Kiddushin 39

לקרובים

to [consanguineous] relations.<span class="x" onmousemove="('comment',' Though designation is altogether impossible, for even if performed it is invalid.');">¹</span> But does this not follow a fortiori: If he can sell her to unfit persons,<span class="x" onmousemove="('comment',' I.e., who are forbidden to all.');">²</span>

והלא דין הוא אם מוכרה לפסולין לא ימכרנה לקרובים מה למוכרה לפסולין שאם רצה לייעד מייעד ימכרנה לקרובים שאם רצה לייעד אינו מייעד אמר קרא לאמה מלמד שמוכרה לקרובים

shall he not sell her to relations?<span class="x" onmousemove="('comment',' Who are interdicted only to her.');">³</span> As for selling her to unfit persons, that may be because if he<span class="x" onmousemove="('comment',' The master.');">⁴</span>

ור"מ לפסולין נפקא ליה מהיכא דנפקא ליה לר"א בקרובים סבר לה כרבנן דאמרי אין מוכרה לקרובים

wishes to designate her [in spite of the interdict] he can do so;<span class="x" onmousemove="('comment',' I.e., his designation is valid.');">⁵</span> shall he then sell her to [consanguineous] relations, seeing that i he wishes to designate her, he cannot?

תני חדא מוכרה לאביו ואין מוכרה לבנו ותניא אידך אין מוכרה לא לאביו ולא לבנו בשלמא אינו מוכרה לא לאביו ולא לבנו כרבנן אלא מוכרה לאביו ואין מוכרה לבנו כמאן

Therefore the Writ saith, 'to be a bondwoman,' teaching that he can sell her to relations. And R'Meir?<span class="x" onmousemove="('comment',' Since he utilizes 'to be a bondmaid' otherwise, how does he know these rulings?');">⁶</span>

לא כרבנן ולא כרבי אליעזר לעולם כרבנן מודו רבנן היכא דאיכא צד יעוד:

- [That he can sell her] to unfit persons he deduces from the same verse from which R'Eliezer deduces it; and in the matter of relations he agrees with the Rabbis, who maintain: He may not sell her to relations. One [Baraitha] taught: He may sell her to his father, but may not sell her to his son.

ת"ר (שמות כא, ג) אם בגפו יבא בגפו יצא בגופו נכנס בגופו יצא רבי אליעזר בן יעקב אומר יחידי נכנס יחידי יצא מאי (בגפו) בגופו נכנס בגופו יצא אמר רבא לומר שאינו יוצא בראשי אברים כעבד א"ל אביי ההוא (שמות כא, ז) מלא תצא כצאת העבדים נפקא

Another [Baraitha] taught: He may sell her neither to his father nor to his son. As for saying: 'He may sell her neither to his father nor to his son,' that is well, agreeing with the Rabbis.

אי מהתם הוה אמינא ניתיב ליה דמי עיניה וניפוק קמ"ל

But 'he may sell her to his father but may not s her to his son' - with whom does this agree; neither with the Rabbis nor with R'Eliezer? - After all, it agrees with the Rabbis: they admit [that he can sell her] where there is a possibility<span class="x" onmousemove="('comment',' Lit., 'side'.');">⁷</span> of designation.<span class="x" onmousemove="('comment',' His father can designate her for his son, her uncle. But his son can neither betroth her himself nor designate her for his son.');">⁸</span>

ר' אליעזר בן יעקב אומר יחידי נכנס יחידי יצא מאי יחידי יצא אמר רב נחמן בר יצחק הכי קאמר יש לו אשה ובנים רבו מוסר לו שפחה כנענית אין לו אשה ובנים אין רבו מוסר לו שפחה כנענית

Our Rabbis taught: If he come in by himself [be-gapo], he shall go out by himself [be-gappo]<span class="x" onmousemove="('comment',' Ex. XXI, 3.');">⁹</span> - he comes in with his [whole] body [be-gufo] and goes out with his [whole] body.<span class="x" onmousemove="('comment',' Explained below.');">¹⁰</span>

ת"ר נמכר במנה והשביח ועמד על מאתים מנין שאין מחשבין לו אלא מנה שנאמר (ויקרא כה, נא) מכסף מקנתו

R'Eliezer B'Jacob said: Having come in single, he goes out single. What is meant by 'he comes in with his [whole] body and goes out with his [whole] body'? - Said Raba: It means that he is not freed through [the loss of his] outstanding limbs, as a [heathen] slave.

נמכר במאתים והכסיף ועמד על מנה מנין שאין מחשבין לו אלא מנה תלמוד לומר (ויקרא כה, נב) כפי שניו

Abaye protested: But that is deduced from, 'she shall not go out as the bondmen do'?<span class="x" onmousemove="('comment',' Ibid. 7, the same applying to the Hebrew bondman.');">¹¹</span> - If from there, I would have thought, He must pay for his eye, and then he goes free;<span class="x" onmousemove="('comment',' Whereas a heathen slave is freed but not compensated.');">¹²</span>

אין לי אלא עבד הנמכר לעובד כוכבים הואיל ונגאל בקרובים ידו על התחתונה

hence we are informed [otherwise]. R'Eliezer B'Jacob said: Having come in single, he goes out single.'

