## Kiddushin Daf 14b

###### Kiddushin 14b:1
[Kiddushin 14b:1](https://torahapp.org/share/book/Kiddushin/r/14b:1)

לִמְסוּלְיָם שֶׁאֵין לוֹ עָקֵב! אִם כֵּן נִיכְתּוֹב קְרָא ״נָעַל״, מַאי ״הַנָּעַל״? שָׁמְעַתְּ מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
**sandals [*mesulayim*] that have no heels,** which do not qualify as shoes. The Gemara answers: **If so,** that the term is stated only for that purpose, **let the verse write “shoe.” What** is the meaning of **“the shoe”? Learn** the **two** previously stated conclusions **from it.**


###### Kiddushin 14b:2
[Kiddushin 14b:2](https://torahapp.org/share/book/Kiddushin/r/14b:2)

**מַתְנִי׳** עֶבֶד עִבְרִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר, וְקוֹנֶה עַצְמוֹ בְּשָׁנִים, וּבַיּוֹבֵל, וּבְגִרְעוֹן כֶּסֶף. יְתֵירָה עָלָיו אָמָה הָעִבְרִיָּה שֶׁקּוֹנָה אֶת עַצְמָהּ בְּסִימָנִין. הַנִּרְצָע, נִקְנֶה בִּרְצִיעָה, וְקוֹנֶה אֶת עַצְמוֹ בַּיּוֹבֵל, וּבְמִיתַת הָאָדוֹן.

**William Davidson Edition - English:**
**MISHNA:** **A Hebrew slave** can be **acquired** by his master **through money or through a document, and** he can **acquire himself,** i.e., he is emancipated, **through years,** i.e., when he completes his six years of labor, **or through the** advent of the **Jubilee** Year, **or through the deduction of money.** The slave can redeem himself during the six years by paying for his remaining years of slavery. **A Hebrew maidservant** has one mode of emancipation **more than him, as she acquires herself through signs** indicating puberty. A slave **who is pierced** after serving six years is **acquired** as a slave for a longer period **through piercing** his ear with an awl, **and** he **acquires himself through the** advent of the **Jubilee** Year **or through** the **death of the master.**


###### Kiddushin 14b:3
[Kiddushin 14b:3](https://torahapp.org/share/book/Kiddushin/r/14b:3)

**גְּמָ׳** עֶבֶד עִבְרִי נִקְנֶה בְּכֶסֶף. מְנָלַן? אָמַר קְרָא: ״מִכֶּסֶף מִקְנָתוֹ״ – מְלַמֵּד שֶׁנִּקְנֶה בְּכֶסֶף. אַשְׁכְּחַן עֶבֶד עִבְרִי הַנִּמְכָּר לְנׇכְרִי, הוֹאִיל וְכׇל קִנְיָנוֹ בְּכֶסֶף,

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that **a Hebrew slave** can be **acquired through money.** The Gemara asks: **From where do we** derive this *halakha*? The Gemara answers that the **verse states: “Out of the money that he was bought for”** (Leviticus 25:51), which **teaches** that he can be **acquired through money.** The Gemara asks: **We found** that **a Hebrew slave who is sold to a gentile** is acquired with money, which is the case discussed in that verse, but this proves nothing with regard to a Jew sold to a Jew. One could argue that **since all of the acquisitions** of a gentile are performed only **with money,** he can likewise purchase a Hebrew slave with money.


###### Kiddushin 14b:4
[Kiddushin 14b:4](https://torahapp.org/share/book/Kiddushin/r/14b:4)

נִמְכָּר לְיִשְׂרָאֵל מְנָלַן? אָמַר קְרָא: ״וְהׇפְדֵּה״ – מְלַמֵּד שֶׁמְּגָרַעַת פִּדְיוֹנָהּ, וְיוֹצְאָה.

