## Gittin Daf 40b

###### Gittin 40b:1
[Gittin 40b:1](https://torahapp.org/share/book/Gittin/r/40b:1)

וּמְקַרְקֵישׁ לֵיהּ זוּזֵי, וְכָתֵב לֵיהּ גִּיטָּא דְחֵירוּתָא עַל שְׁמֵיהּ.

**William Davidson Edition - English:**
**and** the slave **should jingle the dinars** before **him.** The child will want the money and he will decide to emancipate him, **and they should write him a bill of emancipation in his name.**


###### Gittin 40b:2
[Gittin 40b:2](https://torahapp.org/share/book/Gittin/r/40b:2)

תָּנוּ רַבָּנַן, הָאוֹמֵר: ״עָשִׂיתִי פְּלוֹנִי עַבְדִּי בֶּן חוֹרִין״; ״עָשׂוּי בֶּן חוֹרִין״; ״הֲרֵי הוּא בֶּן חוֹרִין״ – הֲרֵי הוּא בֶּן חוֹרִין.

**William Davidson Edition - English:**
§ **The Sages taught** that with regard to **one who says: I made so-and-so my slave a freeman,** or: My slave **was made a freeman,** or: **Behold he is a freeman,** in all of these cases **he is a freeman** as a result.


###### Gittin 40b:3
[Gittin 40b:3](https://torahapp.org/share/book/Gittin/r/40b:3)

״אֶעֱשֶׂנּוּ בֶּן חוֹרִין״ – רַבִּי אוֹמֵר: קָנָה, וַחֲכָמִים אוֹמְרִים: לֹא קָנָה. אָמַר רַבִּי יוֹחָנָן: וְכוּלָּן – בִּשְׁטָר.

**William Davidson Edition - English:**
If he says: **I will make him a freeman, Rabbi** Yehuda HaNasi **says:** The slave has **acquired** himself, **and the Rabbis say: He** has **not acquired** himself. **Rabbi Yoḥanan says: And all of these** *halakhot* apply only when the formulation was written **in a document** that was transferred to the slave. A verbal statement alone is not effective in emancipating the slave.


###### Gittin 40b:4
[Gittin 40b:4](https://torahapp.org/share/book/Gittin/r/40b:4)

תָּנוּ רַבָּנַן, הָאוֹמֵר: ״נָתַתִּי שָׂדֶה פְּלוֹנִית לִפְלוֹנִי״; ״נְתוּנָה לִפְלוֹנִי״; ״הֲרֵי הִיא שֶׁלּוֹ״ – הֲרֵי הִיא שֶׁלּוֹ. ״אֶתְּנֶנָּה לִפְלוֹנִי״ – רַבִּי מֵאִיר אוֹמֵר: קָנָה; וַחֲכָמִים אוֹמְרִים: לֹא קָנָה. אָמַר רַבִּי יוֹחָנָן: וְכוּלָּן – בִּשְׁטָר.

**William Davidson Edition - English:**
Similarly, **the Sages taught** that with regard to **one who says: I gave such and such a field to so-and-so** as a gift; or: This field is **given to so-and-so;** or: **Behold it is his,** in all of these cases **it belongs to** the recipient. If he says: **I will give it to so-and-so,** then **Rabbi Meir says:** That person has **acquired** the field. **And the Rabbis say: He** has **not acquired** it. With regard to this, **Rabbi Yoḥanan** also **says: And all of these** *halakhot* apply only when the formulation was written **in a document** that was transferred to the recipient. A verbal statement alone is not effective in transferring the field.


###### Gittin 40b:5
[Gittin 40b:5](https://torahapp.org/share/book/Gittin/r/40b:5)

תָּנוּ רַבָּנַן, הָאוֹמֵר: ״עָשִׂיתִי פְּלוֹנִי עַבְדִּי בֶּן חוֹרִין״, וְהוּא אוֹמֵר: ״לֹא עֲשָׂאַנִי״ – חָיְישִׁינַן שֶׁמָּא זִיכָּה לוֹ עַל יְדֵי אַחֵר. ״כָּתַבְתִּי וְנָתַתִּי לוֹ״, וְהוּא אוֹמֵר: ״לֹא כָּתַב לִי וְלֹא נָתַן לִי״ – הוֹדָאַת בַּעַל דִּין כְּמֵאָה עֵדִים דָּמֵי.

**William Davidson Edition - English:**
**The Sages taught** that with regard to **one who says: I made so-and-so my slave a freeman, and** the slave **says: He did not make me** a freeman, then **we are concerned** that **perhaps** the master **transferred** the slave’s emancipation **to him through another** person without the slave being aware of this, and the slave is assumed to be emancipated. However, if the master said: **I wrote and I gave to him** a bill of manumission, **and** the slave **says: He did not write** it **for me and he did not give me** a bill of manumission, then he remains a slave, as the legal status of **the admission of a litigant is similar to** the testimony of **one hundred witnesses.** Just as the testimony of witnesses is deemed credible by the court, so is the admission of a litigant deemed credible.


