New Source Sheet

(יא) וַ֠יִּקְח֠וּ אֶת־כׇּל־רְכֻ֨שׁ סְדֹ֧ם וַעֲמֹרָ֛ה וְאֶת־כׇּל־אׇכְלָ֖ם וַיֵּלֵֽכוּ׃ (יב) וַיִּקְח֨וּ אֶת־ל֧וֹט וְאֶת־רְכֻשׁ֛וֹ בֶּן־אֲחִ֥י אַבְרָ֖ם וַיֵּלֵ֑כוּ וְה֥וּא יֹשֵׁ֖ב בִּסְדֹֽם׃ (יג) וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּעֲלֵ֥י בְרִית־אַבְרָֽם׃ (יד) וַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁלֹ֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן׃ (טו) וַיֵּחָלֵ֨ק עֲלֵיהֶ֧ם ׀ לַ֛יְלָה ה֥וּא וַעֲבָדָ֖יו וַיַּכֵּ֑ם וַֽיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק׃ (טז) וַיָּ֕שֶׁב אֵ֖ת כׇּל־הָרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם׃

Genesis 14:11-16

(11) [The invaders] seized all the wealth of Sodom and Gomorrah and all their provisions, and went their way. (12) They also took Lot, the son of Abram’s brother, and his possessions, and departed; for he had settled in Sodom. (13) A fugitive brought the news to Abram the Hebrew, who was dwelling at the terebinths of Mamre the Amorite, kinsman of Eshkol and Aner, these being Abram’s allies. (14) When Abram heard that his kinsman’s [household] had been taken captive, he mustered his retainers,*retainers Meaning of Heb. ḥanikh uncertain. born into his household, numbering three hundred and eighteen, and went in pursuit as far as Dan. (15) At night, he and his servants deployed against them and defeated them; and he pursued them as far as Hobah, which is north of Damascus. (16) He brought back all the possessions; he also brought back his kinsman Lot and his possessions, and the women and the rest of the people.

שמות ג׳:ז׳-י׳

(ז) וַיֹּ֣אמֶר יְהֹוָ֔ה רָאֹ֥ה רָאִ֛יתִי אֶת־עֳנִ֥י עַמִּ֖י אֲשֶׁ֣ר בְּמִצְרָ֑יִם וְאֶת־צַעֲקָתָ֤ם שָׁמַ֙עְתִּי֙ מִפְּנֵ֣י נֹֽגְשָׂ֔יו כִּ֥י יָדַ֖עְתִּי אֶת־מַכְאֹבָֽיו׃ (ח) וָאֵרֵ֞ד לְהַצִּיל֣וֹ ׀ מִיַּ֣ד מִצְרַ֗יִם וּֽלְהַעֲלֹתוֹ֮ מִן־הָאָ֣רֶץ הַהִוא֒ אֶל־אֶ֤רֶץ טוֹבָה֙ וּרְחָבָ֔ה אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֶל־מְק֤וֹם הַֽכְּנַעֲנִי֙ וְהַ֣חִתִּ֔י וְהָֽאֱמֹרִי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃ (ט) וְעַתָּ֕ה הִנֵּ֛ה צַעֲקַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל בָּ֣אָה אֵלָ֑י וְגַם־רָאִ֙יתִי֙ אֶת־הַלַּ֔חַץ אֲשֶׁ֥ר מִצְרַ֖יִם לֹחֲצִ֥ים אֹתָֽם׃ (י) וְעַתָּ֣ה לְכָ֔ה וְאֶֽשְׁלָחֲךָ֖ אֶל־פַּרְעֹ֑ה וְהוֹצֵ֛א אֶת־עַמִּ֥י בְנֵֽי־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃

Exodus 3:7-10

(7) And יהוה continued, “I have marked well the plight of My people in Egypt and have heeded their outcry because of their taskmasters; yes, I am mindful of their sufferings. (8) I have come down to rescue them from the Egyptians and to bring them out of that land to a good and spacious land, a land flowing with milk and honey, the region of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. (9) Now the cry of the Israelites has reached Me; moreover, I have seen how the Egyptians oppress them. (10) Come, therefore, I will send you to Pharaoh, and you shall free My people, the Israelites, from Egypt.”