**William Davidson Edition - English:**
But **from where do we** derive that a Hebrew slave can be **sold to a Jew** with money? The Gemara explains that with regard to a Hebrew maidservant, the **verse states:** “Then he shall let her **be redeemed”** (Exodus 21:8), which **teaches** that if she acquires money and wishes to be emancipated before her time is complete, she **deducts** a sum **from her redemption.** The maidservant can deduct the value of time served from her purchase price and pay the remaining amount, and she then **is emancipated.** This teaches that a Hebrew maidservant is acquired through money, a *halakha* that applies to a male slave as well.


###### Kiddushin 14b:5
[Kiddushin 14b:5](https://torahapp.org/share/book/Kiddushin/r/14b:5)

אַשְׁכְּחַן אָמָה הָעִבְרִיָּה, הוֹאִיל וּמִיקַּדְּשָׁה בְּכֶסֶף – מִיקַּנְיָא בְּכֶסֶף, עֶבֶד עִבְרִי מְנָלַן? אָמַר קְרָא: ״כִּי יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים״ – מַקִּישׁ עִבְרִי לְעִבְרִיָּה.

**William Davidson Edition - English:**
The Gemara asks: Although **we found** this *halakha* with regard to **a Hebrew maidservant,** one cannot extrapolate from there to this case, as it is possible that it applies only to a female. The reason for this is that **since** she is ordinarily **betrothed through money,** she can also be **acquired** as a maidservant **through money. From where do we** derive that **a Hebrew slave** can likewise be acquired through money? The Gemara answers that the **verse states: “If your brother, a Hebrew man, or a Hebrew woman is sold to you, and he shall serve you six years”** (Deuteronomy 15:12). This verse **juxtaposes a Hebrew man to a Hebrew woman,** indicating that the modes through which they are acquired are the same.


###### Kiddushin 14b:6
[Kiddushin 14b:6](https://torahapp.org/share/book/Kiddushin/r/14b:6)

אַשְׁכְּחַן מְכָרוּהוּ בֵּית דִּין, הוֹאִיל וְנִמְכָּר בְּעַל כּוֹרְחוֹ, מוֹכֵר עַצְמוֹ מְנָלַן?

**William Davidson Edition - English:**
The Gemara further asks: **We found** a source in this verse for **a slave who is sold by the court.** This verse is referring to a thief who is unable to repay the value of his theft and is sold as a slave so that he can repay his debt. One can therefore argue that this case is unique, **since** he is **sold against his will. From where do we** derive that one who **sells himself** can be sold through money?


###### Kiddushin 14b:7
[Kiddushin 14b:7](https://torahapp.org/share/book/Kiddushin/r/14b:7)

יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״. הָנִיחָא לְמַאן דְּיָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, אֶלָּא לְמַאן דְּלָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara answers: One **derives** this through a verbal analogy between the terms **“hired worker”** and **“hired worker.”** This term appears both with regard to one who sells himself: “As a hired worker and as a settler he shall be with you” (Leviticus 25:40), and with regard to one who is sold by the court: “For double of the hire of a hired worker he has served you” (Deuteronomy 15:18). The Gemara asks: **This works out well according to the one who** derives this verbal analogy between the terms **“hired worker”** and **“hired worker.” But according to the one who does not derive** the verbal analogy between **“hired worker”** and **“hired worker,” what can be said?** From where does he derive that one who sells himself may be purchased with money?


###### Kiddushin 14b:8
[Kiddushin 14b:8](https://torahapp.org/share/book/Kiddushin/r/14b:8)

אָמַר קְרָא: ״וְכִי תַשִּׂיג״ – מוּסָף עַל עִנְיָן רִאשׁוֹן, וְיִלְמַד עֶלְיוֹן מִתַּחְתּוֹן.

**William Davidson Edition - English:**
The Gemara answers: The **verse states** at the start of the passage dealing with one sold to a gentile: **“And if** a stranger who is a settler with you **becomes rich”** (Leviticus 25:47). The conjunction “and” serves to **add to the first matter,** i.e., the passage discussing one who sells himself to a Jew, as it joins the two issues. And therefore **let the above case** of one who sells himself to a Jew **be derived from the case below** of one who is sold to a gentile: Just as one who is sold to a gentile can be acquired with money, so too, one who sells himself to a Jew can be acquired with money.


