Question: What's the Mishnah's case of the Jewish maidservant? If she is already adult, she would have already gone free when she showed signs of physical maturity (i.e. two pubic hairs). If she is a child, how could she make an acquisition to be able to redeem the Ma'aser Sheni?

Answer (R. Yudan bar Shalom to R. Yosi): It follows the opinion (of R. Yehuda) that a child is able to separate Terumah (and similarly he can redeem Ma'aser Sheni).

(R. Yosi to R. Yudan bar Shalom): It could even follow the opinion (of Rabbanan) that a child is not able to separate Terumah - according to the Rabbanan of Bavel, it is fine, as they say in the name of Rav Nachman bar Yaakov that if any child who is given a nut throws it away and if he's given a stone, he accepts it; then if a person takes something from his hand, it's like taking from the garbage.

If he accepts the nut and rejects the stone; for the sake of peace, theft from him is considered theft. If he accepts a nut and a stone and he saves them for later, theft from him is considered full theft. However, he can acquire for himself but not for others.

(Rav Huna): (Disagreeing) Just as he can acquire for himself, he can acquire for others.

All agree that his gift not considered a gift, as the pasuk states (Shemos 22:6), "When a man shall give...'' - a man's gift is a gift, but a child's gift is not a gift.

But according to the Chachamim (of Eretz Yisrael, it is difficult), as R. Yudah bar Pazi citing R. Yochanan and R, Yaakov bar Acha citing R. Yochanan said that stealing from him isn't considered a full act of theft until he shows signs of physical maturity.

Question (R. Abahu citing R. Yochanan): (When the Rabbanan of Bavel said that stealing from a child with understanding is considered complete theft), it was referring to extracting it from the thief through Beis Din, but as for bringing a sacrifice for making a false oath when acting as a watchman, all agree that it can only be brought by an adult. But according to the Rabbanan here (who say that a child cannot acquire for others, how do they understand the Mishnah that seems to allow a maidservant who is a child to acquire)?

Question (Chevraya citing R. Yosi): If so, he shouldn't be able to acquire even for himself, as the same pasuk states (Shemos 22:6), "(If a man shall give) his neighbor'' - the receiver must be like the giver, i.e. not a child...? (The Gemara leaves this question unanswered.)

Answer: (According to the Rabbanan of Eretz Yisrael) the Mishnah is discussing the ruling about small children (aged 6 -10, depending on their intelligence)

(Mishnah in Maseches Gitin): Small children - their acquisitions and their sales are valid.

Question against Rav Huna (Mishnah in Maseches Eiruvin): (Concerning Shitufei Mavuos - joining ownership in an alleyway) But he cannot confer possession through his young son or daughter or through his Canaanite slave or slave-woman, because their hands are like his.

Answer (Rabbanan of Kisarin): That Mishnah refers to a younger child (below aged 6) who has no understanding; Rav Huna was referring an older child (aged 6-10) who has understanding.

(Mishnah in Bava Metzia): If a person borrowed a cow and the lender sent it in the hands of his son, his slave, his messenger (if the cow died on the way, the borrower is exempt). Doesn't this show that a (Canaanite) slave is able to acquire on behalf of another?!

Answer (R. Elazar): It's (referring to) a Jewish slave.

(R. Yochanan): It could even be referring to a Canaanite slave - it's when he said to him, 'Open the gate for it'' and it entered by itself; the Baraisa taught - If he lead it, pulled it or called for it and it came after him, he is obligated to pay like a borrower.

R. Zeira learned from the following (to resolve whether or not a Canaanite slave can acquire from his master for another) - (in the same Mishnah in Eiruvin) - one may not confer possession using his young son or daughter or his Canaanite slave or slave-woman, because their hands are like is hands. Doesn't that prove that a Canaanite slave can acquire from his master for another?

Answer: It follows R. Meir, who says that a slave's hand is like his master's hand.

Question: But the Mishnah there also says that he can confer possession through his wife; but R. Meir says that a wife's hand his like her husband's hand?

Answer (R. Chananya citing R. Pinchas): The Mishnah could be explained like R. Shimon ben Elazar in the Baraisa...

(Baraisa): A person's wife may not redeem Ma'aser Sheni for him (without adding the extra fifth). R. Shimon ben Elazar says from R. Meir that she may do so.

So this Tanna (R. Shimon ben Elazar) holds that R. Meir views a slave's hand like his master's hand, but does not view a wife's hand like her husband's hand.

(Tosefta): Originally, they would act deceptively with money (meaning that that they would give money to others to use to redeem their Ma'aser Sheni, so that when they would redeem it, they would be exempt from paying the extra fifth).

But when people who were asked to do this began to run away with the money, the Chachamim decreed that they should give the produce (rather than money; the owner should redeem that produce using his own money and the produce should then be returned to the owner).

But despite this, the recipients didn't return the produce to the owner and instead they ate them themselves.

So the Chachamim decreed that they should credit the person with the Ma'aser Sheni, which is 1/10th of the total produce, by making a Kinyan Agav (an acquisition on the produce that accompanies an acquisition on any sized field).

R. Inaya bar Sisi went to see R. Yona. He said to R. Yona, "I will redeem for you that produce with that Sela coin.'' R. Yona replied, "You can take the Sela as a gift''. R. Inaya did so and then used it to redeem the produce. Afterwards, R. Yona took back the coin.

(R. Yona): I estimated that even if I take the coin back, R. Inaya will agree to it and won't say anything; therefore I agreed to give it to him.