Kiddushin 28

Chapter 28

א למסולים שאין לו עקב אם כן ניכתוב קרא נעל מאי הנעל שמעת מינה תרתי :
1 a sandal consisting of a mere sole, which has no heel! - If so,<span class="x" onmousemove="('comment',' That its only purpose is to shew that any persons shoe may be used.');"><sup>1</sup></span> Scripture should have written 'shoe'; why 'the shoe'? That both may be inferred therefrom.<span class="x" onmousemove="('comment',' The def. art. shews that a shoe is the means of freeing her, and nothing else can.');"><sup>2</sup></span>
ב <big><strong>מתני׳</strong></big> עבד עברי נקנה בכסף ובשטר וקונה עצמו בשנים וביובל ובגרעון כסף יתירה עליו אמה העבריה שקונה את עצמה בסימנין הנרצע נקנה ברציעה וקונה את עצמו ביובל ובמיתת האדון :
2 <big><b>MISHNAH: </b></big>A HEBREW SLAVE IS ACQUIRED BY MONEY AND BY DEED; AND ACQUIRES HIMSELF BY YEARS,<span class="x" onmousemove="('comment',' I.e., when he has served six years. Ex. XXI, 2.');"><sup>3</sup></span> BY JUBILEE,<span class="x" onmousemove="('comment',' If this intervened before he had completed his six years of servitude.');"><sup>4</sup></span> AND BY DEDUCTION FROM THE PURCHASE PRICE.<span class="x" onmousemove="('comment',' At any time by a pro rata repayment, taking into account the time he still has to serve.');"><sup>5</sup></span>
ג <big><strong>גמ׳</strong></big> עבד עברי נקנה בכסף מנלן אמר קרא (ויקרא כה, נא) מכסף מקנתו מלמד שנקנה בכסף אשכחן עבד עברי הנמכר לעובד כוכבים הואיל וכל קנינו בכסף
3 A HEBREW MAIDSERVANT IS MORE [PRIVILEGED] IN THAT SHE ACQUIRES HERSELF BY 'SIGNS'.<span class="x" onmousemove="('comment',' Of puberty.');"><sup>6</sup></span> HE WHOSE EAR IS BORED<span class="x" onmousemove="('comment',' I.e., a slave who refuses his freedom at the expiration of six years; v. Ex. XXI, 5f.');"><sup>7</sup></span> IS ACQUIRED BY BORING, AND ACQUIRES HIMSELF BY JUBILEE OR HIS MASTER'S DEATH.
ד נמכר לישראל מנלן אמר קרא (שמות כא, ח) והפדה מלמד שמגרעת פדיונה ויוצאה
4 <big><b>GEMARA: </b></big>A HEBREW SLAVE IS ACQUIRED BY MONEY. How do we know this? - Scripture states, [he shall give back the price of his redemption] out of the money that he was bought for:<span class="x" onmousemove="('comment',' Lev. XXV, 51.');"><sup>8</sup></span> this teaches that he was acquired by money.
ה אשכחן אמה העבריה הואיל ומיקדשה בכסף מיקניא בכסף עבד עברי מנלן אמר קרא (דברים טו, יב) כי ימכר לך אחיך העברי או העבריה ועבדך שש שנים מקיש עברי לעבריה
5 We have [thus] learnt<span class="x" onmousemove="('comment',' Lit., 'found'.');"><sup>9</sup></span> it in the case of a Hebrew slave sold to a heathen, since his sole method of acquisition is by money:'<span class="x" onmousemove="('comment',' It is stated infra 26a, that movables are acquired by meshikah (v. Glos.) ; this, however, holds good only of a Jewish purchaser, not a Gentile, who can acquire them only by giving the money.');"><sup>10</sup></span> how do we know it of one sold to an Israelite?<span class="x" onmousemove="('comment',' The whole discussion turns on the question which act formally consummates the transaction. Though a purchase is naturally effected by money, in the case of some property the delivery of money does not consummate the transaction, and both sides may retract. On the other hand, meshikah (q.v. Glos.) in the case of movables completes the transaction even before the delivery of the purchase price, which ranks as an ordinary loan. Hence the question here: how do we know that the delivery of money consummates the purchase of a Hebrew slave?');"><sup>11</sup></span>
ו אשכחן מכרוהו ב"ד הואיל ונמכר בעל כורחו מוכר עצמו מנלן
