Kiddushin 44

Chapter 44

א אילו נאמר אזנו בדלת הייתי אומר ידקור כנגד אזנו בדלת דלת אין אזנו לא ואזן לא והכתיב (שמות כא, ו) ורצע אדוניו את אזנו במרצע
1 If it were stated, ['Then thou shalt take an awl,] and place his ear unto the door,'<span class="x" onmousemove="('comment',' Deut. XV, 17: that is the translation if the preposition and the conjunction removed from and respectively.');"><sup>1</sup></span> I would think, Let a hole be bored against his ear through the door; [hence,] only the door, but not his ear.' Not his ear!' is it not writte 'and his master shall bore his ear through with an awl':<span class="x" onmousemove="('comment',' Ex. XXI, 6.');"><sup>2</sup></span>
ב אלא הייתי אומר ירצענה לאזן מאבראי ויניחנה על הדלת וידקור כנגד אזנו בדלת תלמוד לומר באזנו ובדלת הא כיצד דוקר והולך עד שמגיע אצל דלת
2 - But I would say, the ear is to be bored outside and then placed on the door and a hole bored through the door opposite the ear:<span class="x" onmousemove="('comment',' I.e., from the other side of the door (Rashi) .');"><sup>3</sup></span> therefore it is stated, ['an thou shalt thrust it] through his ear unto the door'. How so?
ג דלת שומע אני בין עקורה בין שאינה עקורה ת"ל מזוזה מה מזוזה מעומד אף דלת נמי מעומד
3 He continues boring until the door is reached.' The door': I understand [from this,] whether it is removed [from its hinges] or not: therefore it is stated ['unto the door, or unto] the doorpost';<span class="x" onmousemove="('comment',' Ibid.');"><sup>4</sup></span> just as the doorpost must be standing,<span class="x" onmousemove="('comment',' Otherwise it is not a doorpost.');"><sup>5</sup></span>
ד רבן יוחנן בן זכאי היה דורש את המקרא הזה כמין חומר מה נשתנה אזן מכל אברים שבגוף אמר הקב"ה אזן ששמעה קולי על הר סיני בשעה שאמרתי (ויקרא כה, נה) כי לי בני ישראל עבדים ולא עבדים לעבדים והלך זה וקנה אדון לעצמו ירצע
4 so must the door be standing. Rabban Johanan B'Zakkai used to expound this verse as precious stone.<span class="x" onmousemove="('comment',' [The phrase apart from the older interpretation 'pearl' has been also taken to denote (a) according to the method of the Dorshe Hamuroth (v. Sot. Sonc. ed. p. 80, n. 7.) ; (b) a 'changed' or 'figurative' meaning. V. Lauterbach J.Z. J.Q.A. (N.S.) I. pp. 503ff.] I.e., he deduced from it an important ethical principle - man's freedom.');"><sup>6</sup></span> Why was the ear singled out<span class="x" onmousemove="('comment',' Lit., 'different'.');"><sup>7</sup></span>
ה ור"ש ב"ר היה דורש את המקרא הזה כמין חומר מה נשתנה דלת ומזוזה מכל כלים שבבית אמר הקב"ה דלת ומזוזה שהיו עדים במצרים בשעה שפסחתי על המשקוף ועל שתי המזוזות ואמרתי כי לי בני ישראל עבדים ולא עבדים לעבדים והוצאתים מעבדות לחירות והלך זה וקנה אדון לעצמו ירצע בפניהם:
5 from all the other limbs of the body? The Holy One, blessed be He, said: This ear, which heard my Voice on Mount Sinai when I proclaimed, For unto me the children of Israel are servants, they are my servants,<span class="x" onmousemove="('comment',' Lev. XXV, 55.');"><sup>8</sup></span> and not servants of servants, and yet this [man] went and acquired a master for himself<span class="x" onmousemove="('comment',' When he might have been free.');"><sup>9</sup></span>
ו <big><strong>מתני׳</strong></big> עבד כנעני נקנה בכסף ובשטר ובחזקהוקונה את עצמו בכסף על ידי אחרים ובשטר על ידי עצמו דברי רבי מאיר וחכמים אומרים בכסף ע"י עצמו ובשטר ע"י אחרים ובלבד שיהא הכסף משל אחרים:
6 - let it be bored! R'Simeon B'Rabbi too expounded this verse as a precious stone. Why were the door and doorpost singled out from all other parts<span class="x" onmousemove="('comment',' Lit., 'vessels'.');"><sup>10</sup></span> of the house?
