֹסְלוֹ מִן הַתְּרוּמָה. אָמַרְנוּ לוֹ: וַהֲלֹא מָה אִם יִרְצֶה שֶׁלֹּא לְזוּנוֹ וְשֶׁלֹּא לְפַרְנְסוֹ, רַשַּׁאי!

**William Davidson Edition - English:**
§ With regard to the discussion in the mishna between Rabbi Meir and the Rabbis, **it is taught** in a *baraita* (*Tosefta* 1:5) that **Rabbi Elazar said: We said to Meir: But isn’t it in the interest of a slave to leave his master to freedom? He said to us: It is to his detriment, as if he were the slave of a priest,** then by emancipating him the master thereby **disqualifies him from** partaking of ***teruma*. We said to him: But what** would be **if** the master **wishes not to sustain him and not to provide him with a living?** He is **permitted** to do so. Therefore, the slave does not lose out when he is emancipated, as he was not guaranteed sustenance in any event.


###### Gittin 12b:14
[Gittin 12b:14](https://torahapp.org/share/book/Gittin/r/12b:14)

אָמַר לָנוּ: וּמָה אִילּוּ עֶבֶד כֹּהֵן שֶׁבָּרַח, וְאֵשֶׁת כֹּהֵן שֶׁמָּרְדָה עַל בַּעְלָהּ – הֲלֹא אוֹכְלִין בִּתְרוּמָה; וְזֶה – אֵינוֹ אוֹכֵל. אֲבָל אִשָּׁה – חוֹב הוּא לָהּ, שֶׁכֵּן פֹּסְלָהּ מִן הַתְּרוּמָה וּמַפְסִידָהּ מִן הַמְּזוֹנוֹת.

**William Davidson Edition - English:**
Rabbi Meir **said to us:** Even if the master is not obligated to provide for him, it is still permitted for the slave to partake of *teruma*. The proof for this is the following case: **And what** would be **if** there were **the slave of a priest, who fled** from his master, **or** in the case of **the wife of a priest, who rebelled against her husband,** i.e., she refused to fulfill her obligations as a married woman? Are **they not** permitted to **partake of *teruma*,** although not the *teruma* belonging to the master or husband? They are permitted to partake of *teruma*. **But this** slave who was emancipated **may not partake** of *teruma* at all, even *teruma* that belongs to other priests. **But** in any event, in the case of **a woman,** a bill of divorce **is to her detriment, as it disqualifies her from** partaking of ***teruma* and causes her to lose** her **sustenance.**


###### Gittin 12b:15
[Gittin 12b:15](https://torahapp.org/share/book/Gittin/r/12b:15)

מַאי קָאָמְרוּ לֵיהּ, וּמַאי קָא מַהְדַּר לְהוּ? הָכִי קָאָמַר לְהוּ: הֲשַׁבְתּוּנִי עַל הַמְּזוֹנוֹת, מַה תְּשִׁיבוּנִי עַל הַתְּרוּמָה?

**William Davidson Edition - English:**
The Gemara analyzes this *baraita*: **What did** the Rabbis **say to** Rabbi Meir, **and what** did he **respond to them?** In other words, the two sides do not appear to be discussing the same issue, as the Rabbis refer to sustenance while Rabbi Meir talks about *teruma*. The Gemara explains that **this is what** Rabbi Meir **is saying** to them: **You have answered me about sustenance,** that the master is not required to provide for his slave. However, **what will you answer me about *teruma*?**


###### Gittin 12b:16
[Gittin 12b:16](https://torahapp.org/share/book/Gittin/r/12b:16)

וְכִי תֵּימְרוּ: אִי בָּעֵי, זָרֵיק לֵיהּ גִּיטָּא וּפָסֵיל לֵיהּ; שָׁבֵיק לֵיהּ וְעָרֵיק וְאָזֵיל לְעָלְמָא.

**William Davidson Edition - English:**
**And if you were to say** that the acceptance of the document by the agent is not to the slave’s detriment, as in any event **if** the master **desires, he can throw the bill** of manumission within four cubits of the slave **and** thereby **disqualify him** from partaking of *teruma*; the slave can prevent this from occurring by **leaving** his master, **and escaping and going out to the world.** If he acts in this manner his master will be unable to emancipate him, and he can continue partaking of *teruma*.