###### Kiddushin 14b:9
[Kiddushin 14b:9](https://torahapp.org/share/book/Kiddushin/r/14b:9)

וּמַאן תַּנָּא דְּלָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״? הַאי תַּנָּא הוּא, דְּתַנְיָא: הַמּוֹכֵר עַצְמוֹ נִמְכָּר לְשֵׁשׁ, וְיָתֵר עַל שֵׁשׁ, מְכָרוּהוּ בֵּית דִּין – אֵינוֹ נִמְכָּר אֶלָּא לְשֵׁשׁ.

**William Davidson Edition - English:**
The Gemara comments: **And who** is the *tanna* **who does not derive** the verbal analogy between **“hired worker”** and **“hired worker”? It is this *tanna*, as it is taught in** a *baraita*: One who **sells himself** as a slave **is sold for six** years, **and** if he wishes he can be sold for **more than six** years, whereas one who is **sold by the court is sold only for six** years, but no more.


###### Kiddushin 14b:10
[Kiddushin 14b:10](https://torahapp.org/share/book/Kiddushin/r/14b:10)

הַמּוֹכֵר עַצְמוֹ אֵינוֹ נִרְצָע, מְכָרוּהוּ בֵּית דִּין – נִרְצָע. מוֹכֵר עַצְמוֹ אֵין מַעֲנִיקִים לוֹ, מְכָרוּהוּ בֵּית דִּין – מַעֲנִיקִים לוֹ. הַמּוֹכֵר עַצְמוֹ אֵין רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְּנַעֲנִית, מְכָרוּהוּ בֵּית דִּין – רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְּנַעֲנִית.

**William Davidson Edition - English:**
The *baraita* adds that there are additional differences between these two slaves: **One who sells himself may not be pierced** with an awl, whereas one who is **sold by the court may be pierced** with an awl. One who **sells himself is not granted** a severance gift by his master when he is emancipated, whereas one who is **sold by the court is granted** a severance gift. With regard to **one who sells himself, his master may not provide him** with **a Canaanite maidservant** as a wife to produce slave children, whereas with regard to one **sold by the court, his master may provide him** with **a Canaanite maidservant.**


###### Kiddushin 14b:11
[Kiddushin 14b:11](https://torahapp.org/share/book/Kiddushin/r/14b:11)

רַבִּי אֶלְעָזָר אוֹמֵר: זֶה וָזֶה אֵינוֹ נִמְכָּר אֶלָּא לְשֵׁשׁ, זֶה וָזֶה נִרְצָע, וָזֶה וָזֶה מַעֲנִיקִים לוֹ, וְזֶה וָזֶה רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְּנַעֲנִית. מַאי לָאו בְּהָא קָמִיפַּלְגִי, דְּתַנָּא קַמָּא לָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, וְרַבִּי אֶלְעָזָר יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״?

**William Davidson Edition - English:**
**Rabbi Elazar says** that there is no difference between these two types of slaves. Rather, both **this** slave **and that** slave may be **sold for only six** years; both **this and that** one may be **pierced** with an awl, both **this and that** one **are granted** a severance gift, and in both **this** case **and that** case **his master may provide him** with **a Canaanite maidservant. What, is it not** the case that **they disagree with regard to this, that the first *tanna* does not derive** the verbal analogy between **“hired worker”** and **“hired worker,” and Rabbi Elazar derives** the verbal analogy between **“hired worker”** and **“hired worker”?** If one holds that the two cases are juxtaposed, one will equate the *halakhot* of both slaves. This is the opinion of Rabbi Elazar, in contrast to the opinion of the first *tanna*, who holds that the *halakhot* of each type of slave are discrete.


