(Mishnah): One may not sell them anything attached to the ground, but one may sell them after they have been detached.

(R. Yehuda): He could even sell attached things on the condition that they will be detached by the idolater.

(Gemara) - Question (R. Bun bar Chiya): Does R. Yehuda also reason that although one is not allowed to sell a large animal to an idolater, it would similarly be permitted as long as the idolater agrees to the stipulation that he must slaughter it?

R. Bun discovered a Beraisa that taught that even a large animal is a dispute (and, as discussed, R. Yehuda would allow it with a stipulation), as the Beraisa taught...

Beraisa (R. Yehuda): He may sell it on condition that the idolater will slaughter it.

(Mishnah) - (R. Meir): One may not rent out houses and certainly fields in Eretz Yisrael to idolaters. In Suria, one may rent out houses but not fields. In Chutz La'Aretz (meaning outside of the Land of Israel), one may sell houses and rent fields to them.

(R. Yosi): Even in Eretz Yisrael, one may rent them houses; in Suria, one may sell them houses and rent them fields and in Chutz La'Aretz, one may sell them both this and that.

(Gemara) - (R. Zeirah citing R. Yosi ben Chaninah/ R. Abba/ R. Chiya citing R. Yochanan): The pasuk states (Devarim 7:2), "Lo techonem" which is understood to mean "do not be gracious to them" ('chen' meaning grace); "do not give them free gifts" ('chinam' meaning free) and "do not give them residence in the land" ('chanayah' meaning residence).

Question (Mishnah): R. Yosi says that even in Eretz Yisrael, one may rent houses to them. (Since it is a Torah prohibition to sell land or houses to them, why did R. Yosi only prohibit renting land to them but not houses if in both cases, the concern is that one might come to sell to them?)

Answer: They only decreed against renting, lest one come to sell, in the case of a field, where there is blessing each year (when the fruits grow), but in a house where there is no blessing coming from it, they did not decree.

R. Yosi bei R. Bun instructed that it is prohibited to rent to them a burial plot (even though the idolater has no plans to grow fruits there), because of the prohibition to give them residence in Eretz Yisrael.

We learned - "lo techonem" to mean "do not give them free gifts"...

Question (Beraisa): There was a story of Rabban Gamliel who was walking on the road and he saw a loaf of bread thrown on the ground. He told his slave Tavi, "Take for yourself that loaf". Rabban Gamliel saw an idolater coming towards him. He said to the idolater, "Mavgai, take this loaf".

R. Ilai (who was accompanying Rabban Gamliel) chased after the idolater and said to him, "What's your name?" He replied, "Mavgai". "And where are you from?" The idolater replied, "From a village of shacks". "And has Rabban Gamliel ever met you?" The idolater replied, "No". They realized that Rabban Gamliel must have known through Ruach HaKodesh (the Holy spirit - a low level of prophecy.)

We also learned three things from the story - that one may not pass by (and leave food (on the ground); that the leaven of a gentile us permitted to eat after Pesach; and that we follow the majority of the travellers on that road (to assume that it had belonged to a gentile rather than a Jew).

(R. Yaakov bar Zavdi citing R. Abahu): The prohibition to pass by food was in the earlier generations, that Jewish women were not involved in witchcraft, but nowadays, because of the concern that one who takes the loaf will be afflicted by witchcraft, one should pass by food.

When Rabban Gamliel left the town of Keziv, a person came to him to permit a vow that he had made. Rabban Gamliel said to the person accompanying him, "Did we drink a revi'is of Italkian wine (which is particularly strong)?" The person replied that they had.

Rabban Gamliel told the questioner, "Walk with us until the strength of the wine has dissipated". When they arrived at the elevation of a tall mountain, Rabban Gamliel came off his donkey and wrapped himself in his upper garment and sat down and permitted the person's vow.

We learn from his words that a revi'is of wine intoxicates and that walking dissipates the strength of the wine and that one may not permit a vow after drinking and that one may only permit vows when wrapped and sitting.

(R. Yochanan): Rabban Gamliel permitted the vow by quoting the pasuk (Mishlei 12:18), "There is one who speaks like the jabs of a sword (but the tongue of the wise brings healing)".

A parable to it is a person who vowed against eating a certain loaf - woe if he eats it and woe if he does not eat it. Woe if he eats it, because of his vow; woe if he does not, because he has sinned by afflicting himself. What should he do? Go to a Sage who will permit his vow, as the pasuk says "but the tongue of the wise brings healing".

As stated earlier, the pasuk states (Devarim 7:2), "Lo techonem" which is understood to mean "do not be gracious to them" ('chen' meaning grace).

Question (Beraisa): There was a story of Rabban Gamliel who was walking on the Temple Mount and he saw a particularly beautiful gentile woman and made a blessing. (The Beraisa in Berachos teaches that one who sees beautiful people should make the blessing, "Blessed...Who created beautiful creations in His world".)

Was it the way of Rabban Gamliel to look at women? Rather, he was turning a corner - similar to the crooked road called Pusvarus (in Tiveria) - and did not know to be careful and close his eyes, so he saw her against his will and made a blessing on her.

Conclusion of question: Didn't R. Zeirah say in the name of R. Yosi ben Chanina/ R. Abba/ R. Chiya citing R. Yochanan that "Lo techonem" is understood to mean "do not be gracious to them" ('chen' meaning grace), so how could he complement this gentile woman?

Answer: Did he comment on her beauty in a way of praise and respect? He merely used her to praise Hash-m in his blessing; as even if he would have seen a well formed donkey, camel or horse, he would have made the same blessing.