Kiddushin 57

עד שימשוך ויחזיק משכו במנה ולא הספיק לפדותו עד שעמד במאתים נותן מאתים מאי טעמא (ויקרא כז, יט) ונתן הכסף וקם לו

until he performs meshikah or hazakah. If one [a common person] performs meshikah with it when it is worth a maneh,<span class="x" onmousemove="('comment',' A hundred zuz.');">¹</span> but has no time to redeem it [pay the money] until it rises to two hundred [zuz,] he must pay two hundred.<span class="x" onmousemove="('comment',' This refers to an article sold by hekdesh. A common person has to perform meshikah, as for an ordinary secular article; nevertheless he gains no title if it advances in price before he pays.');">²</span>

משכו במאתים ולא הספיק לפדותו עד שעמד במנה נותן מאתים מאי טעמא לא יהא כח הדיוט חמור מהקדש

What is the reason? - [Scripture saith,] Then he shall pay the money, and it shall be assured to him.<span class="x" onmousemove="('comment',' But not before. Actually there is no such verse; but v. B.M. (Sonc. ed.) p. 321, n. 1: the deduction will likewise be from 'shekel', i.e., the shek,el alone (viz., money) gives the title. But in Shab. ');">³</span> If he performs meshikah when it is worth two hundred and has no time to redeem it until it falls to a maneh, he must pay two hundred. What is the reason? - That the rights of a layman should not be stronger<span class="x" onmousemove="('comment',' Lit.,'stricter'.');">⁴</span>

פדאו במאתים ולא הספיק למושכו עד שעמד במנה נותן מאתים מאי טעמא (ויקרא כז, יט) ונתן הכסף וקם לו פדאו במנה ולא הספיק למושכו עד שעמד במאתים מה שפדה פדוי ואין נותן אלא מנה

than those of hekdesh.<span class="x" onmousemove="('comment',' For meshikah of secular property immediately vests the title in the purchaser, rendering him liable for its full value as at the time of meshikah.');">⁵</span> If he redeems it when it is worth two hundred, and has no time to perform meshikah before it falls to a maneh, he must pay two hundred.<span class="x" onmousemove="('comment',' I.e., he cannot claim a rebate.');">⁶</span> What is the reason? - [Scripture saith,] 'Then he shall pay the money, and it shall be assured to him.'

אמאי ה"נ נימא לא יהא כח הדיוט חמור מהקדש

If he redeems it at a maneh, and has no time to perform meshikah before it rises to two hundred, what he has redeemed is redeemed, and he pays only a maneh. Why? here too, let us say: The rights of a layman should not be stronger than those of hekdesh?<span class="x" onmousemove="('comment',' And in a private transaction the vendor can retract if the article appreciates after the money is paid but before meshikah.');">⁷</span>

אטו הדיוט לאו במי שפרע קאי:

- Must not a common person submit [to the curse,] 'He who punished [etc.]? '<span class="x" onmousemove="('comment',' V. B.M. 44a; though the vendor may withdraw, a curse is pronounced: 'He who punished the generation of the flood . . will punish him who does not stand by his word.'');">⁸</span> <big><b>MISHNAH:</b></big> ALL OBLIGATIONS OF THE SON UPON THE FATHER,<span class="x" onmousemove="('comment',' The meaning of this is discussed in the GEMARA:');">⁹</span>

<big><strong>מתני׳</strong></big> כל מצות הבן על האב אנשים חייבין ונשים פטורות וכל מצות האב על הבן אחד אנשים ואחד נשים חייבין וכל מצות עשה שהזמן גרמא אנשים חייבין ונשים פטורות וכל מצות עשה שלא הזמן גרמא אחד האנשים ואחד הנשים חייבין

MEN ARE BOUND, BUT WOMEN ARE EXEMPT. BUT ALL OBLIGATIONS OF THE FATHER UPON THE SON, BOTH MEN AND WOMEN ARE BOUND. ALL AFFIRMATIVE PRECEPTS LIMITED TO TIME,<span class="x" onmousemove="('comment',' Literally, caused by the time. Which are performed at particular times or seasons.');">¹⁰</span>

וכל מצות לא תעשה בין שהזמן גרמא בין שלא הזמן גרמא אחד האנשים ואחד הנשים חייבין חוץ מבל תקיף ובל תשחית ובל תטמא למתים:

