Jerusalem Talmud Kiddushin 1:2

משנה: עֶבֶד עִבְרִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר וְקוֹנֶה אֶת עַצְמוֹ בַּשָׁנִים וּבַיּוֹבֵל וּבְגִרְעוֹן כֶּסֶף. יְתֵירָה עָלָיו אָמָה הָעִבְרִיָּה שֶׁקּוֹנָה אֶת עַצְמָהּ בַּסֵּימָנִים. הַנִּרְצָע נִקְנֶה בָרְצִיעָה וְקוֹנֶה אֶת עַצְמוֹ בַּיּוֹבֵל וּבְמִיתַת הָאָדוֹן. MISHNAH: A Hebrew slave¹⁵⁰The rules are based on Exodus.21.2-6">Ex. 21:2–6, Leviticus.25.39-43">Lev. 25:39–43, Deuteronomy.15.12-18">Deut. 15:12–18. The Lev. source clearly refers to the person who sells himself as indentured servant because he cannot fend for himself. Exodus.22.2">Ex. 22:2 provides for judicial sale of the thief who cannot pay the required double restitution.
Separate rules for the Hebrew slave acquired by a Gentile are given in Leviticus.25.47-54">Lev. 25:47–54. In that case, the slave regains his freedom automatically only in the Jubilee year but the family can force his redemption by repaying the portion of his buying price not amortized by the time passed (Leviticus.25.50">Lev. 25:50). is acquired by money or a document; he regains his autonomy by years¹⁵¹The maximum time of a contract of an indentured servant was 6 years; Exodus.21.2">Ex. 21:2, Deuteronomy.15.12">Deut. 15:12., or the Jubilee¹⁵²Leviticus.25.40">Lev. 25:40. Since the Jubilee brings back everybody to his ancestral land, everybody is presumed to be able to feed himself. The dependence of the rules of the Hebrew slave on the Jubilee implies that Hebrew slavery disappeared with the Jubilee; it never existed during the Second Commonwealth and is not to be re-instituted in the times of the Messiah (Sheviit 10:3" href="/Jerusalem_Talmud_Sheviit.10.3">Ševi‘it 10:3, Notes 83–88; Giṭṭin 4:3, Note 65). The discussion about the rules of Hebrew male slavery are a purely theoretical reconstruction of the past whose interest is not in statements but in the rules of inference., or reduction of the amount¹⁵³If the slave or his family buy his freedom, the master is required to accept payment proportional to the time not yet served.. The Hebrew slave girl¹⁵⁴While the rules for the Hebrew slave girl are not tied to the Jubilee, the verses Deuteronomy.15.12">Deut. 15:12,Deuteronomy.15.17">17 equate the rules for male and female slaves. Therefore, all the detailed rules developed in this Halakhah are purely theoretical interpretations of the biblical text; they never were operational within the rabbinic framework. in addition regains her autonomy by indicators of puberty¹⁵⁵While a father can forcibly marry off his daughter until she has reached adulthood (12 years six months and one day) he cannot sell her into slavery beyond adolescence (12 years and a day if she shows signs of puberty). He cannot sell her to work for longer than he had the right to sell.. The pierced slave is acquired by piercing¹⁵⁶The slave who does not want to regain his freedom after six years, whose earlobe is pierced (Exodus.21.6">Ex. 21:6, Deuteronomy.15.17">Deut. 15:17).; he regains his autonomy in the Jubilee or by the master’s death¹⁵⁷Exodus.21.5">Ex. 21:5, Deuteronomy.15.16">Deut. 15:16 make it clear that the relationship of the “pierced” slave to his master is a personal one, not transferable to his heirs..

הלכה: עֶבֶד עִבְרִי נִקְנֶה בְּכֶסֶף כול׳. כְּתִיב כִּי יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה. הִקִּישׁ עִבְרִי לָעִבְרִייָה. מָה עִבְרִייָה נִקְנֵית בַּכֶּסֶף וּבִשְׁטָר. אַף עִבְרִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר. נִיחָא בַּכֶּסֶף. דִּכְתִיב וְיָֽצְאָה חִנָּם אֵין כָּסֶף. בִּשְׁטָר מְנָלָן. עִבְרִייָה לְמֵידָה מִבַּת חוֹרִין. וְעִבְרִי לְמֵידָה מֵעִבְרִייָה. נִמְצָא לֶמֶד מִלֶּמֶד. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. דְּאִית לֵיהּ לֶמֶד מִן הַלֶּמֶד. כְּרִבִּי יִשְׁמָעֵאל. דְּלֵית לֵיהּ לֶמֶד מִן הַלֶּמֶד. אַשְׁכָּח תַּנֵּי רִבִּי יִשְׁמָעֵאל לְהָא מִילָּה וְחֻפְשָׁה מִלָּה חָפְשִׁי מֵחוּפְשָׁה. בְּכָל־אָתָר לֵית לֵיהּ לְרִבִּי יִשְׁמָעֵאל לֶמֶד מִן הַלֶּמֶד וְהָכָא אִית לֵיהּ רִבִּי יִשְׁמָעֵאל. תַּנֵּי לָהּ בְּשֵׁם חֲכָמִים. מְנָן תֵּיתִי רִבִּי יִשְׁמָעֵאל. שִׁילּוּחַ שִׁילּוּחַ. מַה שִׁילּוּחַ שֶׁנֶּאֱמַר לְהַלָּן בִּשְׁטָר אַף כָּאן בִּשְׁטָר. וְלֹא דַמְיָא. תַּמָּן לְהַקְנוֹת לְעַצְמָהּ. בְּרַם הָכָא לְהִיקָּנוֹת לָאֲחֵרִים. אָמַר רִבִּי מַתַּנְייָה. מְכִירָה מְכִירָה. מַה מְכִירָה שֶׁנֶּאֶמְרָה לְהַלָּן בִּשְׁטָר אַף כָּאן בִּשְׁטָר. אִי מַה לְהַלָּן בַּחֲזָקָה אַף כָּאן בַּחֲזָקָה. אָמַר רִבִּי חִייָה בַּר אָדָא. הוּא עִבְרִי הוּא עִבְרִיָּה. HALAKHAH: “A Hebrew slave is acquired by money,” etc. It is written: “If your Hebrew brother or sister be sold to you,” he bracketed the male Hebrew with the female¹⁵⁹Deuteronomy.15.12">Deut. 15:12. The Kiddushin.14b">Babli, 14b, points out that the verse only covers persons sold by others, the girl by her father and the man by the court, not the person who sells himself. Sifry Deut. 118 disputes the entire argument and holds that the female had to be mentioned separately from the male since the rules of her acquisition and liberation are distinct from those of the male. (E. g., the female cannot sell herself; the adult female cannot be a Hebrew slave.). Since the female Hebrew can be acquired by money or contract, also the male Hebrew can be acquired by money or contract. One understands money since it is written¹⁶⁰Exodus.21.11">Ex. 21:11. Since after six years, or after she reached adulthood, she leaves without payment, it follows that her work was worth money; cf. Kiddushin 1:1:19" href="/Jerusalem_Talmud_Kiddushin.1.1.19">Note 18.: “She leaves gratis, without money [due].” From where by contract? The female Hebrew is inferred from the free woman¹⁶¹Exodus.21.10">Ex. 21:10 equates the marriage of the Hebrew slave girl to her master to the latter’s marriage with another, free, woman. (Kiddushin.16a">Babli 16a; Mechilta dR. Šimon b.Jochai, ed. Epstein-Melamed, p. 167)., and the male Hebrew from the female. This is a combination of inferences. That follows Rebbi Aqiba who accepts combination of inferences¹⁶²Except for texts based on Lev. For the intricacies of his position, cf. H. Guggenheimer, Über ein bemerkenswertes logisches System aus der Antike, Methodos 1951, pp. 150–164; Logical Problems in Jewish Tradition, in: Confrontations with Judaism, ed. Ph. Longworth, London 1966, pp. 171–196.
The problem before the rabbis of the second and third generations of Tannaïm was to derive a consistent legal system which intellectually could compete with the Roman law from the scattered remarks offered in the Biblical text. R. Ismael allows no more than one intermediate step between biblical text and legal statement.. Following Rebbi Ismael who rejects combination of inferences? It was found that Rebbi Ismael stated: In the case of the word חֻפְשָׁה, “free” is inferred from חֻפְשָׁה¹⁶³The expression חפשי is used in Exodus.21.2">Ex. 21:2,Exodus.21.5">5 in reference to the male Hebrew slave. In R. Ismael’s opinion, the ḥâruphah slave girl is a former Gentile who needs manumission (Notes 147,148) and חֻפְשָׁה mentioned in Leviticus.19.20">Lev. 19:20 is her bill of manumission. Since the Gentile slave girl can be manumitted by a document, it is concluded that the Hebrew slave can be acquired by a document. As noted later, this is a non sequitur.. Everywhere Rebbi Ismael rejects combination of inferences and here, he accepts combination of inferences? Rebbi Ismael stated it in the name of the Sages¹⁶⁴This translation follows the sentence structure of A.. From where is it derived for Rebbi Ismael? “Sending away, sending away.” Since “sending away” mentioned there means by a contract, also “sending away” here means by a contract¹⁶⁵Divorce, which requires a written document, is called “sending away” (of the wife) in Deuteronomy.24.1">Deut. 24:1. Therefore, the “sending away” of the Hebrew slave (Deuteronomy.15.12">Deut. 15:12,Deuteronomy.15.13">13) also refers to a written document. As noted immediately, this only would prove that the master can terminate the indenture by a written document, not that he could acquire the Hebrew’s services by a document.. But it does not compare. There it is to gain autonomy, here it is to be acquired by others! Rebbi Mattaniah¹⁶⁶In A: “Rebbi said, a baraita.” This reading is preferable since a fifth-generation Amora is unlikely to appear in a Tannaïtic discussion. said, “sale, sale”¹⁶⁷In Leviticus.25.42">Lev. 25:42 it is stated that a Hebrew “shall not be sold as in the sale of a [Gentile] slave.” In Deuteronomy.15.12">Deut. 15:12 it says, “If your Hebrew brother or sister be sold to you.” It is an accepted principle (Sifry Deut. 72, Yerushalmi Baba batra 8:5 (16b), Temurah.5a">Babli Temurah5a) that if the verse notes that “something shall not be done,” if it is done it is sinful but legally valid since an invalid action does not have to be forbidden. Since the Gentile slave can be bought by contract (Kiddushin 1:3:1" href="/Jerusalem_Talmud_Kiddushin.1.3.1">Mishnah 3), the Hebrew slave also can be bought by contract. The question remains whether he can be bought by contract without the buyer sinning.. Since “sale” mentioned there means by a contract, “sale” here also means by a contract. But since there¹⁶⁸Since the laws regarding Gentile slaves in general follow the rules of real estate, undisturbed possession for three years accompanied by a claim of rightful acquisition legally establishes ownership. Nobody claims that the same holds for Hebrew slaves. it is possible by possession, then here it should be possible by possession. Rebbi Ḥiyya bar Ada¹⁶⁹A: R. Ḥiyya bar Abba (an Amora of the third generation). The reading of L is the only one acceptable, referring to R. Ḥiyya bar Ada I, of the generation of transition between Tannaïm and Amoraïm. said, the male Hebrew is like the female Hebrew¹⁷⁰This essentially is the argument given at the start of this paragraph, Kiddushin 1:2:2" href="/Jerusalem_Talmud_Kiddushin.1.2.2">Note 159. The reason for the female to be mentioned in Deuteronomy.15.12">Deut. 15:12 at the start of rules mostly dealing only with the male, is to transfer the rules of acquisition from the female to the male..

בַּכֶּסֶף. וְהָיָה כֶּסֶף מִמְכָּרוֹ. בַּכֶּסֶף הוּא נִגְאַל וְאֵינוֹ נִגְאַל לֹא בַּתְּבוּאָה וְלֹא בַכֵּלִים. בְּכָל־אָתָר אַתְּ עֲבַד שָׁוֶה כֶסֶף כְּכֶסֶף. וְהָכָא לֵית אַתְּ עֲבִיד שָׁוֶה כֶסֶף כְּכֶסֶף. אָמַר רִבִּי אַבָּא מָרִי. שַׁנְייָא הִיא. שֶׁשַּׁנָה עָלָיו הַכָּתוּב כֶּסֶף בכֶּסֶף. אוֹף רִבִּי חִייָה בַּר אָדָא יוֹדֶה שֶׁאִם בִּיקֵּשׁ לִגְרוֹעַ. שֶׁמְּגָרֵעַ וְיוֹצֵא אֲפִילוּ בִתְבוּאָה וַאֲפִילוּ בְכֵלִים. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְייָה. הָדָא דְתֵימַר בְּשֶׁלֹּא עֲשָׂאָן דָּמִים. אֲבָל אִם עֲשָׂאָן דָּמִים כְּכֶסֶף הוּא. “By money”. “The money of his sale price shall be;”¹⁷²Leviticus.25.50">Lev. 25:50, speaking of the redemption of a Hebrew slave from his Gentile master by his family. he can be redeemed by money, not by produce nor by vessels¹⁷³Kiddushin.8a">Babli 8a, Sifra Behar Pereq 8(4).. Everywhere you treat money’s worth like money, but here you do not treat money’s worth like money. Rebbi Abba Mari said, there is a difference, because the verse repeated “money, of money”¹⁷⁴The first כסף is from Leviticus.25.50">Lev. 25:50, the second (read מכסף for בכסף) Leviticus.25.52">Lev. 25:52, about the same subject. The repetition shows that the redemption can be forced only by payment in cash.. Rebbi Ḥiyya bar Ada said¹⁷⁵Text of A: א״ר חייא בר אדא, preferred over L: “Even R. Ḥiyya bar Ada will agree.”, but if he wants to reduce, he can leave for the reduced amount even for produce, even for vessels¹⁷⁶The cash requirement applies only to redemption by his family. If the slave himself buys his freedom, he can offer valuables instead of money.. Rebbi Yudan, Rebbi Mattaniah’s father, said that this is only if he did not give them their money’s worth¹⁷⁶The cash requirement applies only to redemption by his family. If the slave himself buys his freedom, he can offer valuables instead of money.. But if he gave them their money’s worth, it is like money.