ז <big><strong>גמ׳</strong></big> מנלן דכתיב (ויקרא כה, מו) והתנחלתם אותם לבניכם אחריכם לרשת אחוזה הקישן הכתוב לשדה אחוזה מה שדה אחוזה נקנה בכסף בשטר ובחזקה אף עבד כנעני נקנה בכסף בשטר ובחזקה
7 The Holy One, blessed be He, said: The door and the doorpost, which were witnesses in Egypt when I passed over the lintel and the doorposts and proclaimed, For unto me the children of Israel are servants, they are my servants,<span class="x" onmousemove="('comment',' Though this was not said then, it does in fact summarize the purpose of Israel's liberation from Egyptian bondage.');"><sup>11</sup></span> and not servants of servants, and so I brought them forth from bondage to freedom, yet this [man] went and acquired a master for himself - let him be bored in their presence! <big><b>MISHNAH: </b></big>A HEATHEN SLAVE IS ACQUIRED BY MONEY, DEED, OR BY HAZAKAH,<span class="x" onmousemove="('comment',' V. Glos. The latter two even if the money has not been paid; then the purchase price is an ordinary debt, which does not affect the validity of the transaction.');"><sup>12</sup></span>
ח אי מה שדה אחוזה חוזרת לבעלים ביובל אף עבד כנעני חוזר לבעלים ביובל תלמוד לומר (ויקרא כה, מו) לעולם בהם תעבודו
8 AND REACQUIRES HIMSELF BY MONEY THROUGH THE AGENCY OF OTHERS,<span class="x" onmousemove="('comment',' They must give the money to his master to purchase his freedom. But if they give it to him even with the stipulation that his master shall have no rights therein, it is the master's, because R. Meir holds that a heathen slave cannot legally acquire anything without passing it on to his master.');"><sup>13</sup></span> AND BY DEED, THROUGH HIS OWN AGENCY:<span class="x" onmousemove="('comment',' He himself must receive the deed of emancipation.');"><sup>14</sup></span> THIS IS R'MEIR'S VIEW.
ט תנא אף בחליפין ותנא דידן מילתא דליתא במטלטלין קתני מילתא דאיתא במטלטלין לא קתני
9 THE SAGES MAINTAIN: BY MONEY, THROUGH HIS OWN AGENCY, AND BY DEED, THROUGH THE AGENCY OF OTHERS;<span class="x" onmousemove="('comment',' Who receive the deed for him.');"><sup>15</sup></span> PROVIDING THAT THE MONEY IS FURNISHED BY OTHERS.<span class="x" onmousemove="('comment',' The money is given to him specifically for that purpose, and he gives it to his master. But if the slave finds money, or has it given him, it belongs to his master.');"><sup>16</sup></span> <big><b>GEMARA: </b></big>How do we know this? - Because it is written: And ye shall make them [the heathen slaves] an inheritance for your children after you, to possess as an inheritance;<span class="x" onmousemove="('comment',' Lev. XXV, 46.');"><sup>17</sup></span>
י אמר שמואל עבד כנעני נקנה במשיכה כיצד תקפו ובא אצלו קנאו קראו ובא אצלו לא קנאו
10 just as a 'field of possession' is acquired by hazakah,<span class="x" onmousemove="('comment',' Like all other landed property.');"><sup>18</sup></span> so is a heathen slave acquired by money, deed, or hazakah. If so, just as 'a field of possession' reverts to its [original] owner at jubilee, so should a heathen slave revert to his [former] owner at jubilee?
יא בשלמא לתנא דידן מילתא דאיתא במטלטלי לא קתני דליתא במטלטלי קתני אלא לתנא ברא ניתני משיכה כי קתני מילתא דאיתא בין במקרקעי בין במטלטלי משיכה דבמטלטלי איתא במקרקעי ליתא לא קתני
11 Therefore it is stated, of them shall ye take your bondmen for ever.<span class="x" onmousemove="('comment',' Ibid.');"><sup>19</sup></span> A Tanna taught: [He may be acquired] by halifin<span class="x" onmousemove="('comment',' V. Glos.');"><sup>20</sup></span> too.