MEN ARE LIABLE AND WOMEN ARE EXEMPT. BUT ALL AFFIRMATIVE PRECEPTS NOT LIMITED TO TIME ARE BINDING UPON BOTH MEN AND WOMEN. AND ALL NEGATIVE PRECEPTS, WHETHER LIMITED TO TIME OR NOT LIMITED TO TIME, ARE BINDING UPON BOTH MEN AND WOMEN; EXCEPTING, YE SHALL NOT ROUND [THE CORNERS OF YOUR HEADS],<span class="x" onmousemove="('comment',' Lev. XIX, 27.');">¹¹</span>

<big><strong>גמ׳</strong></big> מאי כל מצות הבן על האב אילימא כל מצות דמיחייב ברא למיעבד לאבא נשים פטורות והתניא איש אין לי אלא איש אשה מנין כשהוא אומר (ויקרא יט, ג) איש אמו ואביו תיראו הרי כאן שנים

NEITHER SHALT THOU MAR [THE CORNER OF THY BEARD],<span class="x" onmousemove="('comment',' Ibid.');">¹²</span> AND, HE SHALL NOT DEFILE HIMSELF<span class="x" onmousemove="('comment',' Ibid. XXI, 1.');">¹³</span> TO THE DEAD.<span class="x" onmousemove="('comment',' In the Mishnaic language these are turned into substantives by the use of bal (not) joined to the second pers. impf. of the relevant verb. - These ordinances are binding upon men only.');">¹⁴</span>

אמר רב יהודה ה"ק כל מצות הבן המוטלות על האב לעשות לבנו אנשים חייבין ונשים פטורות

<big><b>GEMARA: </b></big>What is the meaning of ALL OBLIGATIONS OF THE SON UPON THE FATHER? Shall we say, all which the son is bound to perform for his father? Are then women [i.e., daughters] exempt?

תנינא להא דת"ר האב חייב בבנו למולו ולפדותו וללמדו תורה ולהשיאו אשה וללמדו אומנות וי"א אף להשיטו במים רבי יהודה אומר כל שאינו מלמד את בנו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות:

But it was taught: [Every man, his mother and his father ye shall fear:]<span class="x" onmousemove="('comment',' Lev. XIX, 3.');">¹⁵</span> 'every man:' I know this only of a man; whence do I know it of a woman? When it is said: 'Every man, his mother and his father ye shall fear' - behold, two are [mentioned] here.<span class="x" onmousemove="('comment',' I.e., the Plural 'ye'.');">¹⁶</span>

למולו מנלן דכתיב (בראשית כא, ד) וימל אברהם את יצחק בנו והיכא דלא מהליה אבוה מיחייבי בי דינא למימהליה דכתיב (בראשית יז, י) המול לכם כל זכר והיכא דלא מהליה בי דינא מיחייב איהו למימהל נפשיה דכתיב (בראשית יז, יד) וערל זכר אשר לא ימול את בשר ערלתו ונכרתה

- Said Rab Judah: This is the meaning: ALL OBLIGATIONS OF THE SON, [WHICH LIE] UPON THE FATHER to do to his son, MEN ARE BOUND, BUT WOMEN [MOTHERS] ARE EXEMPT. We thus learnt [here] what our Rabbis taught: The father is bound in respect of his son, to circumcise, redeem,<span class="x" onmousemove="('comment',' If the son is a firstborn.');">¹⁷</span> teach him Torah, take a wife for him, and teach him a craft.

איהי מנלן דלא מיחייבא דכתיב (בראשית כא, ד) כאשר צוה אותו אלהים אותו ולא אותה

Some say, to teach him to swim too, R'Judah said: He who does not teach his son a craft, teaches him brigandage, 'Brigandage'! can you really think so! - But it is as though he taught him brigandage.<span class="x" onmousemove="('comment',' Having no occupation, he must take to theft.');">¹⁸</span> 'To circumcise him.' How do we know it? - Because it is written: And Abraham circumcised his son Isaac.<span class="x" onmousemove="('comment',' Gen. XXI, 4.');">¹⁹</span>

אשכחן מיד לדורות מנלן תנא דבי ר' ישמעאל כל מקום שנאמר צו אינו אלא זירוז מיד ולדורות

And if his father did not circumcise him, Beth din<span class="x" onmousemove="('comment',' V. Glos.');">²⁰</span> is bound to circumcise him, for it is written: Every male among you shall be circumcised.<span class="x" onmousemove="('comment',' Gen. XVII. 10; this is command in general terms, not particularly to the father, and hence is applied to Beth din.');">²¹</span> And if Beth din did not circumcise him, he is bound to circumcise himself, for it is written: And the uncircumcised male who will not circumcise the flesh of his foreskin, that soul shall be cut off.<span class="x" onmousemove="('comment',' Ibid. 14.');">²²</span>

