משנה: וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַייָב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֶּשׁ בּוֹ שֶׁנֶּאֱמַר וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַייֵב וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַייֵב וַחֲכָמִים פּוֹטְרִין: MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property16Or sells him as a slave.. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa17The Babylonian attributions in the last two cases are different. The Halakhah shows that in the last sentence also here one has to read R. Jehudah, not R. Joḥanan ben Beroqa. declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.
הלכה: הַמַּכֶּה אָבִיו וְאִמּוֹ כול׳. אַזְהָרָה לַגְּנֵיבָה הָרִאשׁוֹנָה מְנַיִין. לֹא֖ תִּגְנוֹב. אַזְהָרָה לַגְּנֵיבָה הַשְּׁנִייָה מְנַיִין. וְלֹא תִּגְנוֹבוּ. לֹא֖ תִּגְנוֹב עַל מְנָת לְמַקֵּט. לֹא֖ תִּגְנוֹבוּ עַל מְנָת לְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל עַל מְנָת לְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. בֶּן בַּגְבָּג אוֹמֵר. לֹא תִגְנֹב אֶת שֶׁלָּךְ מֵאַחַר הַגַּנָּב. שֶׁלֹּא תֵרָאֶה גוֹנֵב. HALAKHAH: 18The entire paragraph is from Sanhedrin 8:3:2-4" href="/Jerusalem_Talmud_Sanhedrin.8.3.2-4">Halakhah 8:3, Notes 38-43. From where a first warning about stealing: you shall not steal. From where a second warning about stealing: you shall not steal. You shall not steal, in order to aggravate; you shall not steal, in order to pay double restitution, in order to pay quadruple or quintuple restitution. Ben Bagbag says, do not steal your own property back from the thief, lest you be seen stealing.
רִבִּי בָּא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. אֵינוֹ חַייָב עַד שֶׁיּגְנוֹב מָעוֹת. רִבִּי זְעִירָא רִבִּי יוֹחָנָן בְשֵׁם רִבִּי הוֹשַׁעְיָה. אֵינוֹ חַייָב עַד שֶׁיְּזַלְזֵל מָעוֹת. מָהוּ עַד שֶׁיְּזַלְזֵל מָעוֹת. מָה נָן קַייָמִין. אִם בַּאוּ דְאָמַר. הֵא לָךְ חֲמִשָּׁה וְהַב לִי תְלָתָא. שׁוֹטֶה הוּא. הֵא לָךְ תְּלָתָא וְהַב לִי חֲמִשָּׁה. בַּר נַשׁ הוּא. אֶלָּא כִי נָן קַייָמִין בַּאוּ דָמַר. הֵא לָךְ חֲמִשָּׁה וְהַב לִי חֲמִשָּׁה. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: he is punishable only if he steals money. Rebbi Zeˋira in the name of Rebbi Hoshaia: he is punishable only if he shows contempt for money. What means showing contempt for money? Where do we hold? If about him who says, here you have five and give me for three, he is an idiot. Here you have three and give me for five, he is a regular person. But we deal with one who says, here you have five and give me for five.
הֵיידֵינוֹ גַנָּב הֵיידֵינוֹ גַזְלָן. אָמַר רִבִּי הִילָא. גָּנַב בִּפְנֵי עֵדִים גַּנָּב. בִּפְנֵי הַבְּעָלִים גּוֹזְלָן הוּא. אָמַר רִבִּי זְעִירָה. מֵעַתָּה אֲפִילוּ נִתְכַּווֵן לְגוּזְלָהּ וְלִבְעִילָה אָֽזְלָה אֵין גוֹזְלָן. וְהֵיי דֵינוֹ גוֹזְלָן עַל דְּרִבִּי זְעִירָא. רִבִּי שְׁמוּאֵל בַּר סוֹסַרְטָא בְשֵׁם רִבִּי אַבָּהוּ. עַד שֶׁיִּגְזוֹל בִפְנֵי עֲשָׂרָה בְנֵי אָדָם. בִּנְייָן אָב שֶׁבְּכוּלָּן וַיִּגְזוֹל אֶת־הַֽחֲנִית֙ מִיַּ֣ד הַמִּצְרִ֔י וגו׳. What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Zeˋira asked: but if he intended to rob (for copulation)18A copyist’s error who wrote לבעילה “for sexual intercourse” instead of לבעליה “in front of its owners” as in Sanhedrin 8:3:2-4" href="/Jerusalem_Talmud_Sanhedrin.8.3.2-4">Halakhah 8:3., he is not a robber. What is a robber according to Rebbi Zeˋira? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian, etc.
מַה טַעֲמָא דְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. מִבְּנֵי יִשְׂרָאֵל. מַה טַעֲמוֹן דְּרַבָּנִין. מֵאֶחָיו. לֹא מִבָּנָיו. מַה טַעֲמָא דְרִבִּי יְהוּדָה. מֵאֶחָיו. אֲפִילו מִקְצַת אָחִיו. מַה טַעֲמוֹן דְּרַבָּנִין. מֵאֶחָיו. עַד שֶׁיְּהֵא כוּלּוֹ אָחִיו. What is the reason of Rebbi Joḥanan ben Beroqa? Of the Children of Israel. What is the reason of the rabbis? Of his brothers, not his sons20Deuteronomy.24.7">Deut. 24:7 reads: If a man be found kidnapping one of his brothers, of the Children of Israel, and enslaves him or sells him, the kidnapper shall die; you shall eliminate evil from Israel. This paragraph speaks of the son, the next (cf. Sanhedrin 11:2:1" href="/Jerusalem_Talmud_Sanhedrin.11.2.1">Note 17) of the half-emancipated slave. Sifry Deut. 273 parallels the first paragraph but in the case of the semi-emancipated slave treats the rabbis’ as unanimous opinion. The Sanhedrin.86a">Babli 86a finds a reason to exclude the semi-emancipated slave from the partitive mem in the verse of the Children of Israel, which implies “not all of the Children of Israel.”. What is the reason of Rebbi Jehudah? Of his brothers, even partially his brother. What is the reason of the rabbis? Of his brothers, unless he be totally his brother.