יב כיצד תקפו ובא אצלו קנאו קראו ובא אצלו לא קנאו וקראו לא והתניא כיצד במסירה אחזה בטלפה בשערה באוכף שעליה בשליף שעליה בפרומביא שבפיה ובזוג שבצוארה קנאה
12 And our Tanna?<span class="x" onmousemove="('comment',' Why does he omit halifin?');"><sup>21</sup></span> - What is absent in the case of movables he teaches; what is present in the case of movables he does not teach.<span class="x" onmousemove="('comment',' The three methods of acquisitions taught are all ineffective for ordinary movables, whereas halifin can acquire these too.');"><sup>22</sup></span> Samuel said: A heathen slave may be acquired by meshikah.<span class="x" onmousemove="('comment',' V. Glos.');"><sup>23</sup></span>
יג כיצד במשיכה קורא לה והיא באה או שהכישה במקל ורצתה לפניו כיון שעקרה יד ורגל קנאה רבי אסי ואמרי לה ר' אחא אומר עד שתהלך לפניו מלא קומתה
13 How so? If he [the purchaser] seizes him [the slave] and he goes to him, he acquires him; if he [merely] calls him and he goes to him, he does not acquire him. As for our Tanna, it [the omission of meshikah] is well: what is absent in the case of movables he teaches; what is present in the case of movables he does not teach.<span class="x" onmousemove="('comment',' Meshikah gives a title to movables.');"><sup>24</sup></span>
יד אמרי בהמה אדעתא דמרה אזלה עבד אדעתיה דנפשיה קאזיל אמר רב אשי עבד קטן כבהמה דמי
14 But according to the outside Tanna,<span class="x" onmousemove="('comment',' I.e., the Tanna of the Baraitha, which was not included in Rabbi's compilation of the Mishnah, but taught 'without'.');"><sup>25</sup></span> let meshikah be taught?<span class="x" onmousemove="('comment',' If Samuel is right, just as halifin is taught.');"><sup>26</sup></span> - He teaches only what applies to both land and movables, but meshikah, which is possible in the case of movables but not of land, he does not teach.'
טו תנו רבנן כיצד בחזקה התיר לו מנעלו או הוליך כליו אחריו לבית המרחץ הפשיטו הרחיצו סכו גרדו הלבישו הנעילו הגביהו קנאו אמר ר' שמעון לא תהא חזקה גדולה מהגבהה שהגבהה קונה בכל מקום מאי קאמר
15 How so? If he seizes him and he goes to him he acquires him; if he [merely] calls him and he goes to him, he does not acquire him.' But it was taught: How [is an animal acquired] by mesirah?<span class="x" onmousemove="('comment',' V. Glos.');"><sup>27</sup></span>
טז אמר רב אשי הגביהו הוא לרבו קנאו הגביהו רבו לו לא קנאו אמר רבי שמעון לא תהא חזקה גדולה מהגבהה שהגבהה קונה בכל מקום
16 If he seizes it by its hoof, hair, the sad which is upon it, the saddle-bag upon it, the halter in its mouth, or the bell round its neck, he acquires it. How [does one acquire] by meshikah? He calls it and it comes, or he strikes it with a stick and it runs before him, immediately it lifts a foreleg and a hindleg, he acquires it.
