A Hebrew slave does work by day but not by night. R. Jose said: It all depends on his occupation. All agree that [the master] should not teach him to be a dyer, a butcher, or a baker for the public.¹ He should not carry him to the privy or carry his clothes before him to the bath-house or gird his loins for him,² massage or anoint him.

footnotes: ¹ But he can serve him privately in these capacities. MS.K. and H add ‘or a money-changer to the public’. ² [H understands the phrase to mean ‘support his master in walking’.]

He eats the same food and drinks the same drink [as his master]; he sits at meals with him³ even if his stomach is full.⁴ If he is beaten or falls ill, [the master] does not reckon the time of his idleness,⁵ but if [the slave] runs away and returns, he does reckon the time when he was not working.

footnotes: ³ MS.K. and H add ‘and sleeps facing him’. ⁴ lit. ‘heavy’, i.e. he is not hungry. This is the reading of MS.K. and H. V has ‘even if he is idle’. ⁵ i.e. he deducts the time the slave did not work from the period of service.

[An Israelite] may not sell himself in order to obtain clothing or bedding, but he may sell himself to maintain himself alive.

When [the slave] has completed his term of years, he must not be sent away empty-handed, as it is written, And when thou lettest him go free from thee, thou shalt not let him go empty; thou shalt furnish him liberally.⁶ R. Eleazar b. Azariah says: If the house is blessed on his account he is furnished liberally, but otherwise not. R. ‘Aḳiba says: In either case [the master] should not give him less than fifty zuz. We give him as parting gifts anything except slaves, documents and immovable property.⁷ (Deut. 15, 14). Both a man and woman [owner is under the obligation to give parting gifts] but only a man can acquire a Hebrew slave while a woman cannot acquire a [male] Hebrew slave.

footnotes: ⁶ Deut. 15, 13f. ⁷ i.e. things that do not grow from the soil, because Scripture ordained, Thou shalt furnish him liberally out of thy threshing-floor and out of thy wine-press

Two slaves should not be bought together, [so that a public sale should not be made with two slaves].¹, translated ‘public sale’, is obscure but it seems to indicate that too much publicity attaches to the sale of two slaves at once. [Krauss, Lehnwörter reads either טימיתא, ‘price’ (p. 264) or טימוס, ‘tax’ (p. 263).]

footnotes: ¹ (7a) The words in brackets are added by MS.K. The term ṭumaria

One who sells himself, one who runs away and one who gains his liberty by deduction of money does not receive parting gifts.

He who is sold for committing a theft should not be sold either in the market-place or in a bazaar, as it is stated, For unto Me the children of Israel are servants.⁸

footnotes: ⁸ Lev. 25, 55. They must be treated as human beings and not as chattels.

If [an Israelite] sells himself to Gentiles, his relatives and the Beth Din are commanded to redeem him, but he is not commanded to redeem himself, as it is stated, One of his brethren shall redeem him; or his uncle or his uncle’s son shall redeem him.⁹ 48f. E.V. may redeem. To make sense of this passage we must read ‘he is [also] commanded to redeem himself’ instead of ‘but he is not commanded to redeem himself’. R. Ishmael learns this by a fortiori reasoning and uses the verse or if he be waxen rich, etc., from which it might be learnt that he need not sell himself again in order to repay those who have redeemed him. For R. Ishmael used to say: Seeing that others are commanded to redeem him must he not be commanded to redeem himself? [And if you ask] what do I make of the words, *Or if he be waxen rich, he shall redeem himself?*¹⁰ [The meaning is,] that just as if he redeems himself he does not return to servitude, so if others redeem him he does not return to servitude.¹¹ R. Jose the Galilean said: If the Beth Din [sell him he returns] to servitude,¹² but if relatives [redeem him it is] for his freedom; while R. ‘ Aḳiba said: If the Beth Din [redeem him it is] for his freedom but if relatives [redeem him he returns] to servitude.

footnotes: ⁹ ibid. ¹⁰ ibid. ¹¹ In order to repay them. ¹² To refund the money.

If he stole two hundred [zuz] and his valuation¹³ is only a maneh,¹⁴. he is sold and sold again.¹⁵. [The correct reading is probably ‘not sold again’, cf. Ḳid. 18a (Sonc. ed., p. 82, n. 3.)] If he stole a maneh and his valuation is two hundred zuz he is not to be sold.¹⁶). R. Eliezer said: In no case should he be sold unless his sale price and the amount of his theft are equal. He cannot be sold and sold again for the same theft and he returns [after his servitude] to the rank which he formerly held. This is the view of R. Meir; but R. Judah said: He does not return to the rank which he formerly held.¹⁷ and his valuation is a maneh, or [if he stole] two hundred [zuz] and his valuation is two hundred [zuz], he may be sold; but [if he stole] two hundred [zuz] and his valuation is a maneh he may not be sold. R. Eliezer said: He is not sold unless his sale price and his theft are equal. [If he stole] a hundred [zuz] and his valuation is two hundred [zuz], he may not be sold. He may not be sold and resold for another theft or for repayment of double (cf. Ex. 22, 3, 6, 8) or repayment of fourfold and fivefold (cf. ibid. XXI, 37). [After his servitude] he returns to the rank’, etc.]

footnotes: ¹³ As a slave. ¹⁴ A hundred zuz ¹⁵ Each time for his valuation of one hundred zuz ¹⁶ Since half of him cannot be sold (Ḳid. loc. cit. ¹⁷ [Cf. the discussion in Mak. 13a (Sonc. ed., p. 89). H has a different version of this paragraph: ‘If one has stolen a maneh