Kiddushin 32

למטה

below.<span class="x" onmousemove="('comment',' [They serve as evidence whenever they appear after a certain age, but not if they appear before.]');">¹</span> For ii was taught: If a male, aged nine years, grew two hairs,<span class="x" onmousemove="('comment',' The normal evidence of puberty.');">²</span>

דתניא בן תשע שנים שהביא שתי שערות שומא מבן ט' שנים ויום אחד עד בן י"ב שנה ויום אחד ועודן בו שומא ר' יוסי בר' יהודה אומר סימן בן י"ג שנה ויום אחד דברי הכל סימן

it is a mole;<span class="x" onmousemove="('comment',' But not signs of puberty; hair grows out of a mole.');">³</span> from nine years and a day until twelve years and a day, remaining in him,<span class="x" onmousemove="('comment',' All the time, and not falling out.');">⁴</span>

מתיב רב ששת ר' שמעון אומר ד' מעניקים להם ג' באיש וג' באשה ואי אתה יכול לומר ד' באחד לפי שאין סימנים באיש ואין רציעה באשה

they are a mole. R'Jose son of R'Judah said: They are a 'sign'.<span class="x" onmousemove="('comment',' Of puberty. But had they fallen out, he too admits that it is only a mole.');">⁵</span>

ואם איתא ניתני נמי מיתת אב וכ"ת ה"נ תני ושייר והא ארבעה קתני וכי תימא תנא דבר שיש לו קצבה קתני ודבר שאין לו קצבה לא קתני והא סימנין דאין להם קצבה וקתני

At thirteen years and one day, all admit that they are a 'sign'.<span class="x" onmousemove="('comment',' Even if they subsequently fall out.');">⁶</span> R'Shesheth objected: R'Simeon said: Four are presented with gifts [on becoming free], three in the case of a man, and three in the case of a woman.

וכי תימא ה"נ כדרב ספרא והאיכא מיתת אדון דאין להם קצבה וקתני מיתת אדון נמי לא קתני

And you cannot say four in the case of either, because 'signs' do not apply to a man, nor boring to a woman.<span class="x" onmousemove="('comment',' R. Shesheth assumes that the four are: (i) one who is freed on the expiration of six years; (ii) by jubilee; (iii) he whose ear was bored, freed by his master's death; and (iv) a Hebrew bondmaid freed by 'signs.'');">⁷</span> Now if this<span class="x" onmousemove="('comment',' Resh Lakish's ruling.');">⁸</span>

ואלא ארבעה מאי ניהו שנים ויובל ויובל של רציעה ואמה העבריה בסימנים

be correct, the father's death should also be taught? And if you answer: Here too he teaches [some] and omits [others] - but he states 'four'?<span class="x" onmousemove="('comment',' Which shews that the number is exact.');">⁹</span>

ה"נ מסתברא דקתני סיפא אי אתה יכול לומר ארבעה באחד מהם לפי שאין סימנים באיש ואין רציעה באשה ואם איתא באשה מיהא משכחת לה ארבעה שמע מינה

And if you answer: He teaches [only] that which is fixed, but not that which is not fixed - but what of 'signs', which are not fixed and which he nevertheless teaches? And if you reply: Here too it is as R'Safra - but there is the master's death, which is likewise not fixed, and yet taught? - The master's death too is not taught.

מתיב רב עמרם ואלו מעניקים להם היוצא בשנים וביובל ובמיתת האדון ואמה העבריה בסימנים ואם איתא ניתני נמי מיתת אב וכי תימא תנא ושייר והא אלו קתני

Then what are the four? - [i] Years, [ii] jubilee,<span class="x" onmousemove="('comment',' If it comes before the end of six years.');">¹⁰</span> [iii] jubilee for him whose ear was bored, and [iv] a Hebrew bondmaid [freed] by 'signs'.

וכי תימא דבר שיש לו קצבה קתני דבר שאין לו קצבה לא קתני והא סימנין דאין להם קצבה וקתני וכי תימא ה"נ כדרב ספרא האיכא מיתת אדון תיובתא דריש לקיש תיובתא

Reason too supports this view. For the second part teaches: 'And you cannot say four in the case of either, because "signs" do not apply to a man, nor boring to a woman.