יז השתא דאמרת הגביהו הוא לרבו קנאו אלא מעתה שפחה כנענית תקנה בביאה כי קאמרינן זה נהנה וזה מצטער הכא זה נהנה וזה נהנה הוא
17 R'Assi-others state, R'Aha - said: It must walk its full length before him!<span class="x" onmousemove="('comment',' Thus, when an animal comes in answer to a call it is acquired; why not a slave?');"><sup>28</sup></span> - I will tell you: an animal walks by its master's volition; a slave, by his own.<span class="x" onmousemove="('comment',' Even when he obeys a call, he does so by his own desire, unless the master forcibly seizes him.');"><sup>29</sup></span> R'Ashi said: A slave who is a minor is as an animal.<span class="x" onmousemove="('comment',' He has no volition of his own and therefore may be acquired by a summons.');"><sup>30</sup></span>
יח שלא כדרכה מאי איכא למימר אמר רב אחיי [בר אדא] דמן אחא מאן לימא לן דלאו הנאה אית להו לתרוייהו ועוד משכבי אשה כתיב הקישה הכתוב כדרכה לשלא כדרכה
18 Our Rabbis taught: How [is a heathen slave acquired] by hazakah? If he unlooses his shoes for him [the purchaser], or carries his baggage after him to the baths; if he undresses, washes him, anoints,<span class="x" onmousemove="('comment',' Massaging with oil was an essential part of the bath. It was and is common in the Orient, and amongst the Romans and Greeks, and had its cause in the hot climate, which causes all living bodies to emit an unpleasant odour; v. Krauss, T.A., I, 229 and 233.');"><sup>31</sup></span> scrapes,<span class="x" onmousemove="('comment',' With a kind of brush to tone up the circulation.');"><sup>32</sup></span>
יט ר' יהודה הנדואה גר שאין לו יורשין הוה חלש על מר זוטרא לשיולי ביה חזייה דתקיף ליה עלמא טובא אמר ליה לעבדיה שלוף לי מסנאי ואמטינהו לביתא איכא דאמרי גדול הוה
19 dresses him, puts on his shoes, or lifts him, he acquires him. R'Simeon said: Let hazakah not be greater than lifting, for lifting acquires everywhere. What does he mean? - Said R'Ashi: [The first Tanna implies,] if he [the slave] lifts his master, he acquires him; if his master lifts him, he does not acquire him. Thereupon R'Simeon observed: Hazakah should not be greater<span class="x" onmousemove="('comment',' More effective.');"><sup>33</sup></span> than lifting, seeing that lifting acquires everywhere.<span class="x" onmousemove="('comment',' Lifting is one of the methods of acquiring movables: there, of course, the purchaser lifts the article to be acquired. Hence here too, if the master lifts the slave, i.e., the article to be acquired, he gains a title to him.');"><sup>34</sup></span> Now that you say that if he lifts his master he acquires him - if so, a heathen bondmaid should be acquired by intercourse?<span class="x" onmousemove="('comment',' Which is also a form of lifting.');"><sup>35</sup></span> - When do we say this, when one derives pleasure and the other pain;<span class="x" onmousemove="('comment',' I.e., the slave does an act of servitude from which he personally derives no pleasure.');"><sup>36</sup></span> but here both derive pleasure. Then what can be said of unnatural intercourse?<span class="x" onmousemove="('comment',' Where only the male derives pleasure.');"><sup>37</sup></span> Said R'Ahaiy B'Adda of Aha:<span class="x" onmousemove="('comment',' [A village near Mount Hermon, Horowitz. I. S. Palestine. s.v.]');"><sup>38</sup></span> Who is to tell us that both do not derive pleasure? Moreover, it is written, [Thou shalt not lie with mankind] with the lyings of a woman:<span class="x" onmousemove="('comment',' Lev. XVIII, 22: lit., translation; 'lyings' is understood to refer to two forms of coition, natural and unnatural.');"><sup>39</sup></span> thus the Writ compared unnatural to natural intercourse. R'Judah the Indian was a proselyte who had no heirs. He fell sick and Mar Zutra went and paid him a sick visit.<span class="x" onmousemove="('comment',' Lit., 'to enquire concerning him'.');"><sup>40</sup></span> Seeing him in extremis<span class="x" onmousemove="('comment',' Lit., 'he saw that the world weighed very heavily upon him.'');"><sup>41</sup></span> he said to his [R'Judah's] slave, 'Remove me my shoes and take them to my house'.<span class="x" onmousemove="('comment',' He wished the slave to be in his service when his master died, so as to acquire him by hazakah.');"><sup>42</sup></span> Some maintain, He [the slave] was an adult:<span class="x" onmousemove="('comment',' And Mar Zutra wished that he should not be without a master for a single moment at his master's death, as he would thereby become free.');"><sup>43</sup></span>
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