זירוז דכתיב (דברים ג, כח) וצו את יהושע וחזקהו ואמצהו מיד ולדורות דכתיב (במדבר טו, כג) מן היום אשר צוה ה' והלאה לדורותיכם:

How do we know that she [the mother] has no such obligation? - Because it is written, ['And Abraham circumcised his son.] as God had commanded him': 'him,' but not 'her' [the mother]. Now, we find this so at that time;<span class="x" onmousemove="('comment',' That Abraham, not Sarah, was commanded.');">²³</span> how do we know it for all times?<span class="x" onmousemove="('comment',' Lit., 'for generations'.');">²⁴</span>

לפדותו: מנלן דכתיב (שמות יג, ב) כל בכור בניך תפדה והיכא דלא פרקיה אבוה מיחייב איהו למפרקיה דכתיב (במדבר יח, טו) פדה תפדה

- The School of R'Ishmael taught: whenever 'command' is stated,<span class="x" onmousemove="('comment',' As here: as God had commanded him.');">²⁵</span> its only purpose is to denote exhortation for then and all time.<span class="x" onmousemove="('comment',' Lit., 'for immediately and for generations'. [Rashi renders: to denote exhortation, to be zealous in the fulfilment of the command, that it comes into force immediately, and that it is binding for all generations.]');">²⁶</span> Exhortation, as it is written.

ואיהי מנלן דלא מיפקדה דכתיב תיפדה תפדה כל שמצווה לפדות את עצמו מצווה לפדות את אחרים וכל שאינו מצווה לפדות את עצמו אינו מצווה לפדות אחרים

Bu charge Joshua, and encourage him, and strengthen him.<span class="x" onmousemove="('comment',' Deut. III ,28.');">²⁷</span> Then and for all time, as it is written, front the d that the Lord gave commandment, and onward throughout your generations.<span class="x" onmousemove="('comment',' Num. XV, 23.');">²⁸</span> 'To redeem him.'

ואיהי מנלן דלא מיחייבא למיפרק נפשה דכתיב תפדה תיפדה כל שאחרים מצווים לפדותו מצווה לפדות את עצמו וכל שאין אחרים מצווים לפדותו אין מצווה לפדות את עצמו ומנין שאין אחרים מצווין לפדותה דאמר קרא (שמות יג, ב) כל בכור בניך תפדה בניך ולא בנותיך

How do we know it? - Because it is written, and all the firstborn of man among thy sons shalt thou redeem.<span class="x" onmousemove="('comment',' Ex. XIII, 13.');">²⁹</span> And if his father did not redeem him, he is bound to redeem himself, for it is written, [nevertheless the firstborn of man] thou shalt surely redeem.<span class="x" onmousemove="('comment',' Num. XVIII, 15. The deduction is from the emphatic 'surely', expressed in Hebrew by the doubling of the verb.');">³⁰</span> And how do we know that she [his mother] is not obliged [to redeem him]? - Because it is written, thou shalt redeem [tifdeh] [which may also be read] thou shalt redeem thyself [tippadeh]: one who is charged with redeeming oneself is charged to redeem others; whereas one who is not charged to redeem oneself is not charged to redeem others.

תנו רבנן הוא לפדות ובנו לפדות הוא קודם לבנו רבי יהודה אומר בנו קודמו שזה מצותו על אביו וזה מצות בנו עליו

And how do we know that she is not bound to redeem herself?<span class="x" onmousemove="('comment',' Though 'among thy sons' is explicitly stated, the verse may imply that a father is bound to redeem his son only, but the daughter must redeem herself when she grows up.');">³¹</span> - Because it is written, thou shalt redeem [tifdeh], [which may be read] thou shalt redeem thyself the one whom others are commanded to redeem, is commanded to redeem oneself: the one whom others are not commanded to redeem is not commanded to redeem oneself. And how do we know that others are not commanded to redeem her? - Because the Writ saith, 'and all the firstborn of man among thy sons shalt thou redeem':'<span class="x" onmousemove="('comment',' Ex. XXXIV, 20.');">³²</span>

אמר רבי ירמיה הכל מודין

'thy sons', but not thy daughters. Our Rabbis taught: If there is himself to redeem<span class="x" onmousemove="('comment',' His father not having done so.');">³³</span> and his son to redeem, he takes precedence over his son. R'Judah said: His son precedes him, for the precept in respect to the latter lies [primarily] upon his father, whereas that concerning his son lies [primarily] upon himself. Said R'Jeremiah: All agree,