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The Gemara (גמרא) asks how a shaliach can seize (tofes) a get shichrur on behalf of the slave when that creates chov l'acheirim against the master. The shiur develops Tosafos (תוספות) and the Ran's approach that the master treats the slave as a baal chov (obligor) because the slave has served him faithfully, giving the slave a right of tefisah. This right is not ownership but the ability to resist the master's retraction, activated through zoche l'adam shelo befanav.
This shiur analyzes Gittin 11b's discussion of tofes l'baal chov makom shechov l'acheirim in the context of freeing a slave. The central question is how a shaliach l'holacha (delivery agent) can simultaneously make himself a shaliach l'havah (receiving agent) on behalf of the slave without violating the prohibition against acting as an agent for an aveirah (ein shlichus l'aveirah) when this results in chov l'acheirim—taking something away from the master. Rabbi Zweig begins by explaining the Ran's approach to resolving the problem of ein shlichus l'aveirah. According to the Ran on daf lamed ches, the prohibition of "lo olam bahem ta'avodu" (not enslaving fellow Jews permanently) only applies when the master is doing something purely for the slave's benefit as a favor. However, when the master perceives the act of freeing as remuneration for the slave's years of faithful service (na'ach nafshi), there is no violation. The master isn't acting as a liberal who sees servitude as morally wrong; rather, he's treating the transaction as payment owed for services rendered. This reframes the entire dynamic from gift-giving to debt repayment, eliminating the aveirah aspect.
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Gittin 11b
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