Kiddushin 33

יכול אפילו חלה ת"ל (שמות כא, ב) ובשביעית יצא

I might think, even if he fell sick,<span class="x" onmousemove="('comment',' During the period, he is bound to make up for it after the six years.');">¹</span> therefore, it is stated, and in the 'seventh he shall go outfree'! - R'Shesheth answered: The reference here is to one who escaped, and then jubilee supervened:<span class="x" onmousemove="('comment',' Immediately - say, a day after.');">²</span> I might have thought, since jubilee would have emancipated him, we apply to him, 'his dismissal is from thee,' and do not punish but furnish him with a gift.

אמר רב ששת הכא במאי עסקינן כגון שברח ופגע בו יובל מהו דתימא הואיל ואפיק ליה יובל שילוחו מעמך קרינן ביה ולא ניקנסיה ונעניק ליה קמ"ל

Therefore we are informed [that it is not so]. The Master said: 'I might think, even if he fell sick, therefore it is stated: "and in the seventh he shall free ".' Even if he was sick the whole of the six [years]?

אמר מר יכול אפילו חלה ת"ל ובשביעית יצא אפילו חלה כל שש והתניא חלה שלש ועבד שלש אינו חייב להשלים חלה כל שש חייב להשלים אמר רב ששת בעושה מעשה מחט

But it was taught: If he was sick three years and served three years , he is not bound to complete [his term]; but if he was ill the whole of the six years, he is bound to make it up! - R'Shesheth replied: This means that he was able to perform needle-work.<span class="x" onmousemove="('comment',' I.e., light work - then he is not bound to complete his term. - Krauss, T.A. 1, 159 translates: Schneiderhandwerk, hand tailoring.');">³</span> This is self-contradictory. You say: 'If he was sick three years and served three years, he is not bound to complete [his term]': which implies, if four years he must complete [it].

הא גופא קשיא אמרת חלה שלש ועבד שלש אין חייב להשלים הא ארבע חייב להשלים אימא סיפא חלה כל שש חייב להשלים הא ד' אין חייב להשלים הכי קאמר חלה ד' נעשה כמי שחלה כל שש וחייב להשלים :

Then consider the second clause: 'but if he was ill the whole of the six years, he is bound to make it up' - implying, if [only] four, he is not? - This is its meaning:<span class="x" onmousemove="('comment',' Of the second clause.');">⁴</span> if he was four years ill, it is accounted as though he were indisposed the whole of the six years, and he must make it up. Our Rabbis taught : With how much is he [the freed slave] presented?

תנו רבנן כמה מעניקים לו חמש סלעים מכל מין ומין שהן חמש עשרה סלעים דברי ר' מאיר ר' יהודה אומר שלשים כשלשים של עבד ר"ש אומר חמשים כחמשים שבערכין

With five sela's [worth] of each kind,<span class="x" onmousemove="('comment',' Viz., 'out of thy flock, and out of thy threshing floor (i.e., grain) , and out of thy winepress' - Deut. XV, 14.');">⁵</span> which is fifteen sela's in all: this is R'Meir s view. R'Judah maintained: Thirty, as the thirty [paid a [heathen] slave.<span class="x" onmousemove="('comment',' Killed by an ox, v. Ex. XXI, 32.');">⁶</span>

אמר מר חמש סלעים מכל מין ומין שהם חמש עשרה סלעים דברי ר' מאיר ור"מ מנינא אתא לאשמועינן הא קמ"ל מיבצר הוא דלא מבצר ליה מהאי מנינא ואי בצר ליה מחד מינא וטפי ליה מחד מינא לית לן בה

R'Simeon said: Fifty, as the fifty of 'arakin.<span class="x" onmousemove="('comment',' V. Glos. If one vows his own worth to the Temple. he must pay according to a fixed scale, which in the case of an adult man is fifty sela's; Lev. XXVII, 3.');">⁷</span> The master said: 'With five sela's [worth] of each kind, which is fifteen sela's: this is R'Meir's view.' D then R'Meir come to teach us arithmetic? - He tells us this: He may not indeed diminish his total, but if he gives him less of one kind and more of another, we have no objection.

