other die. But Rabbi Akiva interpreted the words "that your brother may live with you" in to teach that concern for one's own life takes precedence over concern for another's. Part of chapter 1 of Tractate Kiddushin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in and ; ; and . Abaye said that because the law (in and elsewhere) required the master to treat a Hebrew slave well — and as an equal in food, drink, and sleeping accommodations — it was said that buying a Hebrew slave was like buying a master. The Rabbis taught in a Baraita that the words of regarding the Hebrew servant, "he fares well with you," indicate that the Hebrew servant had to be "with" — that is, equal to — the master in food and drink. Thus, the master could not eat white bread and have the servant eat black bread. The master could not drink old wine and have the servant drink new wine. The master could not sleep on a feather bed and have the servant sleep on straw. Hence, they said that buying a Hebrew servant was like buying a master. Similarly, Rabbi Simeon deduced from the words of , "Then he shall go out from you, he and his children with him," that the master was liable to provide for the servant's children until the servant went out. And Rabbi Simeon deduced from the words of , "If he is married, then his wife shall go out with him," that the master was responsible to provide for the servant's wife, as well. The Sifra read , “For they are My servants,” to imply that God's deed of servitude came first, and therefore, Israelites may serve others only as God permits. And the Sifra read , "whom I took out of the land of Egypt" to imply that God took the Israelites out on the condition that they not be sold as slaves are sold. Rabbi Joḥanan read , “They shall not be sold as bondsmen,” to prohibit abduction. The Gemara asked where Scripture formally prohibited abduction (as and state only the punishment). Rabbi Josiah said that (Exodus 20:13 in the NJPS), “You shalt not steal,” did so. Rabbi Joḥanan said that , “They shall not be sold as bondsmen,” did so. The Gemara harmonized the two teachings by interpreting Rabbi