" This Baraita is to be
understood according to Abaye, who takes it that there had
been no renunciation [who applies the Mishnah to the case in
which there has been previous renunciation; then the first
paragraph of the Mishnah is motived by the abstention of the
owner, who did not ransom his slave]: we thus explain to
ourselves the expression "just as" [of R. Simon b. Gamaliel,
for he does not suppose that the owner abstained, granted that
it is a duty to ransom the slave]. But, according to Raba,
who takes it that there has been renunciation [who applies the
Mishnah to the case in which there was renunciation, and the
first paragraph of the Mishnah is motived by the abstention of
the owner, which is equivalent to a renunciation], this "just
as" [of R. Simon b. Gamaliel, what does it signify?], since R.
Simon b. Gamaliel bases his opinion upon the principle of
Hezekiah [since the reason of R. Simon b. Gamaliel is the
principle of Hezekiah: "so that the slave should not go and
deliver himself up to the enemy"]. Raba replies, etc.,
(Gittin 37b).
What one least expects to find in a Talmudist is historic
veracity. Yet it is not lacking in Rashi, either because he was
guided by ancient and authentic traditions, or because he was
inspired by his clear - sightedness, or - but this is apt to have
been the case less frequently because he was well served by his
power of divination.
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