משנה גיטין ד׳:ו׳

(ו) הַמּוֹכֵר עַבְדּוֹ לְגוֹי אוֹ לְחוּצָה לָאָרֶץ, יָצָא בֶן חוֹרִין. אֵין פּוֹדִין אֶת הַשְּׁבוּיִים יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין, מִפְּנֵי תִקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין. וְאֵין לוֹקְחִים סְפָרִים, תְּפִלִּין וּמְזוּזוֹת מִן הַגּוֹיִם יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם:

Mishnah Gittin 4:6

(6) In a case of one who sells his slave to gen-tiles, or even to a Jew outside of Eretz Yisrael, the slave is emancipated. Since the slave, who is partially obligated in the fulfillment of mitzvot, would be restricted in his ability to fulfill them in his new situation, either because he would be under the authority of a gentile or because he will no longer be in Eretz Yisrael, the Sages penalized his original owner that he should become a freeman, so that if he succeeds in escaping his new owner, he is a full-fledged freeman. The captives are not redeemed for more than their actual monetary value, for the betterment of the world; and one may not aid the captives in their attempt to escape from their captors for the betterment of the world, so that kidnappers will not be more restrictive with their captives to prevent them from escaping. Rabban Shimon ben Gamliel says: For the betterment of the captives, so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty. And Torah scrolls, phylacteries, or mezuzot are not purchased from the gentiles when they acquire these objects, if they request more than their actual monetary value, for the betterment of the world, so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money.

גיטין מ״ה א:י״ג-ט״ז

מַתְנִי׳ אֵין פּוֹדִין אֶת הַשְּׁבוּיִין יָתֵר עַל כְּדֵי דְּמֵיהֶן, מִפְּנֵי תִּיקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין, מִפְּנֵי תִּיקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מִפְּנֵי תַּקָּנַת הַשְּׁבוּיִין. גְּמָ׳ אִיבַּעְיָא לְהוּ: הַאי ״מִפְּנֵי תִּיקּוּן הָעוֹלָם״ – מִשּׁוּם דּוּחְקָא דְצִבּוּרָא הוּא, אוֹ דִילְמָא מִשּׁוּם דְּלָא לִגְרְבוּ וְלַיְיתוֹ טְפֵי? תָּא שְׁמַע: דְּלֵוִי בַּר דַּרְגָּא פַּרְקַהּ לִבְרַתֵּיהּ בִּתְלֵיסַר אַלְפֵי דִּינְרֵי זָהָב. אָמַר אַבָּיֵי: וּמַאן לֵימָא לַן דְּבִרְצוֹן חֲכָמִים עֲבַד? דִּילְמָא שֶׁלֹּא בִּרְצוֹן חֲכָמִים עֲבַד.

Gittin 45a:13-16

MISHNA: The captives are not redeemed for more than their actual monetary value, for the betterment of the world; and one may not aid the captives in their attempt to escape from their captors for the betterment of the world, so that kidnappers will not be more restrictive with their captives to prevent them from escaping. Rabban Shimon ben Gamliel says: For the betterment of the captives, so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty. GEMARA: A dilemma was raised before the Sages: With regard to this expression: For the betterment of the world, is it due to the financial pressure of the community? Is the concern that the increase in price will lead to the community assuming financial pressures it will not be able to manage? Or perhaps it is because the result of this will be that they will not seize and bring additional captives, as they will see that it is not worthwhile for them to take Jews captive? The Gemara suggests: Come and hear an answer based on the fact that Levi bar Darga redeemed his daughter who was taken captive with thirteen thousand gold dinars. This indicates that private citizens may pay excessive sums to redeem a captive if they so choose. Therefore, it must be that the reason for the ordinance was to avoid an excessive burden being placed upon the community. If the ordinance was instituted to remove the incentive for kidnappers to capture Jews, a private citizen would also not be permitted to pay an excessive sum. Abaye said: And who told us that he acted in accordance with the wishes of the Sages? Perhaps he acted against the wishes of the Sages, and this anecdote cannot serve as a proof.