בִּשְׁטָר. רִבִּי אַבָּהוּ אָמַר. בִּשְׁטָר שֶׁלְּכֶסֶף. הָא בִשְׁטָר שֶׁל מַתָּנָה לֹא. שֶׁמָּא יַחֲזוֹר בּוֹ הָעֶבֶד. מֵעַתָּה אֲפִילוּ בִּשְׁטָר שֶׁלְּכֶסֶף יָכוֹל הוּא לַחֲזוֹר בּוֹ. אָמַר לוֹ. שֶׁמָּא תָבוֹא שְׁנַת רְעָבוֹן וְיַחֲזוֹר בּוֹ רַבּוֹ. “By a document.” Rebbi Abbahu said, by a money document¹⁷⁸A written contract which promises the slave a fixed sum of money, presumably at the end of his period of service.; therefore not by a gift document¹⁷⁹The slave agrees to serve without remuneration., since maybe he would renege. But then, could he not renege even with a money document? He said to him¹⁸⁰R. Abbahu to the person raising the question., maybe there comes a year of famine and his master reneges¹⁸¹It is not a problem of the prospective slave’s reneging, but his master’s. If in a year of famine the cost of the slave’s upkeep exceeds the value of his work, the master might be tempted to get rid of the slave. But if there is an IOU in the slave’s hand, he can be sure to be kept for the full period. Therefore, with a money document the slave has the intent from the start to be acquired by the master..

סֶדֶר מְכִירָה כָּךְ הוּא. אֲנִי פְלוֹנִי מָכַרְתִּי בִּתִּי לִפְלוֹנִי. סֶדֶר קִידּוּשִׁין כָּךְ הוּא. אֲנִי פְלוֹנִי קִידַּשְׁתִּי בִּתִּי לִפְלוֹנִי. רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. הֶחֱלִיף וְאָמַר. אֲנִי פְלוֹנִי לָקַחְתִּי בִּתּוֹ שֶׁלִּפְלוֹנִי. אֲנִי פְלוֹנִי קִידַּשְׁתִּי בִּתּוֹ שֶׁלִּפְלוֹנִי. אָמַר לֵיהּ. וּמַה בְכָךְ. אֲבָל אִם הֶחֱלִיף לְשׁוֹן מְכִירָה בִּלְשׁוֹן קִידּוּשִׁים אוֹ לְשׁוֹן קִידּוּשִׁין בִּלְשׁוֹן מְכִירָה לֹא עָשָׂה כְּלוּם. The order of sale¹⁸²The required text in a contractual sale or marriage of an underage girl by her father. This is the only relevant case possible in law after the disestablishment of the Jubilee. is the following: I X sold my daughter to Y. The order of preliminary marriage is the following: I X gave my daughter to Y in preliminary marriage. Rebbi Ḥaggai asked before Rebbi Yose: If he switched and said, I Y acquired X’s daughter, I Y took X’s daughter in preliminary marriage? He said to him, what is the difference¹⁸³The marriage of the underage girl is purely a matter of contract between two adults; the girl is not involved and it does not matter which party writes the contract. This is in contrast to the marriage of an adult woman where a text “I, X, am taking you, Y, as preliminarily wedded wife” is valid, but “I, Y, am agreeing to be your, X’s, preliminarily wedded wife” is invalid.? But if he changed the language of sale to that of preliminary marriage or vice-versa, he did not do anything.

כְּתִיב שֵׁשׁ שָׁנִים יַעֲבֹד. כֵּיצַד עוֹבֵד. יָכוֹל יוֹצֵא בְסוֹף שֵׁשׁ. תַּלְמוּד לוֹמַר וּבַשְּׁבִיעִית יֵצֵא. יָכוֹל יֵצֵא בְסוֹף שֶׁבַע. תַּלְמוּד לוֹמַר שֵׁשׁ שָׁנִים יַעֲבֹד. הָא כֵיצַד. עוֹבֵד כָּל־שֵׁשׁ וְיוֹצֵא בִּתְחִילַּת שֶׁבַע. וּבַשְּׁבִיעִית יֵצֵא. שְׁבִיעִית שֶׁלַּמְכִירָה לֹא שְׁבִיעִית שֶׁלְּעוֹלָם. אַתָּה אוֹמֵר. שְׁבִיעִית שֶׁלַּמְכִירָה אוֹ אֵינָהּ אֶלָּא שְׁבִיעִית שֶׁלְּעוֹלָם. כְּשֶׁהוּא אוֹמֵר. שֵׁשׁ שָׁנִים יַעֲבֹד. הְרֵי שֵׁשׁ שָׁנִים אֲמוּרוֹת. הָא מָה אֲנִי מְקַייֵם וּבַשְּׁבִיעִית יֵצֵא. שְׁבִיעִית שֶׁלַּמְכִירָה לֹא שְׁבִיעִית שֶׁלְּעוֹלָם. אֵימָא חֲלִיף. אָמַר רִבִּי זְעִירָא בְשֵׁם רַב הוּנָא. וּבַשְּׁבִיעִית וּבַשְּׁבִיעִית כָּתַב. אָמַר רִבִּי חוּנָה. אִם אוֹמֵר אַתְּ. שְׁבִיעִית שֶׁלְּ עוֹלָם. אִם כֵּן מָה הַיּוֹבֵל בָּא וּמוֹצִיא. אָמַר רִבִּי יוֹחָנָן בַּר מַרְייָה. אַתְייָא כְּמָאן דְּאָמַר. אֵין הַיּוֹבֵל עוֹלֶה מִמִּינְייַן שְׁנֵי שָׁבוּעַ. בְּרַם כְּמָאן דְּאָמַר. הַיּוֹבֵל עוֹלֶה מִמִּינְייַן שְׁנֵי שָׁבוּעַ. פְּעָמִים שֶׁהוּא בָא בְּאֶמְצַע שְׁנֵי שָׁבוּעַ. רַבָּנִין דְּקַיְסָרִין אָֽמְרִין. אֲפִילוּ כְּמָאן דְּאָמַר. הַיּוֹבֵל עוֹלֶה מִמִּינְייַן שְׁנֵי שָׁבוּעַ יְכָלִין אֲנָן מַפְקִין לָהּ מִן הָכָא. שְׁבִיעִית מוֹצִיאָה אֶת הָעֲבָדִים וְיוֹבֵל אֶת הַנִּרְצָעִים. It is written: “Six years he shall work¹⁸⁵Exodus.21.2">Ex. 21:2..” How much does he work? I could think that he leaves at the end of six [years]. The verse says, “and in the seventh he shall leave¹⁸⁵Exodus.21.2">Ex. 21:2..” I could think that he leave at the end of seven [years]¹⁸⁶In Mekhilta dR.Šim‘on b.Jochai(ed. Epstein-Melamed) p. 160 the argument is made that the slave should leave only at the end of the year since debts are remitted only at the end of the Sabbatical. A similar argument is presupposed here.. The verse says, “six years he shall work.” How is that? He works the entire six and leaves at the start of the seventh. “And in the seventh he shall leave.” The seventh from the sale and not the Seventh of the world¹⁸⁷The Sabbatical year. Mekhilta dR.Ismael (ed. Horovitz-Rabin p. 249).. Do you say, the seventh from the sale and not the Seventh of the world? Since it says, “six years he shall work,” this spells out six years. How can I confirm “and in the seventh he shall leave?” The seventh from the sale and not the Seventh of the world. Say it is the opposite. Rebbi Ze‘ira said in the name of Rav Huna: It is written: “and in the seventh,” “and in the seventh¹⁸⁸It seems that the correct interpretation is the one given by Qorban Ha‘edah: One has to read the word וּבַשְּׁבִעִית as if it were written twice with two different meanings. “Six years he shall work, including the Sabbatical; but in the seventh he shall leave.””. Rebbi Ḥuna said, if you say, in the Seventh of the world, what would the Jubilee free¹⁸⁹Since the 49th year of a cycle is a Sabbatical, if the slaves left then, nobody would be freed in the 50th, the Jubilee.? Rebbi Joḥanan bar Marius said, this follows him who said that the Jubilee does not become part of a Sabbatical period¹⁹⁰The Sabbatical period following the first Jubilee starts only in year 51; there is a Jubilee in every year which is a multiple of 50 in the Jubilee calendar; Nedarim.61a">Babli Nedarim 61a. This is the calendar also underlying the Saducee Jubilee.. But following him who said that the Jubilee becomes part of a Sabbatical period, sometimes it falls in the middle of a Sabbatical period¹⁹¹Since year 49 was a Sabbatical, the next Sabbatical is in year 55, and the next Jubilee in year 100 is in year 2 of the Sabbatical cycle. The Jubilee in year n∙50 falls on year n (mod 7) of a Sabbatical cycle, it will eventually fall on any of the years of the cycle.. The rabbis of Caesarea say, even following him who said that the Jubilee becomes part of a Sabbatical period, we could deduce from here that the Sabbatical year frees the slaves and the Jubilee the pierced ones¹⁹²The preceding argument cannot be used to prove that the “seventh’ mentioned in the verse is not the Sabbatical; the argument at the start of the paragraph is the only valid one. (The emendation of this sentence by the classical commentaries has to be rejected since the text is confirmed by A.).

מְנַיִין אֲפִילוּ חָלָה. תַּלְמוּד לוֹמַר וּבַשְׁבִיעִית יֵצֵא לַחָפְשִׁי חִנָּם. יָכוֹל אֲפִילוּ בָרַח. תַּלְמוּד לוֹמַר שֵׁשׁ שָׁנִים יַעֲבֹד. מָה רָאִיתָ לְרַבּוֹת אֶת זֶה וּלְהוֹצִיא אֶת זֶה. אַחַר שֶׁרִיבָה הַכָּתוּב מִיעֵט. מַרְבֶּה אֲנִי אֶת זֶה שֶׁהוּא בִרְשׁוּתוֹ וּמוֹצִיא אֶת זֶה שֶׁאֵינוֹ בִרְשׁוּתוֹ. רִבִּי בּוּן בַּר חִייָה אָמַר. רַב הוֹשַׁעְיָה בְעָא. נִיחָא חָלָה וְאַחַר כָּךְ בָּרַח מַשְׁלִם. בָּרַח וְאַחַר כָּךְ חָלָה. אָמַר רִבִּי חִייָה בַּר אָדָא. נִישְׁמְעִינָהּ מִן הָדָא. הַמּוֹרֶדֶת עַל בַּעֲלָהּ כּוֹתְבִין לוֹ אִיגֶּרֶת מֶרֶד עַל כְּתוּבָּתָהּ. וְהָתַנֵּי רִבִּי חִיָּא. נִדָּה וְחוֹלָה וָאֲרוּסָה וְשׁוֹמֶרֶת יָבָם כּוֹתְבִין לוֹ אִיגֶּרֶת מֶרֶד עַל כְּתוּבָּתָהּ. מָה אֲנָן קַייָמִין. אִם בְּשֶׁמָּֽרְדָה עָלָיו וְהִיא נִידָה. הַתּוֹרָה הִמְרִידָתָהּ עָלָיו. אֶלָּא כֵן אֲנָן קַייָמִין בְּשֶׁמָּֽרְדָה עָלָיו עַד שֶׁלֹּא בָּאָת נִידָּה וּבָאָת לַנִּידָּה. הֲרֵי אֵינָהּ רְאוּיָה לִמְרוֹד וְאַתְּ אוֹמֵר. כּוֹתֵב. אַף הָכָא בָּרַח וְאַחַר כָּךְ חָלָה מַשְׁלִם. דּוּ יְכִיל לְמֵימַר לֵיהּ. אִילּוּ הֲוֵית גַּבַּאי לָא אַבְאַשָׁתָא. אָמַר רִבִּי חִינְנָא. אֲפִילוּ עַל קַדְמִיתָא אַתְייָא הִיא. חָלָה וְאַחַר כָּךְ בָּרַח מַשְׁלִם. דּוּ יְכִיל מֵימַר לֵיהּ. אִילּוּ הֲוֵיתָה גַּבַּאי אִינְשַׁמָת בִּפְרִיעַ. From where even if he fell ill¹⁹³He could not work the entire six years. Nevertheless, he leaves on time. The same argument in the Kiddushin.17a">Babli, 17a. In Mekhilta dR.Šim‘on b.Jochai, p. 161, the word “gratis” is interpreted to mean that the master has no regress on the slave for his medical costs.? The verse says¹⁸⁵Exodus.21.2">Ex. 21:2., “in the seventh year he shall leave into freedom gratis.” I could think, even if he fled; the verse says¹⁸⁵Exodus.21.2">Ex. 21:2., “six years he shall work.¹⁹⁴Kiddushin.16b">Babli 16b; Massekhet ‘Avadim 1.” What did you see to include this and to exclude that? After the verse included, it excluded. I am including the one who remains in his power and am exluding the one who is not in his power. Rebbi Abun bar Ḥiyya said that Rav Hoshaia asked: I understand that if he fell ill and fled afterwards, he has to make up [the time lost]. If he fled and then fell ill? Rebbi Ḥiyya bar Ada said, let us hear from the following: “If a woman rebels against her husband, one writes him a bill of rebellion on her ketubah.”¹⁹⁵A rewording of Ketubot 5:9" href="/Mishnah_Ketubot.5.9">Mishnah Ketubot 5:9, Notes 199–100. The wife refuses marital relations with her husband; the court deducts from her future claim of ketubah. And Rebbi Ḥiyya stated: One writes a bill of rebellion on the ketubah of a menstruating woman or a sick one, a preliminarily married one and one waiting for her levir¹⁹⁶Ketubot 5:8:2-5" href="/Jerusalem_Talmud_Ketubot.5.8.2-5">Ketubot 5:10, Ketubot.63b">Babli Ketubot 63b.. Where do we hold? If she rebelled against him while she was menstruating, the Torah instructed her to rebel¹⁹⁷Since sexual relations with menstruating women are forbidden.. But we must hold that she rebelled when she was not menstruating and then started menstruating. Here she is unable to rebel, nevertheless you say, one writes¹⁹⁸Once she refused marital relations, one fines her by reducing the sum due from her ketubah the entire time she had no relations, irrespective of the cause. By analogy, the runaway slave has to make up the time lost, including the time he was ill and could not have worked while in his master’s house.. Here also, if he rebelled and then fell ill he has to make up. For he can say to him, if you had stayed with me, you would not have become sick. Rebbi Ḥinena said, that argument even works in the first case. If he fell ill and fled afterwards¹⁹⁹If he was ill when he fled, he has to make up even the times of his sickness., he has to make up, since he can say to him, if you had stayed with me, you would have recuperated sooner.