6 - Scripture states: Then shall he let her be redeemed:<span class="x" onmousemove="('comment',' Ex. XXI, 8.');"><sup>12</sup></span> this teaches that she deducts [part] of her redemption money and goes out [free].<span class="x" onmousemove="('comment',' [R. Tam: Just as she acquires herself by money so is she acquired by money.] Rashi: Since Scripture writes, 'then shall he let (or cause) her to be redeemed', not, then shall she be redeemed, it shews that the master must help her redemption by accepting less than he paid for her, on a pro rata basis, as explained on p. 59, n. 6; hence she must have been bought with money - otherwise, from what is a deduction to be made? Of course, as pointed out on p. 59, n. 12, it is understood that money was paid. But the point is this: This exegesis shews that immediately on repaying the money she becomes free and no other formality is necessary. But if the purchase itself required some form of acquisition apart from the payment of the purchase price, e.g., deed, she would require the same on buying herself back (Maharam) .');"><sup>13</sup></span> We have thus learned it in the case of a Hebrew bondmaid: since she is betrothed with money,<span class="x" onmousemove="('comment',' Which is also a form of acquisition.');"><sup>14</sup></span>
ז יליף (דברים טו, יח) שכיר (ויקרא כה, מ) שכיר הניחא למאן דיליף שכיר שכיר אלא למאן דלא יליף שכיר שכיר מאי איכא למימר
7 she is acquired with money; how do we know it of a Hebrew Slave? - The Writ saith, If thy brother, an Hebrew man, or an Hebrew woman be sold unto thee, and serve thee six years:<span class="x" onmousemove="('comment',' Deut. XV, 12.');"><sup>15</sup></span> thus a Hebrew manservant is assimilated to a Hebrew maidservant. We have now learnt it of one sold by Beth din,<span class="x" onmousemove="('comment',' For 'if thy brother be sold' implies by someone else, viz., Beth din, for theft: v. Ex. XXII, 2.');"><sup>16</sup></span>
ח אמר קרא (ויקרא כה, מז) וכי תשיג מוסף על ענין ראשון וילמד עליון מתחתון
8 since he was sold against his will;<span class="x" onmousemove="('comment',' Therefore, a strong form of acquisition, e.g., the symbolical act of hazakah (v. infra ');"><sup>17</sup></span> how do we know it of one who sells himself? - We learn [identity of law from] the repeated use of 'sakir'.<span class="x" onmousemove="('comment',' Hired servant; this word is used in connection with both. One who sells himself, Lev. XXV, 39f: And if thy brother . . sell himself unto thee . . as an hired servant (sakir) he shall be with thee. One sold by Beth din, Deut. XV, 12-18: If thy brother . . be sold unto thee . . it shall not seem hard unto thee, when thou lettest him go free from thee; for to the double of the hire of a hired servant (sakir, E.V. 'hireling') hath he served thee six years. The use of 'sakir' in both cases teaches that the same method of purchase holds good in both cases.');"><sup>18</sup></span> Now, that is well according to him who accepts the deduction of the repeated use of 'sakir';<span class="x" onmousemove="('comment',' Lit., 'who infers 'sakir' from 'sakir'.');"><sup>19</sup></span>
ט ומאן תנא דלא יליף שכיר שכיר האי תנא הוא דתניא המוכר עצמו נמכר לשש ויתר על שש מכרוהו ב"ד אינו נמכר אלא לשש
9 but according to him who does not , what can be said? - Scripture states, and if a stranger or sojourner with thee be waxen rich,<span class="x" onmousemove="('comment',' Lev. XXV, 47.');"><sup>20</sup></span> thus continuing<span class="x" onmousemove="('comment',' Lit., 'adding to'.');"><sup>21</sup></span> the preceding section,<span class="x" onmousemove="('comment',' Lit., 'subject'.');"><sup>22</sup></span>
י המוכר עצמו אינו נרצע מכרוהו ב"ד נרצע מוכר עצמו אין מעניקים לו מכרוהו ב"ד מעניקים לו המוכר עצמו אין רבו מוסר לו שפחה כנענית מכרוהו ב"ד רבו מוסר לו שפחה כנענית
10 so that [the subject] above may be deduced from [that] below.<span class="x" onmousemove="('comment',' It is an exegetical principle that when a passage commences with 'and', this conjunction links it to the previous portion, and a law stated in one applies to the other too. Thus this 'and' links vv. 39-46, dealing with a Hebrew slave who sells himself to a Jew, with vv.47-55, treating of one who sells himself to a non-Jew. Just as the purchase of the latter is consummated by money, so is that of the former too.');"><sup>23</sup></span> And which Tanna does not admit the deduction from the repeated use of sakir? - The following Tanna. For it was taught: He who sells himself may be sold for six years or more than six years; if sold by Beth din, he may be sold for six years only.