גיטין נ״ח א:ט׳-י׳

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה שֶׁהָלַךְ לִכְרַךְ גָּדוֹל שֶׁבְּרוֹמִי, אָמְרוּ לוֹ: תִּינוֹק אֶחָד יֵשׁ בְּבֵית הָאֲסוּרִים, יְפֵה עֵינַיִם וְטוֹב רוֹאִי וּקְווּצּוֹתָיו סְדוּרוֹת לוֹ תַּלְתַּלִּים. הָלַךְ וְעָמַד עַל פֶּתַח בֵּית הָאֲסוּרִים, אָמַר: ״מִי נָתַן לִמְשִׁיסָּה יַעֲקֹב וְיִשְׂרָאֵל לְבוֹזְזִים״? עָנָה אוֹתוֹ תִּינוֹק וְאָמַר: ״הֲלֹא ה׳ זוּ חָטָאנוּ לוֹ וְלֹא אָבוּ בִדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ״. אָמַר: מוּבְטְחַנִי בּוֹ שֶׁמּוֹרֶה הוֹרָאָה בְּיִשְׂרָאֵל, הָעֲבוֹדָה! שֶׁאֵינִי זָז מִכָּאן עַד שֶׁאֶפְדֶּנּוּ בְּכׇל מָמוֹן שֶׁפּוֹסְקִין עָלָיו. אָמְרוּ: לֹא זָז מִשָּׁם עַד שֶׁפְּדָאוֹ בְּמָמוֹן הַרְבֵּה, וְלֹא הָיוּ יָמִים מוּעָטִין עַד שֶׁהוֹרָה הוֹרָאָה בְּיִשְׂרָאֵל. וּמַנּוּ? רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע.

Gittin 58a:9-10

The Sages taught another baraita (Tosefta, Horayot 2:5) relating to the fate of the Jewish children: There was an incident involving Rabbi Yehoshua ben Ḥananya who once went to the great city of Rome, where they said to him: There is a child in prison with beautiful eyes and an attractive appearance, and his curly hair is arranged in locks. Rabbi Yehoshua went and stood by the entrance to the prison. He said, as if speaking to himself: “Who gave Jacob for a spoil, and Israel to the robbers?” (Isaiah 42:24). That child answered by reciting the continuation of the verse: “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” Rabbi Yehoshua said: I am certain that, if given the opportunity, this child will issue halakhic rulings in Israel, as he is already exceedingly wise. He said: I take an oath by the Temple service that I will not move from here until I ransom him for whatever sum of money they set for him. They said that he did not move from there until he ransomed him for a great sum of money, and not even a few days had passed when this child then issued halakhic rulings in Israel. And who was this child? This was Rabbi Yishmael ben Elisha.

משנה תורה, הלכות מתנות עניים ח׳:י׳

(י) פִּדְיוֹן שְׁבוּיִים קוֹדֵם לְפַרְנָסַת עֲנִיִּים וְלִכְסוּתָן. וְאֵין לְךָ מִצְוָה גְּדוֹלָה כְּפִדְיוֹן שְׁבוּיִים שֶׁהַשָּׁבוּי הֲרֵי הוּא בִּכְלַל הָרְעֵבִים וְהַצְּמֵאִים וַעֲרוּמִּים וְעוֹמֵד בְּסַכָּנַת נְפָשׁוֹת. וְהַמַּעֲלִים עֵינָיו מִפִּדְיוֹנוֹ הֲרֵי זֶה עוֹבֵר עַל (דברים טו ז) "לֹא תְאַמֵּץ אֶת לְבָבְךָ וְלֹא תִקְפֹּץ אֶת יָדְךָ" וְעַל (ויקרא יט טז) "לֹא תַעֲמֹד עַל דַּם רֵעֶךָ" וְעַל (ויקרא כה נג) "לֹא יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ". וּבִטֵּל מִצְוַת (דברים טו ח) (דברים טו יא) "פָתֹחַ תִּפְתַּח אֶת יָדְךָ לוֹ". וּמִצְוַת (ויקרא כה לו) "וְחֵי אָחִיךָ עִמָּךְ". (ויקרא יט יח) "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ". (משלי כד יא) "וְהַצֵּל לְקֻחִים לַמָּוֶת" וְהַרְבֵּה דְּבָרִים כָּאֵלּוּ. וְאֵין לְךָ מִצְוָה רַבָּה כְּפִדְיוֹן שְׁבוּיִים:

