About this episode
Study Guide Yevamot 48 The braita stated that the process for conversion is the same for a freed slave as for a convert. The Gemara assumes they meant that a freed slave also needs to accept mitzvot upon immersing in the mikveh. However, this contradicts a braita that states it is unnecessary. Rav Sheshet reconciles this by saying that there is a tannaitic debate on this topic as can be seen in a debate between Rabbi Shimon ben Elazar and the rabbis regarding a female prisoner of war. What is the reason for each of their opinions? Rav Papa questions Rav Sheshet's answer by doubting whether one can learn from a female prisoner of war to a Canaanite slave, as the cases are not the same – since the prisoner came from a place where she was not keeping mitzvot at all, and the slave was. A braita is brought to prove Rav Papa's assertion. The contradiction is resolved in a different manner - instead of explaining the line in the braita that states that conversion for a convert and a slave is the same regarding the acceptance of mitzvot, they explain that they are the same regarding immersion in the mikveh. There are some other tannaitic debates regarding details of what a female prisoner of war needs to go through if a Jewish man wishes to marry her. Does she grow her nails or cut them? Does she cry over her parents or over the idols she is leaving behind? How many days does she cry – 30 or 90? Can one keep Canaanite slaves if they don't do a circumcision? There is a debate on this issue between Rabbi Yishmael and Rabbi Akiva. From what verses in the Torah are their opinions derived? Rabbi Yehoshua ben Levi said that one who purchases a slave from a gentile and doesn't want to be circumcised can be kept for a year but if after a year, he still doesn't want to become circumcised, the owner must sell him back to a gentile. Does this fit only with Rabbi Yishmael's opinion or can it be explained also according to Rabbi Akiva? Ravin said in the name of others that if one purchased a slave under the condition that he not be circumcised, then he can keep him uncircumcised. Does this fit only with Rabbi Yishmael's opinion or can it be explained also according to Rabbi Akiva? Why do converts suffer in the world? The Gemara brings four answers.