וְקוֹנֶה אֶת עַצְמוֹ בַּשָׁנִים. אִית תַּנָּיֵי תַנֵּי. נִמְכַּר בְּפָחוֹת מִשֵּׁשׁ וְאֵינוֹ נִמְכַּר יוֹתֵר עַל שֵׁשׁ. וְאִית תַּנָּיֵי תַנֵּי. אֵינוֹ נִמְכַּר לֹא בְפָחוֹת מִשֵּׁשׁ וְלֹא יוֹתֵר (עַל) שֶׁבַע. אָמַר רִבִּי יִרְמְיָה. טַעֲמֵיהּ דְּהָדֵין תַּנָּייָא פְּעָמִים שֶׁהוּא נִמְכַּר שְׁתַּיִם אוֹ שָׁלֹשׁ שָׁנִים לִפְנֵי הַיּוֹבֵל וְהַיּוֹבֵל בָּא וּמוֹצִיא עַל כּוֹרְחוֹ. “He regains his autonomy by years.” Some Tannaїm state: He may be sold for less than six [years], but he cannot be sold for more than six. But some Tannaïm state: He may not be sold for less than six [years] or more than to [year] seven. Rebbi Jeremiah said, the reason of that Tanna: Sometimes he is sold two or three years before the Jubilee; then the Jubilee arrives and frees him automatically²⁰¹Even though formally he was sold for six years. Kiddushin.15a">Babli 15a; Sifra Behar Pereq 7(4) in the name of the Tanna R. Eliezer ben Jacob..

וּבַיּוֹבֵל. דִּכְתִיב וּבַיּוֹבֵל יֵצֵא. וּבְגֵירָעוֹן כֶּסֶף. דִּכְתִיב אִם עוֹד רַבּוֹת בַּשָּׁנִים. וְאִם מְעַט נִשְׁאַר בַּשָּׁנִים. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאִם יֵשׁ רוֹב אֵין מִיעוּט. שֶׁאִם יֵשׁ מִיעוּט אֵין רוֹב. אָמַר רִבִּי הִילָא. פְּעָמִים שֶׁהַשָּׁנִים מְרוּבּוֹת עַל הַשָּׂכָר. וּפְעָמִים שֶׁהַשָּׁנִים מְעוּטוֹת מִן הַשָּׂכָר. מְנַיִין אַתָּה אוֹמֵר. נִמְכַּר מִמְּנָה מְנָה וְהִשְׁבִּיחַ וַהֲרֵי הוּא יָפֶה מִמָּאתַיִם מָאתַיִם. מְנַיִין שֶׁאֵינוֹ מְחַשֵּׁב עִמּוֹ אֶלָּא מִמְּנָה מְנָה. תַּלְמוּד לוֹמַר כְּפִי שָׁנָיו יָשִׁיב אֶת גְּאוּלָּתוֹ. לָמַדְנוּ בְּנִמְכַּר לְגוֹי כְּשֶׁהוּא נִגְאַל יָדוֹ לָעֶלְיוֹנָה. מְנַיִין בְּנִמְכַּר לְיִשְׂרָאֵל כְּשֶׁהוּא נִגְאַל יָדוֹ לָעֶלְיוֹנָה. שָׂכִיר שָׂכִיר לִגְזֵירָה שָׁוָה. מַה שָׂכִיר הָאָמוּר לְגוֹי כְּשֶׁהוּא נִגְאַל יָדוֹ לָעֶלְיוֹנָה. אַף שָׂכִיר הָאָמוּר לְיִשְׂרָאֵל כְּשֶׁהוּא נִגְאַל יָדוֹ לָעֶלְיוֹנָה. רִבִּי אוֹמֵר. מַה תַלְמוּד לוֹמַר. יִגְאָלֶנּוּ יִגְאָלֶנּוּ שְׁלֹשָׁה פְעָמִים. לְרַבּוֹת כָּל־הַגְּאוּלּוֹת שֶׁיְּהוּ כְּסֶדֶר הַזֶּה. “Or the Jubilee,” as it is written, “in the Jubilee he shall leave.”²⁰²Leviticus.25.31">Lev. 25:31. This quote does not make sense since it refers to real estate transactions. The correct quotes are Leviticus.25.40">Lev. 25:40 for the slave sold to an Israel and Leviticus.25.53">Lev. 25:53 for the one sold to a Gentile. Kiddushin.16a">Babli 16a. “Or reduction of the amount,” as it is written: “If there still are many years²⁰³Leviticus.25.51-52">Lev. 25:51–52; Sifra Behar Pereq8(5). The biblical text is unusually wordy, stating that the redemption price is high if many years of service remain and low if few years remain..” Do we not know that if there are many there are not few, and if there are few there are not many? Rebbi Hila said, sometimes the years are worth more than the wages, sometimes the wages are worth more than the years. How do you explain the following? If he was sold for a mina²⁰⁴The Greek Μνᾶ of 100 drachmas each, not the Babylonian מָנֶה of 60 šeqel. each and improved so that now he is worth 200 each, from where that one computes for him only by a mina each? The verse says, “according to the years he shall compute his redemption²⁰⁵Leviticus.25.52">Lev. 25:52. In the Kiddushin.20a">Babli 20a and Arakhin.30a">‘Arakhin 30a, the proof is from v. 51: “He shall compute the amount of his redemption from the amount for which he was bought.” There is an additional text: From where that if he was sold for 200 denars each but now he is worth only a mina, one computes a mina per year, the verse says “according to the years he shall compute his redemption.” If this passage also was in the Yerushalmi text, it must have disappeared already from the common source of A and L..” We learned that one sold to a Gentile is advantaged²⁰⁶In that his redemption price is determined by law from the original sale price; there can be no haggling over the amount. when he comes to be redeemed. From where that one sold to an Israel is advantaged when he comes to be redeemed? “Hireling, hireling”²⁰⁷The slave has to be treated like a hireling; Leviticus.25.53">Lev. 25:53 for the one sold to a Gentile, Leviticus.25.40">Lev. 25:40 for the one sold to an Israel. Sifra Behar Pereq 8(6). for an equal cut. Since the hireling is advantaged in redemption when he is sold to a Gentile, so too the hireling is advantaged in redemption when he is sold to an Israel. Rebbi says, why does the verse say “he shall be redeemed, he shall be redeemed,” three times? To add all redemptions that they have to follow this order²⁰⁹Sifra Behar Pereq 8(3), an anonymous statement..

וְאִם לֹא יִגָּאֵל בְּאֵלֶּה. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. בְּאֵלֶּה לְשִׁחְרוּר וּבִשְׁאַר כָּל־אָדָם לְשִׁיעְבּוּד. רִבִּי עֲקִיבָה אוֹמֵר. בְּאֵלֶּה לְשִׁיעְבּוּד וּבִשְׁאַר כָּל־אָדָם לְשִׁיחְרוּר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וּשְׁנֵיהֶן בְּמִקְרָא אֶחָד דּוֹרְשִׁין וְאִם לֹא יִגָּאֵל בְּאֵלֶּה. רִבִּי יוֹסֵי הַגָּלִילִי דְּרִישׁ. וְאִם לֹא יִגָּאֵל בְּאֵלֶּה אֶלָּא בָּאֲחֵרִים מְשַׁעְבֵּד וְיוֹצֵא. רִבִּי עֲקִיבָה דְּרִישׁ. וְאִם לֹא יִגָּאֵל בְּאֵלֶּה אֶלָּא בְּיוֹצֵא מַשְׁלִים וְיוֹצֵא. דִּבְרֵי חֲכָמִים. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בֵּין זֶה וּבֵין זֶה לְשִׁחְרוּר. וְתַנֵּי כֵן. וְהִשִּׂיגָה יָדוֹ. יַד עַצְמוֹ. וּמָצָא כְּדֵי גְאוּלָּתוֹ. מָה הֲשָׂגַת יָד שֶׁלְּעַצְמוֹ אַף הֲשָׂגַת יְדֵי אֲחֵרִים לְעַצְמוֹ. “If he be not redeemed by these²¹⁰Leviticus.25.54">Lev. 25:54..” ²¹¹Kiddushin.15b">Babli 15b, Sifra Behar Pereq9(1). Rebbi Yose the Galilean says, by these to freedom, by all others to servitude²¹²“These” are the family members mentioned in vv. 48–49, who are required to buy him back from the Gentile. If he is bought from the Gentile by an unrelated Jew, he has to serve as a Hebrew slave either for six years or until the Jubilee,. Rebbi Aqiba says, by these to servitude, by all others to freedom. Rebbi Abbahu in the name of Rebbi Joḥanan: Both interpret the same verse: “Unless he be redeemed by these.” Rebbi Yose the Galilean interprets: “Unless he be redeemed by these” but by others he is made to serve before he leaves²¹³The verse reads: “Unless he be redeemed by these, he leaves in the Jubilee year.” If “these” are the modalities of redemption detailed in vv. 48–52, then the meaning is that the Hebrew slave of the Gentile leaves his service in the Jubilee year. But if “these” are persons, then there must be a case when the slave is redeemed from the Gentile and nevertheless has to serve until the Jubilee.. Rebbi Aqiba interprets: “Unless he be redeemed by these”, by these he completes^213aThe translation follows A. before he leaves. The words of the Sages? Rebbi Yasa²¹⁴In the Babli: R. Ḥiyya bar Abba. in the name of Rebbi Joḥanan: In both cases to freedom²¹⁵They read “these” as the modalities of his redemption, Kiddushin 1:2:10" href="/Jerusalem_Talmud_Kiddushin.1.2.10">Note 213.. It was stated thus: “If his hand achieves,²¹⁶Leviticus.25.26">Lev. 25:26, referring to the right of a farmer to buy back his ancestral land for the prorated price the buyer had paid.” his own hand²¹⁷Sifra Behar Pereq 5(2).. “Or he found for his redemption²¹⁶Leviticus.25.26">Lev. 25:26, referring to the right of a farmer to buy back his ancestral land for the prorated price the buyer had paid..” Since his own hand achieves for himself, what others achieve also is for himself.

רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר לְשִׁיעְבּוּד מַשְׁלִם וְיוֹצֵא. וְהָתַנֵּי. אִם מִשֶּׁגְּאָלוֹ הֲרֵי כְנִמְכַּר לוֹ מְשַׁעְבֵּד וְיוֹצֵא. אָמַר רִבִּי אַבָּא מָרִי. לֵית כָּאן מְשַׁעְבֵּד וְיוֹצֵא אֶלָּא מַשְׁלִים וְיוֹצֵא. רָצוּ קְרוֹבָיו שֶׁלָּרִאשׁוֹן לִיגָּאֵל גּוֹאֲלִין לָהֶן. רָצוּ קְרוֹבָיו שֶׁלַּשֵּׁינִי לִיגָּאֵל אֵין גּוֹאֲלִים לָהֶם. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אַתְייָא כְּמָאן דְּאָמַר. בְּאֵלֶּה לְשִׁחְרוּר וּבִשְׁאַר כָּל־אָדָם לְשִׁיעְבּוּד. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Following him, who said “for servitude”²¹⁸Either R. Yose the Galilean or R. Aqiba., he makes up before he leaves²¹⁹He serves until the Jubilee or until he has served a total of six years.. But was it not stated: After he redeemed him it is as if he were sold to him, he enslaves him before he leaves²²⁰This seems to mean that he has to serve the Jew who buys him a full six years, irrespective of how long he served the Gentile.. Rebbi Abba Mari said, there is no “enslaves him before he leaves”, only “he makes up before he leaves.” If his relatives want to redeem him from the first [master’s], they redeem. If his relatives want to redeem him²²¹It would be reasonable to vocalize active לִגְאֹל but ms. A clearly reads niph‘al להגאל. Yerushalmi Hebrew usually avoids qal, replacing it in general by pi‘el, sometimes by niph‘al. from the second [master’s], they cannot redeem²²²There is no verse authorizing the premature release of a Hebrew slave from a Hebrew master.. Rebbi Yose in the name of Rebbi Joḥanan: That follows him²²³R. Yose the Galilean; but the authorized interpretation is that of the Sages. who said: “by these to freedom, by all others to servitude.”