Mishneh Torah, Gifts to the Poor 8:10

(10) The redemption of captives receives priority over sustaining the poor and providing them with clothing. [Indeed,] there is no greater mitzvah than the redemption of captives.30For as the Rambam continues to explain, all of the different aspects of charitable gifts are included in the redemption of captives (Bava Batra 8b). For a captive is among those who are hungry, thirsty, and unclothed and he is in mortal peril.31For at any time, his captors may take his life. If someone pays no attention to his redemption, he violates the negative commandments: "Do not harden your heart or close your hand" (Deuteronomy 15:7 , "Do not stand by when the blood of your neighbor is in danger" (Leviticus 19:16 , and "He shall not oppress him with exhausting work in your presence" (ibid. 25:53). And he has negated the observance of the positive commandments: "You shall certainly open up your hand to him" (Deuteronomy 15:8 , "And your brother shall live with you" (ibid. 19:18), "Love your neighbor as yourself" (Leviticus 19:18 , "Save those who are taken for death" (Proverbs 24:11 , and many other decrees of this nature. There is no mitzvah as great as the redemption of captives.

תוספות על גיטין נ״ח א:י׳:א׳

כל ממון שפוסקין עליו - כי איכא סכנת נפשות פודין שבויין יותר על כדי דמיהן כדאמרינן בפרק השולח (לעיל גיטין דף מד.) גבי מוכר עצמו ואת בניו לעובדי כוכבים כ"ש הכא דאיכא קטלא אי נמי משום דמופלג בחכמה היה:

Tosafot on Gittin 58a:10:1

[Tosfot quotes the Gemara:] "for whatever [amount of] money that they demand." [He was legally allowed to do this because where] there is a threat to life, we redeem the captives for more than their value. [This is like what] we say in Chapter 'Hasholeach' (above, page 47a) about one who sells themselves and their children to idol-worshippers, [and this is true] a fortiori here where there is a murderer. Alternatively, [he was allowed to redeem the baby for more than its worth] because [it possessed] great wisdom.

משנה תורה, הלכות מתנות עניים ח׳:ט״ו

(טו) הָאִשָּׁה קוֹדֶמֶת לְאִישׁ לְהַאֲכִיל וְלִכְסוּת וּלְהוֹצִיא מִבֵּית הַשֶּׁבִי. מִפְּנֵי שֶׁהָאִישׁ דַּרְכּוֹ לְחַזֵּר לֹא הָאִשָּׁה וּבָשְׁתָּהּ מְרֻבָּה. וְאִם הָיוּ שְׁנֵיהֶם בַּשִּׁבְיָה וְנִתְבְּעוּ שְׁנֵיהֶן לִדְבַר עֲבֵרָה הָאִישׁ קוֹדֵם לִפְדּוֹת לְפִי שֶׁאֵין דַּרְכּוֹ לְכָךְ:

Mishneh Torah, Gifts to the Poor 8:15

(15) A woman receives precedence over a man with regard to being given sustenance, clothing, and to be redeemed from captivity.43There is another reason to give a woman precedence with regard to the redemption from captivity: We fear that the woman may be raped. [The rationale is that] it is common for a man to beg, but not for a woman and this is extremely embarrassing for her. If they were both held in captivity and they were both solicited for a transgression,44The Rambam is using a euphemism for sexual relations. the man should be redeemed first, because this is not ordinary for him.45I.e., sodomic rape is against a man's nature. Hence it is more shameful than ordinary rape.

נחמיה ה׳:ח׳

(ח) וָאֹמְרָ֣ה לָהֶ֗ם אֲנַ֣חְנוּ קָ֠נִ֠ינוּ אֶת־אַחֵ֨ינוּ הַיְּהוּדִ֜ים הַנִּמְכָּרִ֤ים לַגּוֹיִם֙ כְּדֵ֣י בָ֔נוּ וְגַם־אַתֶּ֛ם תִּמְכְּר֥וּ אֶת־אֲחֵיכֶ֖ם וְנִמְכְּרוּ־לָ֑נוּ וַֽיַּחֲרִ֔ישׁוּ וְלֹ֥א מָצְא֖וּ דָּבָֽר׃ {פ}

Nehemiah 5:8

(8) and said to them, “We have done our best to buy back our Jewish brothers who were sold to the nations; will you now sell your brothers so that they must be sold [back] to us?” They kept silent, for they found nothing to answer.