והא ריש לקיש ק"ו אמר קל וחומר פריכא היא משום דאיכא למיפרך מה לסימנין שנשתנה הגוף תאמר במיתת אב שכן לא נשתנה הגוף

Now if it be so,<span class="x" onmousemove="('comment',' That the master's death is taught, as originally assumed.');">¹¹</span> then in the case of a woman at least four may be found.<span class="x" onmousemove="('comment',' (i) Her master's death; (ii) six years; (iii) jubilee, and (iv) 'signs.'');">¹²</span>

תני חדא ענק עבד עברי לעצמו וענק אמה העבריה לעצמה ותניא אידך ענק אמה העבריה ומציאתה לאביה ואין לרבה אלא שכר בטלה בלבד

This proves it. R''Amram objected: Now, the following are furnished with gifts: He who is freed by [six] years, by jubilee, and by his master's death, and a Hebrew bondsmaid [freed] by 'signs'.

מאי לאו הא דנפקא בסימנים והא דנפקא לה במיתת אב

But if this be correct, the father's death too should be taught. And should you answer: He teaches and leaves over-but he states 'the following'?<span class="x" onmousemove="('comment',' Which indicates only those.');">¹³</span>

לא אידי ואידי דנפקא לה בסימנין ולא קשיא הא דאיתיה לאב הא דליתיה לאב

And should you reply: He teaches that which is fixed, but not that which is not fixed - but what of 'signs', which are not fixed, and which he nevertheless teaches? And should you answer: Here too, it is as R'Safra - but there is the master's death! This refutation of Resh Lakish is indeed a refutation.

בשלמא ענק אמה העבריה לעצמה למעוטי אחין דתניא (ויקרא כה, מו) והתנחלתם אותם לבניכם אחריכם אותם לבניכם ולא בנותיכם לבניכם מכאן שאין אדם מוריש זכות בתו לבנו

But Resh Lakish reasoned a minori! - It is an a minori which can be refuted. For one can refute it [thus]: as for 'signs', that is because there is a physical change [in her];<span class="x" onmousemove="('comment',' Having attained puberty, she is not really the same person who was sold.');">¹⁴</span>

אלא ענק ע"ע לעצמו פשיטא אלא למאן אמר רב יוסף יו"ד קרת קא חזינא הכא

will you say [the same] of her father's death, seeing that there is no physical change?<span class="x" onmousemove="('comment',' Surely not.');">¹⁵</span> One [Baraitha] taught: The outfit of a Hebrew male slave<span class="x" onmousemove="('comment',' I.e., the gifts with which he is sent away at the end of six years.');">¹⁶</span>

אביי אמר הכי אמר רב ששת הא מני תוטאי הוא דתניא תוטאי אומר לו ולא לבעל חובו

belongs to himself, and that of a Hebrew female slave to herself. While another [Baraitha] taught: the outfit of a Hebrew female slave, and her findings, belong to her father, and the master can claim only for loss of time.<span class="x" onmousemove="('comment',' Involved in her finding.');">¹⁷</span>

גופא אלו מעניקים להם היוצא בשנים וביובל ובמיתת אדון ואמה העבריה בסימנין אבל בורח ויוצא בגרעון כסף אין מעניקים לו ר"מ אומר בורח אין מעניקין לו ויוצא בגרעון כסף מעניקים לו

Now surely one [Baraitha] refers to where she was liberated by 'signs',<span class="x" onmousemove="('comment',' Her father still being alive - then the gift belongs to her father.');">¹⁸</span> while the other means that she was liberated by her father's death?<span class="x" onmousemove="('comment',' Which supports Resh Lakish.');">¹⁹</span>

ר"ש אומר ארבעה מעניקים להם שלשה באיש וג' באשה ואי אתה יכול לומר ארבעה באחד מהן לפי שאין סימנין באיש ורציעה באשה

- No: both [Baraithas] refer to liberation by 'signs', yet there is no difficulty. In the one case she a father, in the other she has not.

