Gittin

, and we do not place her in the category of the widow of two husbands.  For whichever way you take it, if the affiancing of Reuben was effective then the affiancing of Simeon was not effective, and if the affiancing of Simeon was effective then the affiancing of Reuben was not effective. It has been stated: If [a woman] who is half slave and half free was affianced to Reuben and then emancipated and became affianced to Simeon, R. Joseph said in the name of R. Nahman that [by means of the emancipation] the affiancing of the first is nullified,  whereas R. Zera said in the name of R. Nahman that it was consummated.  Said R. Zera: My view is the more probable since it is written, They shall not be put to death for she us not freed;  which implies that if she has been freed they are to be put to death. Said Abaye to him: And on the view of the Tanna of the school of R. Ishmael who said that [the verse speaks] of a Canaanitish bondwoman who is affianced to a Hebrew slave, are we to say that in this case also if she has been freed they are to be put to death?  What of course you have to assume in that case is that after she was freed she became affianced again.  Here too then we speak of a case where she was freed and became affianced again. R. Huna b. Kattina said: There was an actual case of a woman who was half slave and half free whose master they compelled to liberate her. Whose authority did they follow? — That of R. Johanan b. Baroka, who said: In reference to both of them [man and woman] the verse says. And God blessed then and God said unto them, Be fruitful and multiply etc.  — Said R. Nahman b. Isaac: This is not so; [the reason was that] they used her for immoral purposes. MISHNAH. IF A MAN SELLS HIS SLAVE TO A HEATHEN OR OUTSIDE THE LAND [OF ISRAEL] HE GAINS HIS FREEDOM. GEMARA. Our Rabbis have taught: If a man sells his slave to a heathen he gains his freedom, but he [still] requires a deed of emancipation  from his first master. Said Rabban Simeon b. Gamaliel: This is the rule if he did not make out a deed of oni.  If, however, he made out a deed of oni for him, this constitutes his emancipation. What is meant by oni? — R. Shesheth said: If he writes in it to this effect, viz., 'If you run away from him, I have no claim on you.' Our Rabbis taught: 'If a man borrows money from a heathen giving his slave as pledge, so soon as the heathen has fixed' to him his nimus, he gains his freedom [if he escapes]. What is meant by 'his nimus'?  — R. Huna b. Judah said: It means, his collar.  R. Shesheth raised an objection [against this explanation from the following]: Metayers,  tenants,  and hereditary metayers, and a heathen who has mortgaged his field to an Israelite, even though he did fix to him a nimus, are not liable to tithe.'  If now you assume that nimus means a chain, can a chain be applied to a field? No, said R. Shesheth; what it means is a time limit.  Then the time limit has two opposite effects?  — There is no contradiction; in the one case [of the slave] we suppose the period to have terminated, in the other not. In the case of a slave whose period has expired do we need to be told [that he gains his freedom]? — No. Both refer to the case where the period has not expired, and still there is no contradiction, [since in] the one case the body [is transferred and in] the other only the increment.