שְׂמוּאֵל בַּר אַבָּא בְּעָא קוֹמֵי רִבִּי יָסָא. הָכָא כְּתִיב וְחִשֵּׁב וְהָכָא כְּתִיב וְחִשֵּׁב. וְהָכָא אַתְּ מְחַשֵּׁב חֳדָשִׁים וְשָׁנִים וְיוֹצֵא. וְהָכָא לֵית אַתְּ מְחַשֵּׁב חֳדָשִׁים וְשָׁנִים וְיוֹצֵא. אָמַר לֵיהּ. שַׁנְיָא הִיא. שֶׁהִקְשִׁיתָהּ תּוֹרָה לְשָׂכִיר. מַה זֶה מְחַשֵּׁב חֳדָשִׁים וְשָׁנִים וְיוֹצֵא אַף זֶה מְחַשֵּׁב חֳדָשִׁים וְשָׁנִים וְיוֹצֵא. Samuel bar Abba asked before Rebbi Yose: There it is written “he computes” and here it is written “he computes”²²⁴The person who sells of his ancestral property until the Jubilee “computes the years of sale” when he buys the property back (Leviticus.25.27">Lev. 25:27). Since sale of agricultural property is a sale of harvests (Leviticus.25.15">Lev. 25:15) it is clear that the right of redemption can be exercised only between harvest and the next sowing. Only full years are counted. But the redemption of the Hebrew slave of a Gentile is possible at all times and, therefore, the amount due changes every month.. Here you compute months and years so he may leave, there you do not compute months and years so he may leave. He said to him, the difference is that the Torah compared him to the hireling²²⁵Leviticus.25.53">Lev. 25:53, even though the verse refers to “a hireling on a yearly contract.”. Since the latter computes months and years and leaves, so this one computes months and years and leaves.

וְיָֽצְאָה חִנָּם. אֵילּוּ יְמֵי הַבָּֽגְרוּת. אֵין כָּסֶף. אֵילּוּ הַסֵּימָנִין. וְיֹאמַר בְּאַחַת מֵהֶם. אִילּוּ נֶאֱמַר בְּאַחַת מֵהֶן הָיִיתִי אוֹמֵר. אִם בְּסֵימָנִים הִיא יוֹצְאָה לֹא כָּל־שֶׁכֵּן בִּימוֹת הַבֶּגֶר. אִילּוּ כֵן הָיִיתִי אוֹמֵר. הֵן הֵן יְמוֹת הַבֶּגֶר. וְהַדִּין נוֹתֵן. הוֹאִיל וְהִיא יוֹצְאָה מֵרְשׁוּת הָאָב וְיוֹצְאָה מֵרְשׁוּת הָאָדוֹן. מַה מֵרְשׁוּת הָאָב אֵינָהּ יוֹצְאָה אֶלָּא בְּסֵימָנִין. אַף מֵרְשׁוּת הָאָדוֹן לֹא תֵצֵא אֶלָּא בְּסֵימָנִין. לְפוּם כֵּן צָרַךְ מֵימַר. וְיָֽצְאָה חִנָּם. אֵילּוּ יְמֵי הַבֶּגֶר. אֵין כָּסֶף. אֵילּוּ הַסֵּימָנִין. אוֹ חֲלִיף. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי חוּנָה. אֵין כָּסֶף. בְּכָל־מָקוֹם שֶׁיֵּשׁ כֶּסֶף לָאָב אֵין כֶּסֶף לָאָדוֹן. ²²⁶Mekhilta dR.Ismael,Neziqin 3; Mekhilta dR.Šim‘on b.Jochai p. 168; Midrash Wehizhir Mišpaṭim p. 130; alluded to in Kiddushin.4a">Babli Qiddušin 4a.“She leaves gratis,²²⁷Exodus.21.11">Ex. 21:11. Here starts the discussion of the rules for the girl sold by her father.” these are the days of adulthood²²⁸The indicators of adolescence are two pubic hairs after the girl has reached the age of 12 years and one day (cf. Nedarim 10:2:1" href="/Jerusalem_Talmud_Nedarim.10.2.1">Nedarim 10:1, Note 1.) An adolescent is legally responsible for her actions but still under her father’s authority (cf. Yevamot 1:2:10" href="/Jerusalem_Talmud_Yevamot.1.2.10">Yebamot 1:2, Note 159). She becomes an independent adult six months after becoming an adolescent. (A male becomes an adult only at age 13 years and one day if he did grow two pubic hairs.) Since the adult girl is not under her father’s authority, she cannot be under the authority of a master to whom she was given by her father even though she remains legally married by biblical standards if she was married off by her father when underage or adolescent. The double expression in the verse is taken to mean that the master’s authority ends when she reaches the stage of adolescent.; “without money²²⁷Exodus.21.11">Ex. 21:11. Here starts the discussion of the rules for the girl sold by her father.,” these are the indicators [of adolescence.] Could He not have mentioned only one of them²²⁹When the text of the laws was given to Moses.? If only one of them were mentioned, would I not have said that if she leaves with indicators [of adolescence], then certainly in the days of adulthood? But in that case I would have said that they are identical with the days of adulthood. Would this not be logical? She is emancipated from the power of the father and she is emancipated from the power of the master; since she is emancipated from the power of the father by some indicators [of adulthood]²³⁰It would be reasonable to emend סימנין to בגר, to keep unity of style (Qorban Ha‘edah), but A confirms the text as it stands., she is emancipated from the power of the master by the same indicators. Therefore, it was necessary to say, “she leaves gratis,” these are the days of adulthood, “without money,” these are the indicators [of adolescence.] Or maybe the other way around? Rebbi Tanḥuma in the name of Rebbi Ḥuna: “Without money.” At a place where there is money for the father, there is no money for the master²³¹Ketubot.46b">Babli Ketubot 46b, as proof that the father retains the right to marry off his daughter and pocket the valuables offered for the preliminary marriage, even though the master’s authority already expired at the girl’s adolescence..

אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ. מְלַמֵּד שֶׁאֵינוֹ מְייָעֲדָהּ לוֹ עַד שֶׁיְּהֵא בַּיּוֹם כְּדֵי לִפְדּוֹתָהּ וּבְמַעֲשֵׂה יָדֶיהָ שָׁוֶה פְרוּטָה וּבְגֵירוּעֶיהָ שָׁוֶה פְרוּטָה. דִּבְרֵי רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. מְייָעֵד וְהוֹלֵךְ עַד דִימְדּוּמֵי חַמָּה. אָמַר רִבִּי חִייָה בַּר אָדָא. הַכֹּל מוֹדִין בְּעֶבֶד עִבְרִי עַד שֶׁיְּהֵא שָׁם שָׁוֶה פְרוּטָה. יְאוּת אָמַר רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. מַה טַעֲמוֹן דְּרַבָּנִין. כֶּסֶף אֵין כָּאן מַעֲשֵׂה יָדַיִם אֵין כָּאן. בְּמַה הוּא מְייָעֲדָהּ. אָמַר רִבִּי זְעִירָא. מְייָעֲדָהּ בִּדְבָרִים. “If he did not allot her, he must let her be redeemed²³²Exodus.21.8">Ex. 21:8. Mekhilta dR.Šim‘on b.Jochai p. 166; Kiddushin.19a">Babli 19a. “Allotment” is the legal term for the preliminary marriage of the slave girl to her master or his son..” This teaches that he cannot allot her for himself unless there is time for her handywork to be worth a peruṭah and that a peruṭah be left to be deducted, the words of Rebbi Yose ben Rebbi Jehudah²³³If he wants to marry her but first extract the maximum of work from the girl, he must divide the money he paid by the number of days of her prospective servitude and marry her as long as at least a peruṭah is not worked off by her. (Since she works at most 6 years, at most 2190 days, if the buying price was at least 11.5 denars he can marry her early on the last day of her servitude.). But the Sages say, he allots any time until sundown²³⁴On the last day of her servitude; Kiddushin.19b">Babli 19b.. Rebbi Ḥiyya bar Ada²³⁵In A: “Abba”. Cf. Kiddushin 1:2:2" href="/Jerusalem_Talmud_Kiddushin.1.2.2">Note 169. said, everybody agrees that for a Hebrew slave only if a peruṭah’s worth is left. Rebbi Yose ben Rebbi Jehudah says it correctly, what is the rabbis’ reason? There is no money left, there is no handiwork left? Rebbi Ze‘ira said, he allots her by speech²³⁶The money he paid to the father was not given for preliminary marriage but to acquire the right to make her his wife by declaration (Interpretation of Maimonides; cf. S. Z. Brauda, בגדרי יעוד, Moriah 23 fasc. 6–7, 2000, p. 100–107.).

תַּנֵּי רִבִּי הוֹשַׁעְיָה. כֵּיצַד הוּא מְייָעֲדָהּ. אוֹמֵר לָהּ בִּפְנֵי שְׁנַיִם. הֲרֵי אַתְּ מְיוּעֶדֶת לִי. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה בְּסוֹף נוֹתֵן לָהּ כֶּסֶף לְיִיעוּדִים. עַל דַּעְתּוֹן דְּרַבָּנִין מִשָּׁעָה רִאשׁוֹנָה נִיתַּן כֶּסֶף לְיִיעוּדִים. מַה נַפְקָא מִבֵּינֵיהוֹן. מַעֲשֵׂה יָדֶיהָ. מָאן דְּאָמַר. בְּסוֹף נָתַן לָהּ כֶּסֶף לְיִיעוּדִים. מַעֲשֵׂה יָדֶיהָ שֶׁלְּבַעֲלָהּ. מָאן דְּאָמַר. מִשָּׁעָה רִאשׁוֹנָה נִיתַּן כֶּסֶף שֶׁלְּיִיעוּדִים. מַעֲשֵׂה יָדֶיהָ שֶׁלְּאָבִיהָ. אֲפִילוּ כְמָאן דְּאָמַר. מִשָּׁעָה רִאשׁוֹנָה נִיתַּן כֶּסֶף לְיִיעוּדִים. מַעֲשֵׂה יָדֶיהָ שֶׁלְּבַעֲלָהּ. נַעֲשֶׂה כְּאוֹמֵר לְאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי עַל מְנָת שֶׁמַּעֲשֵׂה יָדַייִךְ שֶׁלִּי. Rebbi Hoshaia stated: How does he allot her? He tells her in front of two [witnesses]: “You are allotted to me.²³⁷Kiddushin.19b">Babli 19b, an anonymous tannaїtic statement. Since “allotment” legally is preliminary marriage, it has to follow the latter’s formal rules.” In Rebbi Yose ben Rebbi Jehudah’s opinion, he gives her²³⁸This word, לָהּ, is correctly missing in A and in the quote of this passage in Kiddushin.19b">Rashba’s Novellae to Qiddušin, 19b. The money was not given to her but to her father. money for the allotment at the end. In the rabbis’ opinion, the money for allotment was given at the first hour²³⁹At the moment of the original sale.. What is the difference between them? Her earning power. For him who says, he gives her money for the allotment at the end, her earning power belongs to her husband²⁴⁰From the moment of “allotment”, she has to be treated as fiancee and can no longer be used as a slave. But anything she completed before this moment rightfully belongs to her master who now is her husband, since he paid for it.. For him who says, the money for allotment was given at the first hour, her earning power belongs to her father²⁴¹Since it turns out that the money was not given for her work but for qiddušin, the father should have the right to claim the proceeds of anything she earned during her years of servitude, since the earnings of the daughter belong to the father until either she is married or becomes an adult (Ketubot 4:2:1" href="/Jerusalem_Talmud_Ketubot.4.2.1">Ketubot 4:2, Note 30). That would create an impossible situation.. Even for him who says, the money for allotment was given at the first hour, her earning power belongs to her husband. It is as if he said: “You are preliminarily married to me on condition that your earning power belong to me.²⁴²The father, by agreeing to the sale, agreed to the stipulation.”

הָיָה נָשׂוּי אֶת אֲחוֹתָהּ וּמֵתָה. מָאן דְּאָמַר. בְּסוֹף נִיתַּן כֶּסֶף לְיִיעוּדִים. צְרִיכָה כֶּסֶף אַחֵר. וּמָאן דְּאָמַר. מִשָּׁעָה רִאשׁוֹנָה נִיתַּן כֶּסֶף לְיִיעוּדִים. אֵינָהּ צְרִיכָה כֶּסֶף אַחֵר. אֲפִילוּ כְּמָאן דְּאָמַר. מִשָּׁעָה רִאשׁוֹנָה נִיתַּן כֶּסֶף לְיִיעוּדִים צְרִיכָה כֶּסֶף אַחֵר. לָמָּה. כָּל־עַמָּא מוֹדֵיי שֶׁאֵין קִידּוּשִׁין תוֹפְסִין בָּעֲרָיוֹת. If he was married to her sister who died²⁴³At the moment of sale, the future master could not possibly think of allotting her for himself since she was forbidden to him, Leviticus.18.18">Lev. 18:18. Therefore, the money was given only for her services as a slave.. For him who says, he gives money for the allotment at the end, she needs additional money. For him who says, the money for allotment was given at the first hour, she does not need additional money. Even for him who says, the money for allotment was given at the first hour, she needs additional money. Why? Everybody agrees that preliminary marriage is impossible in an incestuous relationship²⁴⁴The master could not have acquired the right of allotment from the father while the girl was forbidden to him by an incest prohibition; he has to buy this right after the death of his first wife..