מאי טעמא דרבי מאיר יליף ריקם (שמות לד, כ) ריקם מבכור מה להלן חמש סלעים אף כאן חמש סלעים

What is R'Meir's reason? - He learns the meaning of 'empty' from a firstborn:<span class="x" onmousemove="('comment',' Here: thou shalt not let him go empty - Deut. XV, 13 ; firstborn; All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty - Ex. XXXIV, 20. A firstborn is redeemed with five shekels - Num. XVIII, 16.');">⁸</span> just as there, five sela's is meant , so here too five sela's is mea Then perhaps five sela's in all? - Were 'empty' written at the end [of the verse],<span class="x" onmousemove="('comment',' 'Thou shalt furnish . . thy wine-press; and thou shalt not let him go empty.');">⁹</span> [it would be] as you say.

ואימא חמש סלעים מכולהו אי כתיב ריקם לבסוף כדקאמרת השתא דכתיב ריקם ברישא שדי ריקם אצאן ריקם אגורן ריקם איקב

Now, however, that 'empty' is written at the beginning,<span class="x" onmousemove="('comment',' Before the enumeration of the three kinds.');">¹⁰</span> apply [the word] 'empty' to 'flock', 'threshing-floor,' and 'wine-press' individually. But let us learn the meaning of 'empty' from the pilgrimage burnt-offering?<span class="x" onmousemove="('comment',' Lit., 'the burnt offering of appearing' cf. Ex. XXIII, 14, 15: Three times thou shalt keep a feast unto me in the year . . and none shall appear before me empty. This is interpreted in Hag. ');">¹¹</span>

ונילף ריקם ריקם מעולת ראיה אמר קרא (דברים טו, יד) אשר ברכך יי' אלהיך

- Scripture saith, as the Lord thy God hath blessed thee [thou shalt give unto him].<span class="x" onmousemove="('comment',' Deut. XV, 14; hence the deduction of the larger sum from the firstborn.');">¹²</span> R'Judah maintained: Thirty, as the thirty [paid] for a [heathen] slave.' What is R'Judah's reason? - He learns the meaning of 'giving' from a slave:<span class="x" onmousemove="('comment',' Here: thou shalt give unto him; slave: If the ox gore a manservant or a maidservant, he shall give unto that master thirty shekels of silver - Ex. XXI, 32.');">¹³</span>

רבי יהודה אומר שלשים כשלשים של עבד מאי טעמא דרבי יהודה יליף נתינה נתינה מעבד מה להלן שלשים אף כאן שלשים

just as there, thirty is meant, so here too, thirty is meant. But us learn the meaning of 'giving', from 'arakin:<span class="x" onmousemove="('comment',' Actually, 'giving' is not mentioned in the whole passage on 'arakin (Lev. XXVII, 1-8) . It is probable, however, that the Talmud here relies on a Baraitha in Hul. 139a, which states that the verse, then he shall give thine estimation in that day, as a holy thing unto the Lord (v. 23) refers to the valuation of man, notwithstanding that the section as a whole (vv. 22f) deals with the sanctification of fields (S. Strashun) .');">¹⁴</span> just as there, fifty, so here too, fifty? - Firstly, because you seize much, you cannot hold; if you seize little, you can hold;<span class="x" onmousemove="('comment',' I.e., given a choice of two deductions, select that which gives the smaller number.');">¹⁵</span>

ונילף נתינה נתינה מערכין מה להלן חמשים אף כאן חמשים

moreover, one should rather deduce slave from slave. R'Simeon said: Fifty, as the fifty of 'arakin.' What is R'Simeon's reason? - He learns the meaning of 'giving' from 'arakin: just as there, fifty, so here too, fifty.

חדא דתפשתה מרובה לא תפשתה תפשתה מועט תפשתה ועוד עבד מעבד הוה ליה למילף

But perhaps [the comparison is] with the least [sum] of 'arakin?<span class="x" onmousemove="('comment',' Five shekels, Lev. XXVII, 6.');">¹⁶</span> - It is written, as the Lord thy God hath blessed thee.<span class="x" onmousemove="('comment',' V. p. 75, n. 5.');">¹⁷</span> But let us learn the meaning of 'giving' from a slave: just as there, thirty, so here too thirty: [for] firstly, if you seize much, y cannot hold; if you seize little, you can hold; and moreover, one should rather deduce slave from slave? - R'Simeon deduces 'poverty' from 'poverty'.<span class="x" onmousemove="('comment',' [Or, 'he learnt on tradition (from his teacher; the deduction of) 'arakin 'poverty" (from)="" 'poverty"="" 'it="" being="" the="" rule="" that="" no="" one="" may="" draw="" a="" conclusion="" from="" qezerah="" shawah="" on="" one's="" own="" authority,="" v.="" pes.="" ');"="">¹⁸</span>

