abducted

An adult who was taken captive among Gentiles. Rav and Samuel, one said, he counts six and keeps the Sabbath, but the other said, he keeps the Sabbath and counts six. Rebbi Isaac ben Eleazar in the name of Rav Naḥman bar Jacob: he counts six and keeps the Sabbath, five and keeps the Sabbath, four and keeps the Sabbath, three and keeps the Sabbath, two and keeps the Sabbath, one and keeps the Sabbath. Rebbi Mana said, if he was abducted on Tuesday he makes the Sabbath (great was his power) [profane]. At the second period he makes the Sabbath (if not to wonder) [only the eighth]. Therefore he should worry about all days, as by the following: If he preliminarily married a woman in Elam. Rebbi Jacob bar Aḥa: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan says, he worries about all women. Rebbi Simeon ben Laqish said, he does not worry about all women. There he has a fix, he may marry a convert, he may marry a freedwoman. Here what do you have? There, they are saying, he worries about all days and works for the necessities of life.

Now Rebbi Zeˋira in the name of Rav Ḥisda, Rebbi Ila in the name of Rebbi Simeon ben Laqish, both of them say, he asked him about intent regarding the Sabbath but error regarding works. Can anybody become liable intentionally? You superimpose the error regarding works over the intent regarding the Sabbath. Similarly, in case of error regarding the Sabbath but intent regarding the work you superimpose the error regarding the Sabbath over the intent regarding works to hold him liable for each single occurrence. Does Rebbi Eliezer not accept one, to obligate for each one separately? It was found stated in the name of Rebbi Eliezer: An adult who was abducted among Gentiles is liable for each single one.

The House of Shammai insist on interpretation of the ketubah. As the House of Shammai explain, we can infer that from the text of her ketubah document in which he writes: “If you would be married to another man you shall take the amount I wrote for you.” The House of Hillel reversed themselves and taught following the House of Shammai. The House of Hillel insist on interpretation of the ketubah. Hillel the Elder explained it, using the vernacular. In Alexandria they were writing that a man there became betrothed to a woman. Another man abducted her from a public place. When this came before the Sages, they intended to declare [the children] as bastards. Hillel the Elder told them, bring your mothers’ ketubah. They brough their mothers’ ketubah. They found written there: “When you enter my house you shall be my wife according to the laws of Moses and the Jews.”

The House of Hillel insist on interpretation of the ketubah. Hillel the Elder explained it, using the vernacular. In Alexandria they were writing that a man there became betrothed to a woman. Another man abducted her from a public place. When this came before the Sages, they intended to declare [the children] as bastards. Hillel the Elder told them, bring your mothers’ ketubah. They brough their mothers’ ketubah. They found written there: “When you enter my house you shall be my wife according to the laws of Moses and the Jews.”

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

For the borrower only the broken is written. From where loss and theft? It is logical. Since the paid keeper and the renter who do not pay for the broken or the dead have to pay for theft and loss, the borrower who pays for the broken or the dead certainly has to pay for theft and loss. It was stated about this: This is an argument de minore ad majus which cannot be challenged. From where the abducted? It is said here, it was broken or died; and it is said there, it dies or was broken. Since there the abducted was included, here also the abducted was included. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Nathan. Rebbi Nathan says, or, to include the abducted. Or following Rebbi Meïr who said, an equal cut at the place it comes from. Since there one swears for duress, also here one swears for duress. Still following Rebbi Nathan, for Rebbi Nathan said, or it died, to include the abducted one.

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

MISHNAH: He said to the unpaid keeper, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable.

MISHNAH: “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “it was lost.” “I want you to swear;” he answered “Amen”. Witnesses testify that he ate it: he has to pay its value. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. “Where is my ox?” He told him, “it was stolen.” “I want you to swear;” he answered “Amen”. Witnesses testify that he stole it: he has to pay double restitution. If he confessed himself he pays the value, and a fifth, and a reparation sacrifice. He said to a person on the market, “where is my ox which you stole?” This one says, “I did not steal,” but witnesses testify that he stole it: he has to pay double restitution. If he slaughtered or sold it, he pays quadruple or quintuple restitution. If he saw that witnesses appeared and said, “I stole but did neither slaughter nor sell,” he only pays its value.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.

MISHNAH: He said to the borrower, “where is my ox?” He told him, “it died,” but it broke, or was abducted, or stolen, or lost. “It broke,” but it died, or was abducted, or stolen, or lost. “ ”It was abducted,” but it died, or broke, or was stolen, or lost. “It was stolen,” but it died, or broke, or was abducted, or lost. “It was lost,” but it died, or broke, or was abducted, or stolen. “I want you to swear;” he answered “Amen”. He is not liable. “Where is my ox?” He told him, “I do not know.” “What are you telling?” But if had died, or broke, or was abducted, or stolen, or lost. “I want you to swear;” he answered “Amen”. He is liable. He said to the recipient of a fee or to a renter, “where is my ox?” He told him, “it died,” but it broke or was abducted; “it broke,” but it died or was abducted; “it was abducted,” but it died or broke; “it was stolen,” but it was lost; “it was lost,” but it was stolen. “I want you to swear;” if he said “Amen”, he is not liable. “It died, or it broke, or it was abducted,” when it was stolen or lost. “I want you to swear;” if he said “Amen”, he is liable. “It was lost, or stolen,” when it died, or broke, or was abducted; he is not liable. This is the principle: Anybody who swears to his benefit is liable, to his detriment is not liable.