מִיסְבַּר סְבִיר רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. אִילֵּין יִיעוּדִין דְּהָכָא קִידּוּשֵׁי תוֹרָה הֶן. אָמַר רִבִּי אָבוּן. אַתְייָא דְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. דְּתַנֵּי. בְּפִקָּדוֹן שֶׁיֵּשׁ לִי בְּיָדָךְ. וְהָֽלְכָה וּמְצָאַתּוּ שֶׁנִּגְנָב אוֹ שֶׁאָבַד. אִם נִשְׁתַּייֵר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. מִלְוָה שֶׁיֵּשׁ לִי בְּיָדָךְ. וְהָֽלְכָה וּמְצָאֲתָהּ שֶׁנִּגְנְבָה אוֹ שֶׁנֶּאֶבְדָה. אֲפִילוּ לֹא נִשְׁתַּייֵר בָּהּ שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רִבִּי מֵאִיר. מִלְוָה כְפִקָּדוֹן. אִם נִשְׁתַּייֵר שָׁם שָׁוֶה פְרוּטָה מְקוּדֶּשֶׁת וְאִם לָאו אֵינָהּ מְקוּדֶּשֶׁת. כְּמַה דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר עֲבִיד מִלְוָה כְפִיקָּדוֹן כֵּן רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה עֲבִיד יִיעוּדִים כְּמִלְוָה. Is Rebbi Yose ben Rebbi Jehudah of the opinion that the “allotment” discussed here is preliminary marriage by biblical standards²⁴⁵Does R. Yose ben R. Jehudah require that a peruṭah be left in the end because he holds that “allotment” not only is preliminary marriage but also must follow all rules of preliminary marriages? Then it is difficult to understand why separate biblical rules are given in this case.? Rebbi Abun said, it turns out that Rebbi Yose ben Rebi Jehudah agrees with Rebbi Simeon ben Eleazar. As it was stated²⁴⁶Kiddushin.47a">Babli 47a, Tosephta 3:1.: By the deposit you hold for me²⁴⁷There should be an initial clause: “You are preliminarily married to me for the value of …” It is assumed that the deposit was given on condition that she would be responsible only if she misused it, not if it was lost without her fault or stolen. If nothing was left, she received nothing and could not possibly be married.; if she went and found that it was stolen or lost, if there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married. By the loan you are holding from me, if she went and found that it was stolen or lost, even if there was no peruṭah’s worth left, she is preliminarily married²⁴⁸Since she does not have to repay the loan, she received value and is married.. Rebbi Eleazar ben Rebbi Simeon says in the name of Rebbi Meïr, a loan is like a deposit: If there was a peruṭah’s worth left, she is preliminarily married; otherwise, she is not preliminarily married²⁴⁹As the Kiddushin.47a">Babli explains, 47a, a loan is given to be spent. For R. Meïr, nobody can marry except by offering some tangible value.. Just as Rebbi Eleazar ben Rebbi Simeon equates loan and deposit, so Rebbi Yose ben Rebbi Jehudah equates “allotment” and loan²⁵⁰He considers the purchase price as a loan to the father which is going to be repaid by the daughter’s work. Therefore she cannot be married if she is not freed from a peruṭah’s worth of work by the “allotment”..

וְאִם לִבְנוֹ יִיעָדֶנָּה. לִבְנוֹ מְייַעֲדָהּ. אֵינוֹ מְְייַעֲדָהּ לְאָחִיו. וְייִעֲדֶינָּהּ לְאָחִיו מִקַּל וָחוֹמֶר. מַה אִם הַבֶּן שֶׁאֵינוֹ קָם תַּחְתָּיו לַחֲלִיצָה וּלְיִיבּוּם הֲרֵי הוּא מְייָעֲדָהּ לוֹ. אָחִיו שֶׁהוּא קָם תַּחְתָּיו לַחֲלִיצָה וּלְיִיבּוּם אֵינוֹ דִין שֶׁייָעֲדֶינָּה לוֹ. לֹא. אִם אָמַרְתָּ בְּבֶן שֶׁהוּא קָם תַּחְתָּיו בִּשְׂדֵה אֲחוּזָה. תֹּאמַר בְּאָחִיו שֶׁאֵינוֹ קָם תַּחְתָּיו בִּשְׂדֵה אֲחוּזָה דִין הוּא שֶׁייָעֲדֶנָּה לוֹ. תַּלְמוּד לוֹמַר וְאִם לִבְנוֹ יִיעָדֶנָּה. לִבְנוֹ הוּא מְייָעֲדָהּ וְאֵינוֹ מְייָעֲדָהּ לְאָחִיו. ²⁵²This and the following paragraphs are paralleled in Yevamot 10:6:8-7:8" href="/Jerusalem_Talmud_Yevamot.10.6.8-7.8">Yebamot 10:14 (י), explained there in Kiddushin 1:2:4-10" href="/Jerusalem_Talmud_Kiddushin.1.2.4-10">Notes 178–210.“If he allots her to his son.” He allots her to his son but may not allot her to his brother. He should be able to allot her to his brother by an argument de minore ad majus! If he may allot her to his son who may not take his place for ḥalîṣah and levirate, should it not be logical that he may allot her to his brother who may take his place for ḥalîṣah and levirate? No. If you would accept the son since he will take [the father’s] place in a field of inheritance, what can you say about his brother who will not take his place in a field of inheritance? Would it be reasonable that he may allot her to him? The verse says, “if he allots her to his son.” He allots her to his son but may not allot her to his brother.

וְאִם לִבְנוֹ יִיעָדֶנָּה. וְאֵינוֹ מְייָעֲדָהּ לְבֶן בְּנוֹ. שְׁמוּאֵל בַּר אַבָּא בְּעָא קוֹמֵה רִבִּי זְעִירָא. בְּפָרָשַׁת נְחָלוֹת אַתְּ עֲבִיד בֶּן בֵּן כְּבֵן וְהָכָא לֵית אַתְּ עֲבִיד בֶּן בֵּן כְּבֵן. אָמַר רִבִּי זְעִירָא. מָאן דְּאָמַר לִי הָדָא מִילְּתָא אֲנָא מַשְׁקֶי לֵיהּ קוֹנְדִּיטוֹן. הָתִיב רִבִּי נָחוּם. הֲרֵי פָּרָשַׁת נְחָלוֹת. הֲרֵי עָשִׂיתָה אָח כְּבֵן וּשְׁאָר כָּל־הַקְּרוֹבִין כְּבֵן אַתְּ עוֹשֶׂה בֶּן בֵּן כְּבֵן. וְכָאן שֶׁלֹּא עָשִׂיתָ אָח כְּבֵן וּשְׁאָר כָּל־הַקְּרוֹבִין כְּבֵן אֵין אַתְּ עוֹשֶׂה בֶּן בֵּן כְּבֵן. מְתִיבִין רַבָּנִין דְּקַיסָרִין. הֲרֵי פָּרָשַׁת הַטּוּמְאָה. הֲרֵי עָשִׂיתָ אָח כְּבֵן וּשְׁאָר כָּל־הַקְּרוֹבִין כְּבֵן. וְאֵין אַתְּ עוֹשֶׂה בֶּן בֵּן כְּבֵן. אָֽמְרִין. אֲזִיל קוֹנְדִּיטוֹן. “If he allots her to his son;” but he may not allot her to his grandson. Samuel bar Abba asked before Rebbi Ze‘ira: In matters of inheritance you recognize the grandson like a son but here you do not recognize the grandson like a son? Rebbi Ze‘ira said, if anybody explains this matter, I shall pour him spiced wine. Rebbi Naḥum answered: In matters of inheritance where the brother can take the place of a son and all others can take the place of the son, the grandson takes the place of a son. But here, where neither the brother nor any other relative can take the place of a son, the grandson cannot take the place of a son. The rabbis of Caesarea answered: In matters of impurity you consider a brother like a son and all [near] relatives like a son but not a grandson like a son. They said, there went the spiced wine.

וְאִם לִבְנוֹ יִיעָדֶנָּה. לְדַעַת. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן לְדַעַת. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. אִית כָּאן כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדוֹמָא. אֲפִילוּ תֵימָא אִית כָּאן כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וְלֹא קָטָן הוּא. וְאִם לִבְנוֹ יִיעָדֶנָּה. לְדַעַת. רִבִּי יוֹחָנָן אָמַר. מְייָעֲדָהּ בֵּין לִבְנוֹ גָדוֹל בֵּין לִבְנוֹ קָטָן בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵינוֹ מְייָעֲדָהּ אֶלָּא לִבְנוֹ גָדוֹל. וּבִלְבַד לְדַעַת. “If he allots her to his son;” with [the girl’s] agreement. Rebbi Joḥanan said, there is no agreement here. Rebbi Jacob bar Aḥa said so, the statement follows Rebbi Yose ben Rebbi Jehudah. Rebbi Samuel bar Eudaimon said, even if you say the statement follows Rebbi Yose ben Rebbi Jehudah, is he not a minor? “If he allots her to his son;” with [the latter’s] agreement. Rebbi Joḥanan said, he allots her to his minor or adult son, with or without the latter’s agreement. Rebbi Simeon ben Laqish said, he allots her only to his adult son with the latter’s agreement.

בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד עוֹשֶׂה אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ פָתַר לָהּ בְּנִישּׂוּאִין תְּהֵא פְטוּרָה מִן הַחֲלִיצָה וּמִן הַיִיבּוּם. וְתַנִּינָן נָשָׂא אִשָּׁה וּמֵת הֲרֵי זוֹ פְטוּרָה. אָמַר רִבִּי אָבוּן. אַתְייָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. דְּתַנֵּי. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד וְעַד בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנִים וְיוֹם אֶחָד שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת הֲרֵי זוֹ שׁוּמָא. רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה אוֹמֵר. הֲרֵי אֵילּוּ סֵימָנִין. רִבִּי יַעֲקֹב בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. וְהֵן שֶׁעָֽמְדוּ בוֹ בִשְׁעַת סֵימָנִין. “A male nine years and one day old makes a widow for the High Priest or a divorcee or one who performed ḥalîṣah for a common priest.” In the opinion of Rebbi Simeon ben Laqish who must explain this for a marriage, she should also be free from levirate or ḥalîṣah, as we have stated: “If he married a woman, that one is free from levirate or ḥalîṣah.” Rebbi Abin said, following Rebbi Simeon ben Laqish it comes following Rebbi Yose ben Rebbi Jehudah, as it was stated so: If a male nine years and one day old up to twelve years and one day old grew two pubic hairs, they are warts. Rebbi Yose ben Rebbi Jehudah said, they are indicators [of puberty]. Rebbi Jacob ben Rebbi Abun in the name of Rebbi Yose ben Ḥanina: Only if they were still there at the time of indicators.

רִבִּי יוֹסֵי בָּעֵי. עָֽמְדוּ בוֹ בִשְׁעַת סֵימָנִין. לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה אִישׁ אוֹ מִיכָּן וְלָבֹא. אָמַר לֵיהּ רִבִּי אָבוּן. פְּשִׁיטָא לֵיהּ לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה אִישׁ כָּל־שֶׁכֵּן לָבֹא. דּוּ פָתַר לָהּ הָדָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. וְלָמָּה לֵית רִבִּי יוֹסֵי פָּתַר הָדָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. אָמַר רִבִּי מָנָא. דְּהוּא צְרִיכָה לֵיהּ. רִבִּי יוֹסֵי בָּעֵי קוֹמִי. עָֽמְדוּ בּוֹ בִשְׁעַת סֵימָנִין. לְמַפְרֵיעוֹ הוּא נַעֲשֶׂה אִישׁ אוֹ מִיכָּן וְלָבֹא. נִיחָא אַלְמָנָה. וּגְרוּשָׁה. תִּיפְתָּר שֶׁבָּא עָלֶיהָ מִשֶּׁהִגְדִּיל. נָתַן לָהּ גֵּט. חֲלִיצָה. תִּיפְתָּר שֶׁבָּא עָלֶיהָ וָמֵת וְחָֽלְצוּ לָהּ אַחִים וְעַל יָדָם הִיא נַעֲשֵׂית חֲלוּצָה. מֵעַתָּה אֲפִילוּ פָּחוֹת מִבֶּן תֵּשַׁע. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדוֹמָא. וְכֵינִי. אֶלָּא בְגִין דְּתַנָּא כּוּלְהוֹן תֵּשַׁע. תַּנָּא אוֹף הֲדָא עִמְּהוֹן. Rebbi Yose asked: When they remained until the time of indicators, does he retroactively become a man or from that time onward? For Rebbi Abun it is obvious that he becomes a man retroactively, so certainly also for the future, for he explains the position of Rebbi Simeon ben Laqish²⁵³Here ends fragment A. by Rebbi Yose ben Rebbi Jehudah. Why does Rebbi Yose not explain the position of Rebbi Simeon ben Laqish by Rebbi Yose ben Rebbi Jehudah since he asked, when they remained until the time of indicators, does he retroactively become a man or from that time onward? Rebbi Mana said, because he had difficulty. Rebbi Yose asked before me: When they remained until the time of indicators, does he retroactively become a man or from that time onward? One understands the case of a widow. But a divorcee? Explain it if he copulated with her after he became an adult and divorced her. Ḥalîṣah? Explain it if he copulated with her, died, and the [adult] brothers performed ḥalîṣah; she had ḥalîṣah because of him. In that case, even if he was younger than nine [years]! Rebbi Samuel ben Eudaimon said, that is correct. But because in all cases one stated “nine”, one stated this with them.

רִבִּי יְהוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מֵאָחָז לָמַד רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. דְּתַנֵּי. אָחָז הוֹלִיד בֶּן תֵּשַׁע וְהָרָן בֶּן שֵׁשׁ וְכָלֵב בֶּן עֶשֶׂר. וּכְמָאן דְּאָמַר. הוּא כָּלֵב בֶּן חֶצְרוֹן הוּא כָּלֵב בֶּן יְפוּנֶּה. Rebbi Jehudah ben Pazi in the name of Rebbi Joshua ben Levi: Rebbi Yose ben Jehudah learned from Aḥaz, as it was stated: Aḥaz produced a child at age nine, Haran at age six, and Caleb at age ten following him who identifies Caleb ben Ḥeṣron with Caleb ben Yephuneh.