נמכר לישראל מנלן ת"ל שכיר שכיר לגזירה שוה

What is meant by 'he goes out single'? - Said R'Nahman B'Isaac: This is meant: If he has a wife and children [when entering service], his master may give him a heathen<span class="x" onmousemove="('comment',' Lit., 'Canaanitish'.');">¹³</span> bondmaid;<span class="x" onmousemove="('comment',' To beget slaves for him.');">¹⁴</span>

אמר אביי הריני כבן עזאי בשוקי טבריא א"ל ההוא מרבנן לאביי מכדי הני קראי איכא למידרשינהו לקולא ואיכא למידרשינהו לחומרא מאי חזית דדרשינהו לקולא נידרשינהו לחומרא

if he has no wife and children, his master may not give him a heathen bondmaid. Our Rabbis taught: If he was sold for a maneh, and appreciated [in value] and stood at two hundred [zuz], how do we know that he is assessed only at a maneh?<span class="x" onmousemove="('comment',' For the purpose of redemption.');">¹⁵</span>

לא סלקא דעתך מדאקיל רחמנא לגביה דתניא (דברים טו, טז) כי טוב לו עמך עמך במאכל ועמך במשתה

- Because it is written, [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.');">¹⁶</span> If he was sold for two hundred and depreciated and stood at a maneh, how do we know that he is assessed only at a maneh? - Because it is written, according unto his years [shall he give back the price of his redemption].<span class="x" onmousemove="('comment',' Ibid. 52; this implies, he must repay the value of the unexpired term, i.e., his depreciated worth.');">¹⁷</span>

שלא תהא אתה אוכל פת נקיה והוא אוכל פת קיבר אתה שותה יין ישן והוא שותה יין חדש אתה ישן על גבי מוכים והוא ישן על גבי התבן מכאן אמרו כל הקונה עבד עברי כקונה אדון לעצמו

Now, I know this only of a slave sold to a heathen: since he may be redeemed by his kinsmen, his [the master's] hand is nethermost.<span class="x" onmousemove="('comment',' I.e., he is at a disadvantage, the lower value always being the basis for redemption.');">¹⁸</span> How do we know it of one who is sold to a Israelite! - Because sakir [an hired servant] is stated twice, for the purpose of a gezerah shawah.<span class="x" onmousemove="('comment',' A slave sold to a Jew: as an hired servant (sakir) . . he shall be with thee - ibid. 40; a slave sold to a heathen: according to the time of an hired servant (sakir) he shall be with him - Ibid. 50. The same word used in both sections denotes that the same law applies to both.');">¹⁹</span>

ואימא הני מילי לענין אכילה ושתיה כי היכי דלא ליצטער ליה הא לענין פדיון נחמיר עליה מדרבי יוסי בר' חנינא דתניא רבי יוסי ברבי חנינא אומר בא וראה כמה קשה אבקה של שביעית

Abaye said: Behold I am like Ben 'Azzai in the streets of Tiberias.<span class="x" onmousemove="('comment',' Said humorously 'I am ready to face all comers!' Ben 'Azzai was the keen scholar, able to answer all questions; cf. Bek. 28a.');">²⁰</span> One of the scholars said to Abaye: Consider: these verses may be interpreted leniently and stringently: why do you choose to interpret them leniently [to the slave's advantage]; let us interpret them stringently?<span class="x" onmousemove="('comment',' Applying v. 51 to a case of depreciation, and v. 52 to appreciation, so that the slave is always assessed on his higher value.');">²¹</span>

אדם נושא ונותן בפירות שביעית לסוף מוכר את מטלטליו שנאמר (ויקרא כה, יג) בשנת היובל תשובו איש אל אחוזתו וסמיך ליה וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד

- You cannot think so, since the All-Merciful favoured<span class="x" onmousemove="('comment',' Lit., 'was lenient to'.');">²²</span> him.

לא הרגיש לסוף מוכר את שדותיו שנאמר (ויקרא כה, כה) כי ימוך אחיך ומכר מאחוזתו לא באת לידו עד שמוכר את ביתו שנאמר (ויקרא כה, כט) כי ימכור בית מושב עיר חומה

For it was taught: Because he is well with thee:<span class="x" onmousemove="('comment',' Deut. XV, 16.');">²³</span> he must be with [i.e., equal to] thee in food and drink, that thou shouldst not eat white bread and he black bread, thou drink old wine and he new wine, thou sleep on a feather bed and he on straw.