###### Kiddushin 14b:12
[Kiddushin 14b:12](https://torahapp.org/share/book/Kiddushin/r/14b:12)

אָמַר רַב טָבְיוֹמֵי מִשְּׁמֵיהּ דְּאַבָּיֵי: דְּכוּלֵּי עָלְמָא יָלֵיף ״שְׂכִיר״ ״שָׂכִיר״, וְהָכָא בְּהַאי קְרָא קָמִיפַּלְגִי: מַאי טַעְמָא דְּתַנָּא קַמָּא דְּאָמַר מוֹכֵר עַצְמוֹ נִמְכָּר לְשֵׁשׁ וְיָתֵר עַל שֵׁשׁ? מִיעֵט רַחֲמָנָא גַּבֵּי מְכָרוּהוּ בֵּית דִּין: ״וַעֲבָדְךָ שֵׁשׁ שָׁנִים״ – זֶה, וְלֹא מוֹכֵר עַצְמוֹ.

**William Davidson Edition - English:**
**Rav Tavyumei said in the name of Abaye:** That is not so; rather, **everyone derives** the verbal analogy between **“hired worker”** and **“hired worker,” and here,** in the dispute in the *baraita*, **they disagree about this** following **verse. What is the reasoning** of **the first *tanna*, who says** that one who **sells himself is sold for six** years **and more than six** years? He maintains that with regard to one **sold by the court, the Merciful One excludes** a certain case by the verse: “If your brother, a Hebrew man, or a Hebrew woman, is sold to you, **and he shall serve you six years”** (Deuteronomy 15:12). That teaches that only **this** type of slave serves for six years and no more, but the same does **not** apply to one who **sells himself.** If he so stipulates, he may serve for more than six years.


###### Kiddushin 14b:13
[Kiddushin 14b:13](https://torahapp.org/share/book/Kiddushin/r/14b:13)

וְאִידָּךְ: ״וַעֲבָדְךָ״ – לְךָ, וְלֹא לְיוֹרֵשׁ.

**William Davidson Edition - English:**
The Gemara explains: **And the other,** Rabbi Elazar, learns a different *halakha* from this verse. **“And he shall serve you”** means that he works **for you and not for an heir** other than a son. If a master has no sons, his slave is not transferred as an inheritance to a daughter or to a brother like his other property. If he does have sons, they inherit a Hebrew slave.


###### Kiddushin 14b:14
[Kiddushin 14b:14](https://torahapp.org/share/book/Kiddushin/r/14b:14)

וְאִידָּךְ? ״וַעֲבָדְךָ״ אַחֲרִינָא כְּתִיב. וְאִידַּךְ? הַהוּא לְהַרְצָאַת אָדוֹן הוּא דַּאֲתָא.

**William Davidson Edition - English:**
The Gemara asks: **And the other,** the first *tanna*, from where does he derive that a slave is not transferred as an inheritance? The Gemara answers that the phrase, **“And he shall serve you,”** is **written another** time, and he derives this *halakha* from there. The Gemara asks: **And the other,** Rabbi Elazar, what does he do with that other verse? The Gemara answers: In his opinion **that** verse **comes to appease the master.** The verse emphasizes that the servitude is of limited duration to encourage the master to free the slave without hesitation.


###### Kiddushin 14b:15
[Kiddushin 14b:15](https://torahapp.org/share/book/Kiddushin/r/14b:15)

מַאי טַעְמָא דְּתַנָּא קַמָּא דְּאָמַר מוֹכֵר עַצְמוֹ אֵינוֹ נִרְצָע? מִדְּמַיעֵט רַחֲמָנָא גַּבֵּי מְכָרוּהוּ בֵּית דִּין: ״וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ״ – אׇזְנוֹ שֶׁלּוֹ, וְלֹא אׇזְנוֹ שֶׁל מוֹכֵר עַצְמוֹ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reasoning of the first *tanna*, who says** that one who **sells himself is not pierced** with an awl? The Gemara answers: He derives this **from** the fact that **with regard to one sold by the court, the Merciful One excludes** a certain case by the verse: **“And his master shall pierce his ear with an awl”** (Exodus 21:6), which teaches: **His ear,** of this slave, **and not the ear of** a slave who **sells himself.**