מְכָרָהּ לָזֶה וְקִידְּשָׁהּ לָזֶה שִׂיחֵק הָאָב בָּאָדוֹן. דִּבְרֵי רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. לֹא שִׂיחֵק הָאָב בָּאָדוֹן. נַעֲשֶׂה כְּאוֹמֵר לְאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שְׁלֹשִׁים יוֹם. אִילּוּ הָאוֹמֵר לְאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי לְאַחַר שְׁלֹשִׁים יוֹם. וּבָא אַחֵר וְקִידְּשָׁהּ לְאַחַר שְׁלֹשִׁים יוֹם שֶׁמָּא אֵינָהּ מְקוּדֶּשֶׁת לַשֵּׁינִי. מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם. אִילּוּ הָאוֹמֵר לְאִשָּׁה. הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם וּבָא אַחֵר וְקִידְּשָׁהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם שֶׁמָּא אֵינָהּ מְקוּדֶּשֶׁת לִשְׁנֵיהֶן. מִכְּבָר לִכְשֶׁיִּרְצֶה. הַכֹּל מוֹדִין שֶׁאִם הִשִּׂיאָהּ שֶׁשִּׂיחֵק הָאָב בָּאָדוֹן. If he²⁵⁴The father. The same statement is in the Kiddushin.19b">Babli, 19b. sold her to one and gave her in preliminary marriage to another, the father played with the master²⁵⁵She is preliminarily married to the other man and the master lost his right of allotment., the words of Rebbi Yose ben Rebbi Jehudah; but the Sages say that the father did not play with the master²⁵⁶The master did not lose his right of allotment.. It is as if somebody said to a woman, “you are preliminarily married to me after 30 days,” since if somebody said to a woman, “you are preliminarily married to me after 30 days,” and another came and married her preliminarily (after)²⁵⁷This should read: “Within”. 30 days, is she not preliminarily married to the second man²⁵⁸Kiddushin 3:1:1" href="/Jerusalem_Talmud_Kiddushin.3.1.1">Mishnah 3:1. Since R. Yose ben R. Jehudah holds that the money paid for the services of the girl is not given for preliminary marriage but only to acquire the right of allotment, the girl was not married at the time the second man gave money for preliminary marriage. Since nobody can marry an already married woman, the master has lost his right of allotment.? “From now after 30 days.” Since if somebody said to a woman, “you are preliminarily married to me from now after 30 days,” and another came and married her preliminarily within the 30 days, is she not preliminarily married to both of them?²⁵⁹Kiddushin 3:1:1" href="/Jerusalem_Talmud_Kiddushin.3.1.1">Mishnah 3:1. The Sages hold that the original price was given for preliminary marriage at the time chosen by the master. If another man gives her money for preliminary marriage before the master exercises his right of allotment, both have equal rights to her and neither can marry her without the other writing a bill of divorce. A third man can marry her only if both divorce her. From then when he wants²⁶⁰It is the Sages’ interpretation of the sale contract, that the buyer can activate his right of allotment any time he chooses.. Everybody agrees that if he definitively married her off, the father played with the master²⁶¹If the second man combined preliminary and definitive marriage at the same time, nothing can undo a definitive marriage except divorce or death. However, this statement is problematic both for R. Yose ben R. Jehudah and for the Sages.
A reasonable interpretation of the position of R. Yose ben R. Jehudah would be that the sales contract, by which the master acquires the right of allotment, implies that the father surrendered his right to marry off his daughter. One must assume that the contract explicitly excluded this interpretation.
For the Sages it really should not make any difference whether preliminary and definitive marriages are performed together or not; the potential preliminary marriage of the master in any case precedes any action by the second man. One must assume that the Yerushalmi holds that in addition to the cases mentioned in the Mishnah, definitive marriage frees the girl from the ownership of her master (cf. Kiddushin 1:2:27" href="/Jerusalem_Talmud_Kiddushin.1.2.27">Note 279). In that case, even though the act of preliminary marriage created the impossible situation described in the text, the definitive marriage solved the problem by eliminating the master’s ownership and with it his right of allotment. The only recourse the master has is to sue the father for the value of services lost. (Explanation of S. Z. Brauda, loc.cit. Note 236)..

לְאָמָה. לְאָמָה בִּלְבַד. מְלַמֵּד שֶׁהוּא מוֹכְרָהּ לוֹ וּמַתְנֶה עִמּוֹ עַל מְנָת שֶׁלֹּא יְהוּ עָלֶיהָ יִיעוּדִין. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. לֹא עָשָׂה כְּלוּם. שֶׁהִתְנָה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה. וְכָל־הַמַּתְנֶה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה תְּנָייוֹ בָטֵל. וְלֵית לְרִבִּי מֵאִיר כָּל־הַמַּתְנֶה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה תְּנָייוֹ בָטֵל. אִית לֵיהּ תְּנַיי אֵיפְשַׁר לוֹ לְקַייְמוֹ בְסוֹפוֹ. וְזֶה אֶיפְשַׁר לוֹ לְקַייְמוֹ בְסוֹפוֹ. וְלֵית לֵיהּ לְרַבָּנִין תְּנַיי אֶיפְשַׁר לְקַייְמוֹ בְסוֹפוֹ. אִית לוֹן תְּנַיי מָמוֹן. וְזֶה תְּנַיי גּוּף הוּא. וְהָא תַנֵּי. נוֹשֵׂא הוּא אָדָם אִשָּׁה וּמַתְנֶה עִמָּהּ עַל מְנָת שֶׁלֹּא יְהֵא לָהּ עָלָיו לֹא שְׁאֵר וְלֹא כְסוּת וְלֹא עוֹנָה. נִיחָא שְׁאֵר וּכְסוּת. וְעוֹנָה לֹא תְנַיי גּוּף הוּא. אָמַר רִבִּי חִייָה בַּר אָדָא. תִּיפְתָּר בִּקְטַנָּה. מַה מְקַייֵם הָדָא תַנָּייָא לְאָמָה. מוֹכְרָהּ אַלְמָנָה לְכֹהֶן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. מַה מְקַייֵם הָדֵין תַנָּייָה לְאָמָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר בְּאַלְמָנָה מִן הָאֵירוּסִין. וְהָא תַנֵּי. מוֹכֵר הוּא אָדָם אֶת בִּתּוֹ לְאִישׁוּת וְשׁוֹנֶה. לְשִׁפְחוּת וְשׁוֹנֶה. לְאִישׁוּת אַחַר שִׁפְחוּת. אֲבָל לֹא לְשִׁפְחוּת אַחַר אִישׁוּת. אָמַר רִבִּי יוֹחָנָן. תַּנָּיִין אִינּוּן. מָאן דְּאִית לֵיהּ אַלְמָנָה לְכֹהֶן גָּדוֹל אִית לֵיהּ שִׁפְחוּת אַחַר אִישׁוּת. מָאן דְּלֵית לֵיהּ אַלְמָנָה לְכֹהֶן גָּדוֹל לֵית לֵיהּ שִׁפְחוּת אַחַר אִישׁוּת. מַה מְקַייֵם הָדֵין תַנָּייָא לְאָמָה. אָמַר רִבִּי מַתַּנְייָה. תִּיפְתָּר שֶׁהָיָה נָשׂוּי לָאֲחוֹתָהּ. ²⁶²Kiddushin.19b">Babli 19b; Mekhilta dR.Šim‘on b,Jochai, p. 165.“As a slave girl.²⁶³Exodus.21.7">Ex. 21:7” Only as a slave girl: this teaches that he may sell her on condition that he not have the right of allotment over her, the words of Rebbi Meïr. But the Sages say, he did not do anything, for he stipulated against what is written in the Torah, “and the stipulation of anybody who stipulates against what is written in the Torah is invalid.”²⁶⁴Mishnah Baba meṣi‘a 7:14. But does Rebbi Meïr not agree that “the stipulation of anybody who stipulates against what is written in the Torah is invalid”²⁶⁵Since the Mishnah is anonymous and is based on R. Meïr’s compilation, it is assumed that it represents R. Meïr’s position.? He accepts it if it is impossible to keep the stipulation in the end, but here it is possible to keep the stipulation in the end²⁶⁶This is explicitly stated in Baba meṣi‘a 7:14. Since the master is not required to marry his servant, he will not infringe on any biblical obligation by agreeing not to marry her. Everybody will agree that if a man marries a woman on condition that she be freed from levirate or ḥalîṣah if he should die childless, the stipulation is invalid since it infringes on obligatory biblical law.. Do the rabbis not agree about a stipulation which it is possible to keep in the end? They agree to it in money matters²⁶⁷For which it is formulated in Mishnah Baba meṣi‘a 7:14; cf. Ketubot 5:8:5" href="/Jerusalem_Talmud_Ketubot.5.8.5">Ketubot5:10 Note 227 where all references are given., but this is a personal matter. But did we not state: A person may marry a woman and stipulate with her that she have no claim on him for food, clothing, or marital relations²⁶⁸In the Kiddushin.19b">Babli, 19b, it reads: “A person may marry a woman and stipulate with her that she have no claim on him for food, clothing, or marital relations; she is married and the stipulations are void, the words of R. Meïr; R. Jehudah says, in money matters his stipulation is valid.” As noted in Ketubot 5:8:5" href="/Jerusalem_Talmud_Ketubot.5.8.5">Ketubot 5:10 Note 227, R. Jehudah’s opinion is accepted in the Yerushalmi as generally valid.? One understands food and clothing. But are marital relations not a personal matter? Rebbi Ḥiyya bar Ada said, explain it for an underage girl²⁶⁹Who does not expect sexual relations.. How can that Tanna explain “as a slave girl”²⁷⁰R. Meïr who denies the ability of the father to exclude allotment.? He may sell her as a widow to the High Priest, as a divorcee or one who received ḥălîṣah to a common priest²⁷¹The father may sell her to a person unable to marry her by biblical law (Kiddushin.19b">Babli 19b; Mekhilta dR.Šim‘on b,Jochai, p. 165).. How can that Tanna explain “as a servant”? Rebbi Yose ben Rebbi Abun said, explain it by a widow from preliminary marriage²⁷²Since an underage girl is emancipated from her father by definitive marriage (Ketubot 4:3:1" href="/Jerusalem_Talmud_Ketubot.4.3.1">Ketubot 4:3, Note 42), the girl sold as a widow or divorcee must be a widow or divorcee after preliminary marriage only. The mention of ḥăliṣah is a slip of the pen because of the usual combination of the terms; for the House of Hillel ḥălîṣah is possible only after definitive marriage (Yevamot 1:6:2" href="/Jerusalem_Talmud_Yevamot.1.6.2">Yebamot 1:6, Note 192).. But was it not stated: A person may sell his daugher into marriage²⁷³Preliminary, not definitive. and repeat, into servitude and repeat, into marriage after servitude, but not into servitude after marriage²⁷⁴Kiddushin.18a">Babli 18a; Massekhet ‘Avadim 1.? Rebbi Joḥanan said, these are different Tannaïm. He who states “a widow to the High Priest” agrees to servitude after marriage; he who does not state “a widow to the High Priest” does not agree to servitude after marriage. How does the latter Tanna explain “as a servant”²⁷⁵As servant only, excluding the possibility of marriage; cf. Kiddushin 1:2:16" href="/Jerusalem_Talmud_Kiddushin.1.2.16">Note 243.? Rebbi Mattaniah said, explain it if [the master] was married to her sister²⁷¹The father may sell her to a person unable to marry her by biblical law (Kiddushin.19b">Babli 19b; Mekhilta dR.Šim‘on b,Jochai, p. 165)..

תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּשֵׁם שֶׁאֵינוֹ מוֹכְרָהּ לְשִׁפְחוּת אַחַר אִישׁוּת אַף לֹא שִׁפְחוּת אַחַר שִׁפְחוּת. מַה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּבִגְדוֹ בָהּ. פַּעַם אַחַת הוּא בוֹגֵד בָּהּ וְאֵינוֹ בוֹגֵד בָּהּ פַּעַם שְׁנִייָה. מַה מְקַיימִין רַבָּנִן טַעֲמָא דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּבִגְדּוֹ בָהּ. מִכֵּיוָן שֶׁפִּירֵשׂ טַלִּיתוֹ עָלֶיהָ עוֹד אֵין לְאָבִיהָ בָּהּ רְשׁוּת. Rebbi Simeon ben Yoḥai stated: Just as he cannot sell her into servitude after marriage, so not into servitude after servitude²⁷⁶Kiddushin.18b">Babli 18b. In Mekhilta dR.Ismael,Neziqin3, this is ascribed to R. Yose the Galilean and derived from the singular used in Exodus.21.7">Ex. 21:7.. What is Rebbi Simeon ben Ioḥai’s reason? “By his being unfaithful to her.²⁷⁷He reads בְּבִגְדוֹ as verbal form derived from the root בגד “to be unfaithful, traitorous”, referred to the father. In the Kiddushin.18b">Babli, 18b, this is R. Aqiba’s opinion.” Once he can be unfaithful to her, he cannot be unfaithful to her a second time. How do the rabbis explain Rebbi Simeon ben Ioḥai’s reason? “She being in his garment²⁷⁸He reads בְּבִגְדּוֹ as nominal form derived from בגד “garment”, referring to the master as husband. They hold that the girl sold into servitude is emancipated even by preliminary marriage. In the Babli this is the position taken by R. Eliezer; anonymous in Mekhilta dR.Šim‘on b,Jochai, p. 166.;” from the moment that [her master] spread his garment on her, her father no longer has any power over her.

