Mesorat%20hashas for Gittin 74:19

אין קני ליה למעשה ידיו דאמר ריש לקיש מנין לעובד כוכבים שקנה את העובד כוכבים למעשה ידיו שנאמר (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו אתם קונים מהם

Raba said that the case dealt with is indeed where [the owner] has given up hopes of recovery. If then [he is ransomed] as a slave, he becomes enslaved to the second master. If he [is ransomed] as a free man, he becomes enslaved neither to the first master nor to the second; not to the second, because he ransomed him as a free man, and not to the first either, because he has given up hopes of recovering him. RABBAN SIMEON B. GAMALIEL SAYS, IN EITHER CASE HE GOES BACK TO SLAVERY, adopting in this the view [also] held by Hezekiah, who said: Why was it laid down that in either case he should go back to slavery? So that slaves should not go and throw themselves into the hands of robber bands and so liberate themselves from their masters. An objection was raised [against Raba from the following]: Rabban Simeon b. Gamaliel said to them, Just as it is a religious duty to redeem free men, so it is a religious duty to redeem slaves. Now if we adopt the view of Abaye that the case dealt with is where [the owner] has not yet given up hope of recovery — we understand why Rabban Simeon b. Gamaliel said, 'Just as etc.'<span class="x" onmousemove="('comment',' I.e., it was necessary for R. Simeon to adduce this reason. ');">¹⁶</span> But on the view of Raba, that the case is one where [the owner] has given up hope, why, 'just as'? [Rabban Simeon's reason] is the dictum of Hezekiah! — To which Raba can reply; Rabban Simeon b. Gamaliel was not certain to what the Rabbis were referring, and he argued with them thus: If you are speaking of the case where [the owner] has not yet given up hope, then I say 'just as [etc.]': and if you speak of the case where he has given up hope, then I apply the dictum of Hezekiah. Now on the view of Raba that the case referred to is where [the owner] has given up hope and that the slave [if ransomed as a slave becomes enslaved] to the second master, [we have to ask], from whom does the second master acquire him? [You must say], From the brigands. Is the brigand himself his rightful owner? — Yes; he was his owner in respect of his labour. For Resh Lakish has said; How do we know that one heathen can own another in respect of his labour? — It says, Moreover of the strangers that shall sojourn among you, of them shall ye acquire.<span class="x" onmousemove="('comment',' Lev. XXV, 45. ');">¹⁷</span> [This indicates that] you may acquire from them,

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