יא רבי אלעזר אומר זה וזה אינו נמכר אלא לשש זה וזה נרצע וזה וזה מעניקים לו וזה וזה רבו מוסר לו שפחה כנענית מאי לאו בהא קמיפלגי דתנא קמא לא יליף שכיר שכיר ור"א יליף שכיר שכיר
11 He who sells himself may not be bored;<span class="x" onmousemove="('comment',' He must accept his freedom at the end of six years, and the provisions of Ex. XXI, 5f (q.v.) do not apply to him.');"><sup>24</sup></span> if sold by Beth din, he may be bored. He who sells himself, has no gift made to him;<span class="x" onmousemove="('comment',' By his master, on attaining his freedom.');"><sup>25</sup></span>
יב אמר רב טביומי משמיה דאביי דכולי עלמא יליף שכיר שכיר והכא בהאי קרא קמיפלגי מאי טעמא דתנא קמא דאמר מוכר עצמו נמכר לשש ויתר על שש מיעט רחמנא גבי מכרוהו בית דין (דברים טו, יב) ועבדך שש שנים זה ולא מוכר עצמו
12 if sold by Beth din, a gift is made to him.<span class="x" onmousemove="('comment',' Deut. XV, 13f: And when thou lettest him go free from thee, . . thou shalt furnish him liberally out of thy flock etc.');"><sup>26</sup></span> To him who sells himself, his master cannot give a Canaanite bondmaid;<span class="x" onmousemove="('comment',' To beget slaves for him.');"><sup>27</sup></span> if sold by Beth din, his master can give him a Canaanite bondmaid.
יג ואידך ועבדך לך ולא ליורש
13 R'Eleazar<span class="x" onmousemove="('comment',' This is the reading of most editions: Tosaf. ( ');"><sup>28</sup></span> said: Neither may be sold for more than six years; both may be bored; to both a gift is made; and to both the master may give a Canaanite bondmaid. Surely they differ on this point: the first Tanna does not admit the deduction of the repeated use of sakir, while R'Eleazar does?<span class="x" onmousemove="('comment',' Hence they are alike in all respects.');"><sup>29</sup></span>
יד ואידך ועבדך אחרינא כתיב ואידך ההוא להרצאת אדון הוא דאתא
14 Said R'Tabyomi in Abaye's name: All admit the deduction of the repeated use of sakir, but here they differ on the following: What is the reason of the first Tanna, who maintained, He who sells himself may be sold for six years or more than six years? [Because] Scripture expressed a limitation In connection with one sold by Beth din: and he shall serve thee six years:<span class="x" onmousemove="('comment',' Deut. XV, 12: this refers to a person sold by Beth din; v. p. 60, n. 4.');"><sup>30</sup></span> 'he,' but not one who sells himself.
טו מאי טעמא דתנא קמא דאמר מוכר עצמו אינו נרצע מדמיעט רחמנא גבי מכרוהו ב"ד (שמות כא, ו) ורצע אדניו את אזנו במרצע אזנו שלו ולא אזנו של מוכר עצמו
15 And the other?<span class="x" onmousemove="('comment',' R. Eleazar: does he not admit the force of this limitation?');"><sup>31</sup></span> - 'And he shall serve thee' [intimates] 'thee', but not thine heir.<span class="x" onmousemove="('comment',' Other than a son; v. infra 17b.');"><sup>32</sup></span> And the other?<span class="x" onmousemove="('comment',' The first Tanna: does he not admit that the word is required for the latter purpose.');"><sup>33</sup></span> - Another 'served thee' is written.<span class="x" onmousemove="('comment',' Ibid. 18, quoted p. 60, n. 6; in Heb. the same word is used here for both tenses, the difference being indicated by the so-called waw conversive; v. Davidson, Heb. Grammar, ** 23, 3.');"><sup>34</sup></span> And the other?<span class="x" onmousemove="('comment',' R. Eleazar: how does he utilize the second 'served thee?'');"><sup>35</sup></span> - That comes [to teach] that the master must be willing [to make a gift].<span class="x" onmousemove="('comment',' 'Served thee' in v. 18 is written in connection with this.');"><sup>36</sup></span> What is the reason of the first Tanna who maintained that one who sells himself is not bored? Because Scripture expressed a limitation in connection with one sold by Beth din: and his master shall bore his ear through with an awl,<span class="x" onmousemove="('comment',' Ex. XXI, 6; the whole passage a.l. refers to one sold by Beth din; v. pp. 64ff.');"><sup>37</sup></span> [implying] his ear, but not the ear of him who sold himself.<span class="x" onmousemove="('comment',' Rashi: Because 'his ear' is superfluous, as it is written in Deut. XV,17: then thou shalt take on owl, and thrust it through his ear unto the door.');"><sup>38</sup></span>
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