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. אָמָה הָעִבְרִייָה יוֹצְאָה בְנִישּׂוּאִים מִקַּל וָחוֹמֶר. מָה אִם הַסֵּימָנִין שֶׁאֵינָן מוֹצִיאִין אוֹתָהּ מֵרְשׁוּת הָאָב הֲרֵי הֵן מוֹצִיאִין אוֹתָהּ מֵרְשׁוּת הָאָדוֹן. נִישּׂוּאִין שֶׁהֵן מוֹצִיאִין מֵרְשׁוּת הָאָב אֵינוֹ דִין שֶׁיּוֹצִיאוּ אוֹתָהּ מֵרְשׁוּת הָאָדוֹן. אָמַר לֵיהּ. אֲנִי אֵין לִי אֶלָּא שֶׁלְּמִשְׁנָה. יְתֵירָה עָלָיו אָמָה הָעִבְרִייָה. שֶׁהִיא קוֹנָה אֶת עַצְמָהּ בַּסֵּימָנִין. בַּר פְּדָייָה אָמַר. אָמָה הָעִבְרִייָה יוֹצְאָה בְּמִיתַת רַבָּהּ. מַה טַעֲמָא. וְאַף לַאֲמָֽתְךָ תַּעֲשֶׂה כֵּן וּכְתִיב וְהָיָה לְךָ עֶבֶד עוֹלָם. הִקִּישׁ אָמָה עִבְרִייָה לַנִּרְצָע. מַה הַנִּרְצָע יוֹצֵא בְּמִיתַת רַבּוֹ. אַף אָמָה עִבְרִיָּה יוֹצְאָה בְּמִיתַת רַבָּהּ. וְאַתְייָא דְּבַר פְּדָייָה כְּהָדֵין תַּנָּייָא דְתַנֵּי. עֶבֶד עִבְרִי עוֹבֵד אֶת הַבֵּן וְאֵינוֹ עוֹבֵד אֶת הַבַּת. אָמָה הָעִבְרִיָה עוֹבֶדֶת אֶת הַבַּת וְאֵינָהּ עוֹבֶדֶת אֶת הַבֵּן. אִית תַּנָּיֵי תַנֵּי. בֵּין עִבְרִיָּה בֵּין עִבְרִי אֵינָן עוֹבְדִין לֹא אֶת הַבֵּן וְלֹא אֶת הַבַּת. מַה מְקַייֵם הָדֵין תַּנָּייָה וְאַף לַאֲמָֽתְךָ תַּעֲשֶׂה כֵּן. פָּתַר לָהּ בְּהַעֲנָק. דְּתַנֵּי. אֵילּוּ שֶׁמַּעֲנִיקִין לָהֶם. הַיּוֹצֵא בַּשָּׁנִים וּבַיּוֹבֵל וְאָמָה הָעִבְרִיָּה שֶׁהִיא קוֹנָה אֶת עַצְמָהּ בַּסֵּימָנִין. אֲבָל הַיּוֹצֵא בְּגֵירָעוֹן כֶּסֶף וּבְמִיתַת הָאָדוֹן אֵין מַעֲנִיקִין לָהֶן. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: Should not the Hebrew slave girl leave by definitive marriage, by an argument de minore ad majus? Since indications [of puberty] which do not emancipate her from her father’s power, free her from her master’s power²⁷⁹An adolescent girl remains in her father’s power for six months after her formal puberty (Nedarim 10:2:1" href="/Jerusalem_Talmud_Nedarim.10.2.1">Nedarim 10:1, Note 1) but leaves servitude at the actual onset of puberty., is it not logical that definitive marriage, which emancipates her from her father’s power, shall free her from her master’s power? He said to him, I have only the Mishnah: “The Hebrew slave girl in addition regains her autonomy by indicators of puberty¹⁵⁵While a father can forcibly marry off his daughter until she has reached adulthood (12 years six months and one day) he cannot sell her into slavery beyond adolescence (12 years and a day if she shows signs of puberty). He cannot sell her to work for longer than he had the right to sell..” Bar Pedaiah²⁸⁰In the Kiddushin.17b">Babli, 17b, “R. Pada”. said, the Hebrew slave girl leaves at the death of her master. What is the reason? “Also your slave girl you shall treat in the same way;” and it is written: “He shall be for you a permanent slave.²⁸¹Deuteronomy.15.17">Deut. 15:17, making it clear that the servitude of the “pierced slave” is personally to his master; cf. Kiddushin 1:2:1" href="/Jerusalem_Talmud_Kiddushin.1.2.1">Note 157. By consensus of all sources, the final clause of that verse, speaking of the Hebrew slave girl, cannot refer to the piercing of the earlobe since this would contradict Exodus.21.5">Ex. 21:5.” He bracketed the Hebrew slave girl with the “pierced slave”. Since the “pierced slave” leaves at his master’s death, the Hebrew slave girl also leaves at her master’s death²⁸²Kiddushin.17b">Babli 17b; Sifry Deut. #122; Mekhilta dR.Ismael,Neziqin 2; Mekhilta dR.Šim‘on b.Jochai p. 164.. It turns out that Bar Pedaiah parallels the following Tanna, as it was stated: The Hebrew slave²⁸³The one indentured for six years, not the “pierced slave” (parallel sources cf. Kiddushin 1:2:27" href="/Jerusalem_Talmud_Kiddushin.1.2.27">Note 282). serves the son but not the daughter; the Hebrew slave girl serves the daughter but not the son²⁸⁴In the Kiddushin.17b">Babli 17b: Neither son nor daughter.. Some Tannaїm state: The Hebrew slave girl as well as the Hebrew slave²⁸⁵The “pierced slave”, not the one indentured for six years. This is Bar Pedaiah’s statement. serve neither the son nor the daughter. How does the Tanna confirm “your slave girl you also shall treat in the same way”? He explains it about the allowance²⁸⁶A supply of produce, required to be given the departing slave by Deuteronomy.15.14">Deut. 15:14. This is the standard interpretation (Kiddushin.17b">Babli 17b; Sifry Deut. #122)., as it was stated: The following are given allowances: The one who leaves after six years or in the Jubilee, and the Hebrew slave girl who becomes autonomous by indicators of puberty. But one does not give allowances to one who leaves by the reduction of the amount²⁸⁷Who buys his freedom by repaying the amount given for his services reduced proportionally to the time served. or following the master’s death²⁸⁸In the Kiddushin.16b">Babli, 16b, and Sifry Deut. #119, the person leaving at his master’s death is entitled to an allowance. The Yerushalmi restricts allowances to persons serving a predetermined period. (In Masekhet ‘Avadim 2, allowances are given only to those sold by the court.).

כְּתִיב וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת וגו׳. הָא כֵיצַד. זֶה שֶׁהוּא נִמְכַּר בְּבֵית דִּין וְהִגִּישׁוֹ אֲדוֹנָיו אֶל הָאֱלֹהִים. וְזֶה שֶׁהוּא מוֹכֵר אֶת עַצְמוֹ וְהִגִּישׁוֹ אֶל הַדֶּלֶת. רִבִּי אִמִּי בְּעָא. פְּשִׁיטָא זֶה שֶׁהוּא נִמְכַּר בְּבֵית דִּין בֵּית דִּין כּוֹתְבִין שְׁטָרוֹ. זֶה שֶׁהוּא מוֹכֵר אֶת עַצְמוֹ מִי כוֹתֵב אֶת שְׁטָרוֹ. כְּתִיב לֹא יִקְשֶׁה בְעֵינֶיךָ בְּשַׁלֵּחֲךָ אוֹתוֹ חָפְשִׁי מֵעִמָּךְ כִּי מִשְׁנֶה שְׂכַר שָׂכִיר עֲבָֽדְךָ שֵׁשׁ שָׁנִים. שָׂכִיר עוֹבֵד בַּיּוֹם וְאֵינוֹ עוֹבֵד בַּלַּיְלָה. עֶבֶד עִבְרִי עוֹבֵד בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. כְּתִיב לֹא יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ. וְאַתְּ אוֹמֵר אָכֵן. רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. רַבּוֹ מַשִּׂיאוֹ אִשָּׁה כְנַעֲנִית וְנִמְצָא עוֹבֵד בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. רִבִּי בָּא בַּר מָמָל בְּעָא קוֹמֵי רִבִּי אִמִּי. הַגַּע עַצְמָךְ שֶׁהָיָה קוֹנֶה כֹהֵן. אָמַר לֵיהּ. וְיִשְׂרָאֵל לֹא הֵיתֵר מִכְּלַל אִיסּוּר הוּא. כְּרִבִּי שִׁמְעוֹן רִבִּי בָּא בַּר מָמָל כָּאן חָזַר בֵּיהּ. It is written: “His master shall bring him to the judges, or he shall bring him to the door²⁸⁹Ex.. 21:6..” How is that? The one who was sold by the court, “his master shall bring him to the judges.” The one who sold himself, “or he shall bring him to the door.”²⁹⁰Mekhilta dR.Ismael Neziqin 2; but in Mekhilta dR.Šim‘on b.Jochai p. 163 (Deuteronomy.15.17">Midrash Haggadol Deut. 15:17) even the private act of piercing needs a public act in court. Rebbi Immi asked: It is obvious that the court writes the contract for him who was sold by the court. Who is writing the contract for him who sells himself?²⁹¹No answer is given since in a private transaction any one of the parties may write the contract. It is written: “It shall not be hard in your eyes to send him away free from you; for twice the hire of a hireling he served you for six years.” The hired hand works during the day; he does not work in the night. The Hebrew slave works both day and night. It is written: “He shall not treat him harshly before your eyes²⁹²Leviticus.25.53">Lev. 25:53.,” and you say so²⁹³It certainly is forbidden to ask more than a full day’s work from any slave, whether Hebrew or not.? Rebbi Immi in the name of Rebbi Joḥanan: His master marries him to a Canaanite slave; it turns out that he serves him day and night²⁹⁴Since in the night he produces slave children for his master.. Rebbi Abba bar Mamai asked before Rebbi Immi: Think of it, if he was buying a Cohen²⁹⁵Since a Cohen may not marry a divorcee, certainly a slave woman is forbidden to him.! He answered him: Would the case of an Israel not also be permission of something prohibited following Rebbi Simeon²⁹⁶The slave woman is not more strictly forbidden to the Cohen than she is to the Israel. According to R. Simeon, children of a Gentile father and a Jewish mother have no family relationship with their father; children of a Jewish father and Gentile mother have no family relationship with their father; the latter statement includes slave women who as yet are not fully Jewish (cf. Yevamot 4:15:2-4" href="/Jerusalem_Talmud_Yevamot.4.15.2-4">Yebamot 4:15,7:6 Note 135). Therefore, if the slave woman is temporarily permitted to the Israel, she also is temporarily permitted to the Cohen slave. The woman is not married to the slave in legal terms since at the moment when the slave regains his freedom she automatically becomes forbidden to him and permitted to others without a bill of divorce.
In the Kiddushin.21b">Babli, 21b, only Rav holds that the Canaanite woman was permitted to the Cohen while Samuel disagrees.? Rebbi Abba bar Mamai here changed his mind.

דָּרַשׁ רִבִּי יְהוּדָה בֵּירִבִּי בּוּן. הַמִּילָת הַזֶּה נִרְצַע. שֶׁלֹּא יְהֵא כֹהֵן וְיִפָּסֵל. רִבִּי מֵאִיר אוֹמֵר. מִן חַסְחוּס הָיָה נִרְצַע. מִיכָּן הָיָה רִבִּי מֵאִיר אוֹמֵר. אֵין הַכֹּהֶן נִרְצַע. שֶׁמָּא יֵיעָשֶׂה בַּעַל מוּם וְיִיפָּסֵל מִן הָעֲבוֹדָה. וְיֵירָצֵע חַסְחוּס פָּחוֹת מִן הַכַּרְשִׁינָה. שֶׁמָּא יָבוֹא לִידֵי כַּרְשִׁינָה. וְיָבוֹא לִידֵי כַּרְשִׁינָה. הַתּוֹרָה אָֽמְרָה וְשָׁב לַאֲחוּזָּתוֹ. בְּעֵיינוֹ. כְּלוּם הָיָה נִרְצַע אֶלָּא אִם כֵּן הָיוּ לוֹ אִשָּׁה וּבָנִים. בַּמַּרְצֵעַ. אֵין לִי אֶלָּא בַּמַּרְצֵעַ. מְנַיִין אֲפִילוּ בְסוֹל אֲפִילוּ בְקוֹץ אֲפִילוּ בִזְכוּכִית. תַּלְמוּד לוֹמַר וְרָצַע. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. Rebbi Jehudah ben Rebbi Abun²⁹⁷In the Kiddushin.21b">Babli, 21b, and Sifry Deut. #122, he seems to be identified as R. Jehudah (bar Ilai); explicitly so in Mekhilta dR.Ismael Neziqin 2. The opinion ascribed here to R. Meïr there is that of the anonymous Sages. preached: The earlobe was pierced, lest a Cohen become disqualified. Rebbi Meïr says, he was pierced at his cartilage. Therefore, Rebbi Meïr says that a Cohen cannot be pierced lest he become blemished and be disqualified for service²⁹⁸Bekhorot 6:1" href="/Mishnah_Bekhorot.6.1">Mishnah Bekhorot 6:1 notes that both sacrificial animal and priest are disqualified for Divine service if the cartilage of their ears be punctured in the size of a vetch seed.. Could not the cartilage be pierced less than the size of a vetch seed? Maybe it would result in the size of a vetch seed. Let it be the size of a vetch! The Torah said, “he shall return to his inheritance²⁹⁹Leviticus.25.27">Lev. 25:27. This is the wrong quote since it refers to real estate returned to its original owner in the Jubilee. The verse referring to the Hebrew slave released in the Jubilee is v. 41, “he shall return to his family, to his forefathers’ inheritance he shall return.” The inheritance of a priest is the Divine service (Numbers.18.20">Num. 18:20).,” as he was. He cannot be pierced unless he had a wife and children³⁰⁰A Jewish wife and children, whom he is unable to support by himself. Mekhilta dR.Ismael Neziqin2, dR.Šim‘on b.Jochai p. 163.. “By an awl”³⁰¹Exodus.21.6">Ex. 21:6.. Not only an awl, from where even a buck-thorn, even a thorn, even glass? The verse says, “he pierces”³⁰²This interpretation seems to be the reason for the masoretic accents which introduce a dividing accent: “he shall pierce his ear, with an awl”, taking “as an awl” as an afterthought. The Kiddushin.21b">Babli, 21b, refers to Deuteronomy.15.17">Deut 15:17: “You shall take the awl,” anything that can be used to serve as an awl.. This follows Rebbi Aqiba.

כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. בִּשְׁלֹשָׁה מְקוֹמוֹת הַתּוֹרָה עוֹקֶפֶת לְמִקְרָא וּבְמָקוֹם אַחֵר לְמִדְרָשׁ. הַתּוֹרָה אָֽמְרָה בַּסֵּפֶר. וַהֲלָכָה אָֽמְרָה בְּכָל־דָּבָר שֶׁהוּא בְתָלוּשׁ. הַתּוֹרָה אָֽמְרָה בֶּעָפָר. וַהֲלָכָה אָֽמְרָה בְּכָל־דָּבָר שֶׁהוּא מְגַדֵּל צְמָחִים. הַתּוֹרָה אָֽמְרָה בַּמַּרְצֵעַ. וַהֲלָכָה אָֽמְרָה אֲפִילוּ בְסוֹל אֲפִילוּ בְקוֹץ אֲפִילוּ בִזְכוּכִית. וּבְמָקוֹם אֶחָד לְמִדְרָשׁ. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל־שְׂעָרוֹ כְּלָל. אֶת רֹאשׁוֹ וְאֶת זְקָנוֹ וְאֶת גַּבּוֹת עֵינָיו פְּרָט. וּכְשֶׁהוּא אוֹמֵר וְאֶת כָּל־שְׂעָרוֹ יְגַלֵּחַ חָזַר וְכָלָל. כְּלָל וּפְרָט וּכְלָל אֵין אַתָּה דָּן אֶלָּא כְעֵין הַפְּרָט. לוֹמַר לָךְ. מַה הַפְּרָט מְפוֹרָשׁ שֶׁהוּא מְקוֹם כִּינּוּס שֵׂיעָר וּבְנִרְאֶה. אַף אֵין לִי אֶלָּא מְקוֹם כִּינּוּס שֵׂיעָר וּבְנִרְאֶה. וַהֲלָכָה אָֽמְרָה יְגַלְּחֶנּוּ כִדְלַעַת. בַּמַּרְצֵעַ. מַה מַרְצֵעַ שֶׁהוּא שֶׁלְּמַתֶּכֶת. אַף כָּל דָּבָר שֶׁהוּא שֶׁלְּמַתֶּכֶת. רִבִּי אוֹמֵר. זֶה מַקְדֵּחַ גָּדוֹל. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר. זֶה הַפְּסִילָה. וְהִגִּישׁוֹ אֶל הַדֶּלֶת. יָכוֹל אֲפִילוּ מוּטָּל. תַּלְמוּד לוֹמַר אוֹ אֶל הַמְּזוּזָּה. מַה הַמְּזוּזָּה עוֹמֶדֶת. אַף הַדֶּלֶת יְהֵא עוֹמֵד. גְּנַאי לוֹ גְּנַאי לְמִשְׁפַּחְתּוֹ. Following Rebbi Ismael? Rebbi Ismael stated³⁰³Sotah.16b">Babli Soṭah 16b; Sifry Deut. #122.: At three places teaching circumvents Scripture and at another place the interpretation.The Torah said, “in a scroll”³⁰⁴This is a wrong quote, referring to Num. 6:23, the text of the incantations required in the rite of the wife suspected of infidelity. But that text has to be written on a scroll; cf. Soṭah 2:4, Notes 143-144. Here, it should say סֵפֶר "book", referring to the divorce document mentioned in Deut. 24:1 which can be written on anything not connected to the ground; Mishnah Giṭṭin 2:3. The quote is correct in the sources quoted in the preceding Note., but practice said on anything separated from the ground. The Torah said, “in dust”³⁰⁵Leviticus.17.13">Lev. 17:13. The blood of slaughtered wild animals or birds has to be covered “in dust”., but practice said in anything on which plants grow³⁰⁶Chullin 6:6" href="/Mishnah_Chullin.6.6">Mishnah Ḥulin 6:6.. The Torah said, “with an awl”, but practice said, even a buck-thorn, even a thorn, even glass. And at one place the interpretation³⁰⁷R. Ismael’s own hermeneutical rules.: Rebbi Ismael stated: “It shall be on the seventh day that he shave all his hair³⁰⁸Leviticus.14.9">Lev. 14:9, speaking of the ritual purification of the healed sufferer from skin disease. All the quotes are from this verse.,” inclusion. “His head, his beard, and his eyebrows,” detail. Since it continues “and all his hair he shall shave,” it repeats inclusion. Inclusion, detail, and inclusion is judged only by what is similar to the detail³⁰⁹By the seventh hermeneutical rule one has to try to find an intensional definition of the properties common to the examples given as detail; these then are the properties referred to by the inclusions.. Since the detail is explained as place of bunching and exposed, it should refer only [hair growing] in bunches at exposed places. But practice is that he shaves to be like a gourd³¹⁰Shaving completely every exposed hair; Mishnah Nega‘im 14:4. (Sifra Meṣora‘ Pereq 2 disagrees with the baraita here and the Mishnah and holds that the insistence on the shaving of all hair in both inclusions requires that any single one of the properties mentioned in the analysis of the detail, hair growing in bunches or visible, has to be shaved but nothing else. The Tanna of Sifra holds that practice follows interpretation closely.). “With an awl”, since an awl is made of metal, so anything made of metal³¹¹In Babylonian sources, Kiddushin.21b">Babli 21b, Mekhilta dR.Ismael Neziqin 2, Sifry Deut # 122, this is an argument of Rebbi, in Mekhilta dR.Šim‘on b.Jochai, of R. Yose ben Jehudah: Any metal implement which can be used for piercing is called “awl”. The most detailed analysis of the verse is in the Kiddushin.21b">Babli, 21b, (Deuteronomy.15.17">Midrash Haggadol Deut. 15:17) where the inclusion-exclusion methodology of R. Ismael is shown to lead to the admissibility of any metal piercing instrument and the addition-subtraction methodology of R. Aqiba to the inclusion of all mechanical and the exclusion of chemical means.. Rebbi Yose said, this is a large drill³¹²In Sifry Deut # 122, Deuteronomy.15.17">Midrash Haggadol Deut. on Deut. 15:17: This is the large awl. The Yerushalmi text seems to be the original.. Rebbi Yose ben Rebbi Jehudah says, that is the engraving-knife. “He shall bring him to the door.³¹³Exodus.21.6">Ex. 21:6; cf. Deuteronomy.15.17">Deut. 15:17.” I could think, even if it was lying flat. The verse says, “or to the door-post”. Since the door-post is upright, so also the door has to be upright³¹⁴Kiddushin.22b">Babli 22b, Mekhilta dR.Ismael Neziqin 2, Mekhilta dR.Šim‘on b.Jochai p. 163.: a shame to him and to his family³¹⁵They violated their obligation to support their relative when he could not fend for himself..

תַּנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. וְלָמָּה אֶל הַדֶּלֶת. שֶׁעַל יְדֵי דֶּלֶת יָֽצְאוּ מֵעַבְדּוּת לַחֵירוּת. שָׁאֲלוּ הַתַּלְמִידִים אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי. מָה רָאָה הָעֶבֶד הַזֶּה לִירָצַע בְּאָזְנוֹ יוֹתֵר מִכָּל־אֵיבָרָיו. אָמַר לָהֶן. אוֹזֶן שֶׁשָּֽׁמְעָה מֵהַר סִינַי לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי וּפִירְקָה מֵעָלֶיהָ עוֹל מַלְכוּת שָׁמַיִם וְקִיבְּלָה עָלֶיהָ עוֹל בָּשָׂר וְדָם. אוֹזֶן שֶׁשָּֽׁמְעָה לִפְנֵי הַר סִינַי כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים. וְהָלַךְ זֶה וְקָנָה אָדוֹן אַחֵר. לְפִיכָךְ תָּבוֹא הָאוֹזֶן וְתֵירָצַע. לְפִי שֶׁלֹּא שָׁמַר מַה שֶׁשָּֽׁמְעָה אָזְנוֹ. It was stated: Rebbi Eliezer ben Jacob says, why at the door? Because by the door they went from servitude to freedom³¹⁶By the blood of the Passover sacrifice on the doorposts in Egypt, Exodus.12.7">Ex. 12:7.. ³¹⁷Kiddushin.22b">Babli 22b; Mekhilta dR.Ismael Neziqin 2. The students asked Rabban Joḥanan ben Zakkai: Why should the slave be pierced in his ear rather than in any of his other body parts? He said to them, the ear which heard at Mount Sinai: “You shall have no other powers besides Me,” and removed from himself the yoke of the Kingdom of Heaven but accepted the yoke of flesh and blood; the ear which heard before Mount Sinai: “For the Children of Israel are My servants,” and went and acquired another master; therefore the ear should come and be pierced for he^317aThe slave. did not follow what his ear heard.

אָזְנוֹ. מָה אָזְנוֹ שֶׁנֶּאֱמַר לְהַלָּן יְמָנִית אַף כָּאן יְמָנִית. וְאִם אָמוֹר יֹאמַר הָעֶבֶד. שְׁתֵּי אֲמִירוֹת. אַחַת בְּסוֹף שֶׁשׁ וְאַחַת בִּתְחִילַּת שֶׁבַע. אַחַת בְּסוֹף שֶׁשׁ. עַד שֶׁהוּא בָּעֲבוֹדָתוֹ. וְאַחַת בִּתְחִילַּת שֶׁבַע. לֹא אֵצֵא חָפְשִׁי. אָהַבְתִּי אֶת אֲדוֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָיי. מְלַמֵּד שֶׁאֵינוֹ נִרְצַע עַד שֶׁיְּהֵא לוֹ אִשָּׁה וּבָנִים וּלְרַבּוֹ אִשָּׁה וּבָנִים. עַד שֶׁיְּהֵא אוֹהֵב אֶת רַבּוֹ וְרַבּוֹ אוֹהֲבוֹ. עַד שֶׁיִּתְבָּֽרְכוּ הַנְּכָסִים עַל יָדָיו. שֶׁנֶּאֱמַר כִּי טוֹב לוֹ עִמָּךְ. “His ear³¹⁸Exodus.21.6">Ex. 21:6..” Since “his ear” mentioned there³¹⁹This may refer either to the induction ceremony of the priests (Leviticus.8.23">Lev. 8:23,Leviticus.8.24">24) or the purification of the sufferer from skin disease (Leviticus.14.14">Lev. 14:14,Leviticus.14.17">17,Leviticus.14.25">25,Leviticus.14.28">28). In both cases, it is spelled out that blood was given on the right ear’s cartilage. means the right ear, also here the right ear³²⁰Mekhilta dR.Ismael,Neziqin 2; Sifry Deut. #122.. “If the slave says saying³²¹Exodus.21.5">Ex. 21:5. The interpretation of the emphatic infinitive construction as additional condition is characteristic of R. Aqiba’s interpretation; it is rejected by R. Ismael who considers it a regular feature of biblical syntax.”, two sayings, one at the end of the sixth year and one at the start of the seventh year³²²The slave has to give notice of his intention to remain in his servile state while he still is indentured and has to repeat it at the moment he should become free again. Kiddushin.22a">Babli 22a, Mekhilta dR.Ismael,Mišpaṭim 2; Mekhilta dR.Šim‘on b.Jochai p. 162; Sifry Deut. #121.. One at the end of the sixth year, while he still is in his servitude and one at the start of the seventh year, “I will not go free.³²³This is the statement required at the time of his planned release.” “I love my master, my wife, and my children.³²⁴Exodus.21.5">Ex. 21:5.” This teaches that he cannot be pierced unless he have a wife and children, unless he love his master and his master love him; unless the property be blessed because of him³²⁵Mekhilta dR.Ismael,Mišpaṭim2; Mekhilta dR.Šim‘on b.Jochai p. 162; Sifry Deut. #121; Midrash Tannaïm preserved in Deuteronomy.15.17">Midrash Haggadol Deut. 15:17. The last source is the only one which explicitly refers the mention of “the wife” to the Canaanite slave given to him by his master (cf. Exodus.21.5">Rashi to Ex. 21:5), not to the Jewish wife and her children who also have to be sustained by his master (Exodus.21.3">Ex. 21:3). as it is said: “For he feels well with you³²⁴Exodus.21.5">Ex. 21:5..”

וְקוֹנֶה אֶת עַצְמוֹ בַּיּוֹבֵל. דִּכְתִיב וְיָצָא בַּיּוֹבֵל הוּא וּבָנָיו עִמּוֹ. וּבְמִיתַת הָאָדוֹן. דִּכְתִיב וְהָיָה לְךָ עֶבֶד עוֹלָם. כָּל־יְמֵי עוֹלָמוֹ שֶׁלָּאָדוֹן. “He regains his autonomy in the Jubilee,” as it is written: “He leaves in the Jubilee together with his children³²⁶Leviticus.25.54">Lev. 25:54. The text is misquoted; it reads וְיָצָא בִּשְׁנַת הַיֹּבֵל “he leaves in the Jubilee year.”.” “Or at the master’s death,” as it is written: “He shall be for you a perpetual slave,³²⁷Deuteronomy.15.17">Deut. 15:17. In contrast to the slave indentured for six years, the “pierced slave” does not serve the son. Mekhilta dR.Ismael Neziqin 2, end; Mekhilta dR.Šim‘on b.Jochai p. 164; Sifry Deut. #121.” all the days of his master’s lifetime.