מנה"מ דת"ר יכול לא יהו מעניקים אלא ליוצא בשש מנין לרבות יוצא ביובל ובמיתת האדון ואמה העבריה בסימנין ת"ל (דברים טו, יב) תשלחנו וכי תשלחנו

Now, as for [teaching,] 'The outfit of a female slave belongs to herself,' that is well, [for] it is to excl brothers,<span class="x" onmousemove="('comment',' Though it would have belonged to her father, had he lived, he does not transmit it as a legacy to his sons, her brothers.');">²⁰</span> For it was taught: And ye shall make them [the heathen slaves] an inheritance for your sons after you<span class="x" onmousemove="('comment',' Lev. XXV, 46.');">²¹</span>

יכול שאני מרבה בורח ויוצא בגרעון כסף ת"ל וכי תשלחנו חפשי מעמך מי ששילוחו מעמך יצא בורח ויוצא בגרעון כסף שאין שילוחו מעמך רמ"א בורח אין מעניקין לו דאין שילוחו מעמך אבל יוצא בגרעון כסף ששילוחו מעמך

- 'them' for your sons, but not your daughters for your sons. Hence we learn that one cannot transmit his rights in his daughters to his sons.

בורח השלמה בעי דתניא מנין לבורח שחייב להשלים ת"ל (שמות כא, ב) שש שנים יעבד

But as for 'the outfit of a male slave belongs to himself - that is obvious! to whom else should it belong? - Said R'Joseph: I see here a yod [turned into a] town.<span class="x" onmousemove="('comment',' 'A mountain out of a molehill': the yod, being only a small letter, has grown into a whole town! The Tanna has swelled his Baraitha by the inclusion of superfluous matter.');">²²</span> Abaye said: Thus did R'Shesheth say: Who is the authority for this? Totai. For it was taught: Totai said: [Thou shalt furnish] him [liberally]<span class="x" onmousemove="('comment',' Deut. XV, 14.');">²³</span> - him, but not his creditor.<span class="x" onmousemove="('comment',' The gift must not be passed on to the slave's creditor, and that is the Baraitha's teaching.');">²⁴</span> [To turn to] the main text [above:] 'Now, the following are furnished with gifts: - He who is freed by years, jubilee, and his master's death, and a Hebrew bondmaid [freed] by "signs". But no gift is made to a runaway, or him who is freed by a deduction from his purchase price. R'Meir said: No gift is made to a runaway; but he who is freed by a deduction from the purchase price is furnished with a gift. R'Simeon said: Four are presented with gifts, three in the case of a man, and three in the case of a woman. And you cannot say four in the case of either, because "signs" do not apply to a man, nor boring to a woman'. How do we know this? - For our Rabbis taught: I might think that only he who is freed by six [years] is furnished with a gift; how do I know to include one who is freed by jubilee or by his master's death, and a Hebrew bondmaid [freed] by signs? From the verses, thou shalt let hint go free from thee. And when thou lettest him go free from thee.<span class="x" onmousemove="('comment',' Ibid. 12, 13 ; the repetition teaches that whatever the cause of his freedom, he must be furnished with a gift.');">²⁵</span> [Again] I might think that I include a runaway and one who goes out through a deduction from the purchase price - therefore it is stated: 'and when thou lettest hint go free from thee,' teaching, only he whose dismissal is from thee,<span class="x" onmousemove="('comment',' I.e., with the master's good will.');">²⁶</span> thus excluding a runaway and one who is freed by deduction from the purchase price, whose dismissal is not from thee.<span class="x" onmousemove="('comment',' Since the master is bound to accept a refund, even against his will.');">²⁷</span> R'Meir said: A runaway is not furnished with a gift, since his dismissal is not from thee: but one who is freed by deduction from the purchase price, whose dismissal is from thee,<span class="x" onmousemove="('comment',' So he regards it.');">²⁸</span> [is presented with a gift]. A runaway? But he must complete [his term]?<span class="x" onmousemove="('comment',' After which he should certainly receive a present.');">²⁹</span> For it was taught: How do we know that a runaway is bound to complete [his term]? From the verse, six years he shall serve.<span class="x" onmousemove="('comment',' Ex. XXI, 2; he must complete the period.');">³⁰</span>