###### Gittin 40b:6
[Gittin 40b:6](https://torahapp.org/share/book/Gittin/r/40b:6)

הָאוֹמֵר: ״נָתַתִּי שָׂדֶה פְּלוֹנִית לִפְלוֹנִי״, וְהוּא אוֹמֵר: ״לֹא נָתַן לִי״ – חָיְישִׁינַן שֶׁמָּא זִיכָּה לוֹ עַל יְדֵי אַחֵר. ״כָּתַבְתִּי וְנָתַתִּי לוֹ״, וְהוּא אוֹמֵר: ״לֹא כָּתַב וְלֹא נָתַן לִי״ – הוֹדָאַת בַּעַל דִּין כְּמֵאָה עֵדִים דָּמֵי.

**William Davidson Edition - English:**
Similarly, with regard to **one who says: I gave such and such a field to so-and-so, and** the supposed recipient **says: He did not give me** it, then **we are concerned that perhaps he transferred** the field **to him through another** person without the recipient being aware of this, and the field becomes his. However, if one says: **I wrote and gave to him** a document stating that I am giving him the field, **and** the supposed recipient **says: He did not write** it **and did not give me** a document stating that he is giving me the field, then he does not take possession of the field, as the legal status of **the admission of a litigant is similar to** the testimony of **one hundred witnesses.**


###### Gittin 40b:7
[Gittin 40b:7](https://torahapp.org/share/book/Gittin/r/40b:7)

מִי אוֹכֵל פֵּירוֹת? רַב חִסְדָּא אָמַר: נוֹתֵן אוֹכֵל פֵּירוֹת; וְרַבָּה אָמַר: מְשַׁלְּשִׁין אֶת הַפֵּירוֹת.

**William Davidson Edition - English:**
The Gemara asks: In this case, where the original owner states that he gave the field to his friend, and the supposed recipient states that he did not receive it, **who consumes the produce** of the field? **Rav Ḥisda says:** The **giver consumes the produce,** as the field remains in his possession, **and Rabba says: The produce is deposited with a third party** until it can be determined who the rightful owner is.


###### Gittin 40b:8
[Gittin 40b:8](https://torahapp.org/share/book/Gittin/r/40b:8)

וְלָא פְּלִיגִי: הָא בְּאַבָּא, הָא בִּבְרָא.

**William Davidson Edition - English:**
The Gemara comments: **And they do not disagree.** Rather, they are referring to different cases: **This** case pertains **to the father,** the one who is the supposed recipient of the field. As long as he is alive and states that he did not receive the field, the produce is consumed by the original owner. **That** case pertains **to the son** of the supposed recipient of the field, who claims that his father did not receive it. Since it is possible that the father received it without the son’s knowledge, the produce is deposited with a third party until it can be determined who the rightful owner is.


###### Gittin 40b:9
[Gittin 40b:9](https://torahapp.org/share/book/Gittin/r/40b:9)

**מַתְנִי׳** עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתֵיקֵי לַאֲחֵרִים, וְשִׁיחְרְרוֹ – שׁוּרַת הַדִּין אֵין הָעֶבֶד חַיָּיב כְּלוּם; אֶלָּא מִפְּנֵי תִּיקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶּן חוֹרִין, וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵינוֹ כּוֹתֵב, אֶלָּא מְשַׁחְרֵר.

**William Davidson Edition - English:**
**MISHNA:** In the case of **a slave whose master set him aside as designated repayment** [***apoteiki***] of a debt **to other** people from whom he borrowed money, **and** afterward **he emancipated him,** then **according to the letter of the law the slave bears no** responsibility for the debt. **However, for the betterment of the world, his master is forced to make him a freeman, and** the slave **writes** a promissory **note for his value** to pay the debt to the creditor. **Rabban Shimon ben Gamliel says: He does not write** a promissory note; **he only emancipates** the slave.


###### Gittin 40b:10
[Gittin 40b:10](https://torahapp.org/share/book/Gittin/r/40b:10)

**גְּמָ׳** עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתֵיקֵי וְשִׁיחְרְרוֹ: מִי שִׁחְרְרוֹ? אָמַר רַב: רַבּוֹ רִאשׁוֹן. שׁוּרַת הַדִּין אֵין הָעֶבֶד חַיָּיב כְּלוּם לְרַבּוֹ שֵׁנִי –

**William Davidson Edition - English:**
**GEMARA:** The mishna taught the case of **a slave whose master set him aside as designated repayment** of a debt **to other** people **and** afterward **emancipated him.** The Gemara clarifies: **Who emancipated him? Rav said: His first master** emancipated him, and the mishna is teaching as follows: **According to the letter of the law, the slave is not obligated to** serve **his second master at all.**


###### Gittin 40b:11
[Gittin 40b:11](https://torahapp.org/share/book/Gittin/r/40b:11)

כִּדְרָבָא, דְּאָמַר רָבָא: הֶקְדֵּשׁ, חָמֵץ וְשִׁחְרוּר – מַפְקִיעִין מִידֵי שִׁיעְבּוּד; אֶלָּא מִפְּנֵי תִּיקּוּן הָעוֹלָם, שֶׁמָּא יִמְצָאֶנּוּ בַּשּׁוּק

**William Davidson Edition - English:**
Why does he not have to serve the second master? This *halakha* is **in accordance with** the statement **of Rava, as Rava says: Consecration** of an item to the Temple, becoming subject to the prohibition of **leavened bread** on Passover, **and** the **emancipation** of a slave **abrogate** any **lien** that exists upon an item. Therefore, in the case of the mishna, the slave should be a freeman after his master emancipates him, and the creditor may not take possession of him. **However, for the betterment of the world, lest** the creditor **will find** the slave **in the market**