Temurah 25B

המשחרר חצי עבדו יצא לחירות, גיטו וידו באין כאחת.

With regard to a master who emancipates half of his slave, half of the slave is emancipated, and he is a half-slave half-freeman. Although a slave does not have the ability to acquire items, in this case he does acquire his freedom because his bill of manumission and his ability to acquire himself come at the same time.

ואי אמרת: שיירו משוייר, עובר לאו ירך אמו הוא, אמאי זכתה לו? והא תניא: נראין שהעבד זוכה לקבל גט שחרור של חברו מיד רבו שאינו שלו, ולא מיד רבו שלו. אלא שמע מינה: אם שיירו אינו משוייר, ותיובתא דרבי יוחנן תיובתא.

But if you say that if one reserved a consecration it is considered reserved, and a fetus is not considered the thigh of its mother, but the mother and the fetus are separate entities, why does the mother acquire freedom for the fetus in a case where the master freed the fetus but not the mother? The Talmud continues: And isn’t it taught in a baraita: It appears to be the case that a slave can acquire a bill of manumission for another slave from the hand of his fellow’s master who is not also his own master, but not from the hand of his own master, i.e., not if both of them are enslaved to the same person. Here too, how can the mother receive the bill of manumission for the fetus from the hand of their shared master? Rather, conclude from it that if he reserved a consecration it is not considered reserved, and the refutation of the opinion of R' Yoḥanan is indeed a conclusive refutation.

לימא אם שיירו משוייר תנאי היא? דתניא: האומר לשפחתו ״הרי את בת חורין וולדך עבד״⁠ — ולדה כמוה, דברי רבי יוסי הגלילי. וחכמים אומרים: דבריו קיימין, משום שנאמר ״האשה וילדיה תהיה לאדוניה״.

The Talmud suggests: should we say that the claim that if one reserved a consecration it is reserved is subject to a dispute between tanna’im? As it is taught in a baraita: With regard to one who says to his pregnant Canaanite female slave: You are hereby a free woman but your offspring should remain a slave, the offspring is emancipated like her. This is the statement of R' Yosei HaGelili. And the Rabbis say: His statement is upheld. This is because it is stated: “The woman and her children should be her master’s” (Exodus 21:4).