ר' שמעון אומר חמשים כחמשים שבערכין מאי טעמיה דרבי שמעון גמר נתינה נתינה מערכין מה להלן חמשים אף כאן חמשים ואימא בפחות שבערכין אשר ברכך יי' אלהיך כתיב

Now, as for R'Meir, it is well: for that reason<span class="x" onmousemove="('comment',' Sc. the deduction of 'empty' should be applied to each kind separately.');">¹⁹</span> 'flocks, threshing floor' and 'wine. press' are [specificall stated.

ונילף נתינה נתינה מעבד מה להלן שלשים אף כאן שלשים חדא דתפשתה מרובה לא תפשתה ועוד עבד מעבד הוה ליה למילף ר' שמעון מיכה מיכה גמר

But on the views of R'Judah and R'Simeon, why are these necessary?<span class="x" onmousemove="('comment',' Since the sum is learnt from elsewhere, while the gift need not be of these three in particular, as stated in the following Baraitha.');">²⁰</span> - They are necessary, even as it was taught: I might think that the gift can be made only of flocks, the threshing-floor, and the wine-press: how do I know that all things are included? From the verse: 'as [i.e., with whatever] the Lord thy God hath blessed thee thou shalt give unto him'.

בשלמא לר' מאיר היינו דכתיב צאן גורן ויקב אלא לר' יהודה ורבי שמעון האי צאן גורן ויקב למה לי

If so, why state 'flocks, threshing-floor, and wine-press'? To inform you: just as these are distinguished in that they fall within the scope of 'blessing', so must everything [given to the slave] fall within the scope of 'blessing', thus excluding cash money:<span class="x" onmousemove="('comment',' These may be blessed by God in respect of natural increase. But money has no natural increase.');">²¹</span> this is R'Simeon's view.

האי מיבעי ליה לכדתניא יכול לא יהו מעניקין אלא מצאן גורן ויקב מנין לרבות כל דבר ת"ל אשר ברכך יי' אלהיך א"כ מה ת"ל צאן גורן ויקב לומר לך מה צאן גורן ויקב מיוחדים שישנן בכלל ברכה אף כל שישנן בכלל ברכה יצאו כספים דברי ר' שמעון רבי אליעזר בן יעקב אומר יצאו פרדות

R'Eliezer B'Jacob said: excluding mules.<span class="x" onmousemove="('comment',' Which were considered unproductive; cf. Meg. 13 b, Gen. Rab.41 ; the mule was held to be a hybrid. cf. Pes. 54a: Adam took two animals (of different kinds) . . and from them 'came forth a mule': v. Lewysohn, Zoologie, p. 144.');">²²</span> And R'Simeon?<span class="x" onmousemove="('comment',' Why does he not exclude mules?');">²³</span> - Mules are themselves capable of improvement.

ור' שמעון פרדות משבחן בגופייהו ורבי אליעזר בן יעקב כספים עביד בהו עיסקא

And R'Eliezer B'Jacob?<span class="x" onmousemove="('comment',' Why does he not exclude money?');">²⁴</span> - One can engage in business with money.<span class="x" onmousemove="('comment',' And it is thus capable of a blessing.');">²⁵</span> Now, they are [all] necessary.

וצריכא דאי כתב רחמנא צאן הוה אמינא בעלי חיים אין גידולי קרקע לא כתב רחמנא גורן ואי כתב גורן הוה אמינא גידולי קרקע אין בעלי חיים לא כתב רחמנא צאן יקב למה לי

For had Scripture mentioned 'flocks', I would have thought, only livestock [may be given], but not agricultural produce: [therefore] Scripture wrote 'threshing. floor'. And had it written 'threshing-floor', I would have said, only agricultural produce; [therefore] Scripture wrote 'threshing-floor'. And had it written 'threshing-floor', I would have said, only agricultural produce, but not livestock: hence Scripture wrote 'flocks'. Why do I need 'wine-press'?