שולחן ערוך, יורה דעה רנ״ב:א׳-ה׳

(א) דין פדיון שבויים וכיצד פודין אותם. ובו י"ב סעיפים:
פדיון שבויים קודם לפרנסת עניים ולכסותן ואין מצוה גדולה כפדיון שבויים הילכך לכל דבר מצוה שגבו מעות בשבילו יכולים לשנותן לפדיון שבויים ואפי' אם גבו לצורך בנין ב"ה ואפי' אם קנו העצים והאבנים והקצום לצורך הבנין שאסור למכרם בשביל מצוה אחרת מותר למכרם לצורך פדיון שבויים אבל אם בנאוהו כבר לא ימכרו אותו (ומ"מ הנודר סלע לצדקה אין פדיון שבויים בכלל ואין לפדות בסלע זו רק מדעת בני העיר (מהרי"ק שורש ז') כדלקמן סי' רנ"ו סעיף ד'):

(ב) המעלים עיניו מפדיון שבויים עובר על לא תאמץ את לבבך ועל לא תקפוץ את ידך ועל לא תעמוד על דם רעך ועל לא ירדנו בפרך לעיניך ובטל מצות פתוח תפתח את ידך לו ומצות וחי אחיך עמך ואהבת לרעך כמוך והצל לקוחים למות והרבה דברים כאלו:

(ג) כל רגע שמאחר לפדות השבויים היכא דאפשר להקדים הוי כאילו שופך דמים:

(ד) אין פודין השבויים יותר מכדי דמיהם מפני תיקון העולם שלא יהיו האויבים מוסרים עצמם עליהם לשבותם אבל אדם יכול לפדות את עצמו בכל מה שירצה וכן לת"ח או אפי' אינו ת"ח אלא שהוא תלמיד חריף ואפשר שיהיה אדם גדול פודים אותו בדמים מרובים (ואם אשתו כאחר דמי או לא עיין בטור אבן העזר סי' ע"ח):

(ה) אין מבריחין השבויים מפני תיקון העולם שלא יהיו האויבים מכבידים עולם עליהם ומרבים בשמירתם:

Shulchan Arukh, Yoreh De'ah 252:1-5

(1) Ransoming captives comes before feeding or clothing the poor. There is no act of charity more meritorious than ransoming captives; therefore, money collected for any worthy purpose whatsoever may be used as ransom, even if originally collected for the erection of a Synagogue. And further: even if the building materials have already been bought and the beams squared (which makes it a grave offense to sell them for any other purpose) nevertheless, it is permitted to sell them to raise a ransom. However, if the structure is already erected it should not be sold. (Still, if one donates a Sela to Charity without specification, ransoming is not to be understood in the general term of charity, and the Sela should not be used for this purpose without the knowledge of the members of the community.)

(2) He who shuts his eyes against the ransoming of captives transgresses the negative precepts, "Thou shalt not harden thy heart",2Deut. 15:7. and, "[Thou shalt not] shut thy hand";2Deut. 15:7. also this, "Neither shalt thou stand against the blood of thy neighbor",3Lev. 19:16. and this, "He shall not rule with rigor over him in thy sight";1Lev. 25:53. and he neglects the positive precepts, "Thou shalt surely open thy hand unto him",2Dent. 15:8. and, "that thy brother may live with thee,"3Lev. 25:36. The Hebrew text permits the rendition “Let thy brother live,” etc. and, "Thou shalt love thy neighbor as thyself"4Lev. 19:18. and, "Deliver them that are carried away unto death."5Prov. 24:11.

(3) Every moment that one delays unnecessarily the ransoming of a captive, it is as if he were to shed blood.

(4) Captives are not to be ransomed at an unreasonable cost, for the safety of society; otherwise, the enemies would exert every effort to capture victims. But a man may ransom himself at any price. So also, a scholar should be ransomed at a greater price, or even a student who gives promise of becoming a great scholar. (As to whether one's wife is considered "another" or "one's self," see Eben Ha-Ezer,6Eben Ha-Ezer is the fourth part of this code of Shulhan Arukh, and deals with laws pertaining to woman. 78.)

(5) Captives should not be aided to escape, for the sake of public safety; lest the enemies treat the captives with greater severity and confine them under closer custody.