מאי שנא התם דאמר לא הרגיש ומאי שנא הכא דאמר לא באת לידו כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר

Hence it was said: Whoever buys a Hebrew slave is like buying a master for himself. Yet perhaps that is only in respect to food and drink, that he should not be grieved, but in the matter of redemption, let us be stringent with him, [as follows] from R'Jose son of R'Hanina.

לא באת לידו עד שמוכר את בתו שנאמר (שמות כא, ז) וכי ימכור איש את בתו לאמה ואע"ג דבתו לא כתיבא בהאי ענינא הא קמ"ל ניזבין אינש ברתיה ולא ניזיף בריביתא מאי טעמא ברתיה מגרעא ונפקא והא מוספא ואזלא

For R'Jose son of R'Hanina said: Come and see how hard are the results<span class="x" onmousemove="('comment',' Lit., 'dust'.');">²⁴</span> of [violating the provisions of] the seventh year.

לא באת לידו עד שלוה ברבית שנא' (ויקרא כה, לה) וכי ימוך אחיך ומטה ידו עמך וסמיך ליה אל תקח מאתו וגו' לא באת לידו עד שמוכר את עצמו שנאמר (ויקרא כה, כה) וכי ימוך אחיך ונמכר לך

A man who trades in seventh year produce must eventually sell his movables, for it is said: In this year of jubilee ye shall return every man unto his possession,<span class="x" onmousemove="('comment',' Lev. XXV, 13: this concludes the sections on the seventh year and jubilee.');">²⁵</span> and in juxtaposition thereto, and if thou sell aught 'into thy neighbour, or buy of thy neighbour's hand,<span class="x" onmousemove="('comment',' Ibid. 14.');">²⁶</span>

לא לך אלא לגר שנאמר (ויקרא כה, מז) לגר ולא לגר צדק אלא לגר תושב שנאמר גר תושב משפחת גר זה עובד כוכבים כשהוא אומר לעקר

[which refers to] what is acquired from hand to hand.<span class="x" onmousemove="('comment',' I.e., movables, implying that the one is a punishment for transgressing the other.');">²⁷</span> If he disregards this,<span class="x" onmousemove="('comment',' Lit., 'if he does not perceive' - that the enforced sale is a punishment. vzujt');">²⁸</span> he eventually sells his estates, for i is said: If thy brother be waxen poor, and sell some of his possession.<span class="x" onmousemove="('comment',' Ibid. 25; 'possession,' Heb. , applies to land.');">²⁹</span> He has no opportunity [of amending his ways]<span class="x" onmousemove="('comment',' Lit., 'it does not come to his hand.'');">³⁰</span> until he sells his house, for it is said: And if a man sell a dwelling house in a walled city.<span class="x" onmousemove="('comment',' Ibid. 29.');">³¹</span> .<span class="x" onmousemove="('comment',' Repetition of sin blunts the finer perception of right and wrong. - This is perhaps sin's greatest punishment; cf. Ab. (Sonc. ed.) p. 44: the punishment of transgression is transgression. Having violated the law of the seventh year so often, he ceases to regard it as an offence, and hence has no opportunity of amendment.');">³²</span> It is not brought home to him<span class="x" onmousemove="('comment',' Lit., 'it does not come to his hand.'');">³³</span> until he sells his daughter, for it is said, and if a man sell his daughter to be a bondwoman;<span class="x" onmousemove="('comment',' Ex. XXI, 7.');">³⁴</span> ³⁵ whereas this [his debt] waxes ever larger"&gt;.<span class="x" onmousemove="('comment',' Hence, since the chapter speaks about borrowing money, it is assumed that he had already sold his daughter.');">³⁶</span> it is not brought home to him until he borrows on interest, as it is written, and if thy brother be waxen poor, and his hand fail with thee,<span class="x" onmousemove="('comment',' Lev. XXV, 35.');">³⁷</span> in proximity to which [is stated,] Take thou no usury of him or increase.<span class="x" onmousemove="('comment',' Ibid. 36.');">³⁸</span> It is not brought home to him until he sells himself, as it is said, and if thy brother be waxen poor with thee and sells himself unto thee.<span class="x" onmousemove="('comment',' Ibid. 39.');">³⁹</span> And not even to thee, but to a proselyte, as it is said [and sell him - self] unto the proselyte.<span class="x" onmousemove="('comment',' Lev. XXV, 47.');">⁴⁰</span> And not even to a righteous proselyte,<span class="x" onmousemove="('comment',' I.e., one who accepts all the laws of Judaism.');">⁴¹</span> but to a resident alien,<span class="x" onmousemove="('comment',' One who accepts some laws of Judaism for the sake of certain rights.');">⁴²</span> as it is said, or to the resident alien.<span class="x" onmousemove="('comment',' E.V.: sojourner.');">⁴³</span> The family of a proselyte<span class="x" onmousemove="('comment',' Ibid.');">⁴⁴</span> means a heathen. When it is said: To the stock,<span class="x" onmousemove="('comment',' Ibid.');">⁴⁵</span>