## Kiddushin Daf 15b

###### Kiddushin 15b:1
[Kiddushin 15b:1](https://torahapp.org/share/book/Kiddushin/r/15b:1)

״וְאִם לֹא יִגָּאֵל בְּאֵלֶּה״ רַבִּי אוֹמֵר: בְּאֵלֶּה הוּא נִגְאָל, וְאֵין נִגְאָל בְּשֵׁשׁ.

**William Davidson Edition - English:**
A Hebrew slave sold to a gentile can be redeemed by his relatives, as it is stated: **“And if he is not redeemed by any of these,** then he shall go out in the Jubilee Year” (Leviticus 25:54). **Rabbi** Yehuda HaNasi **says: He can be redeemed** only **through these,** i.e., the assistance of his relatives, **and he is not redeemed after six** years of labor.


###### Kiddushin 15b:2
[Kiddushin 15b:2](https://torahapp.org/share/book/Kiddushin/r/15b:2)

שֶׁיָּכוֹל וַהֲלֹא דִּין הוּא, וּמָה מִי שֶׁאֵינוֹ נִגְאָל בְּאֵלֶּה – נִגְאָל בְּשֵׁשׁ, זֶה, שֶׁנִּגְאָל בְּאֵלֶּה – אֵינוֹ דִּין שֶׁנִּגְאָל בְּשֵׁשׁ? תַּלְמוּד לוֹמַר: ״בְּאֵלֶּה״ – בְּאֵלֶּה הוּא נִגְאָל, וְאֵין נִגְאָל בְּשֵׁשׁ.

**William Davidson Edition - English:**
Rabbi Yehuda HaNasi elaborates: **As I might have** argued that one sold to a gentile should be released after six years. Could this **not** be derived through an *a fortiori* **inference: If one who cannot be redeemed by these** relatives, i.e., a Hebrew slave who was sold to a Jew, as he cannot be redeemed by his relatives, nevertheless **is redeemed after six** years of labor, **is it not logical** that **this** Hebrew slave sold to a gentile, **who can be redeemed by these** relatives, **can** likewise **be redeemed after six** years of work? Therefore, **the verse states “by any of these,”** to emphasize that one sold to a gentile **can be redeemed** only **through these** relatives, **and he cannot be redeemed after six** years.


###### Kiddushin 15b:3
[Kiddushin 15b:3](https://torahapp.org/share/book/Kiddushin/r/15b:3)

וְאִי סָלְקָא דַעְתָּךְ יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, אַמַּאי קָאָמַר ״וּמָה מִי שֶׁאֵינוֹ נִגְאָל בְּאֵלֶּה״? נֵילַף ״שָׂכִיר״ ״שָׂכִיר״!

**William Davidson Edition - English:**
The Gemara explains the proof: **And if it enters your mind that** Rabbi Yehuda HaNasi **derives** the verbal analogy between **“hired worker”** and **“hired worker,” why** does he **say: If one who cannot be redeemed by these,** with regard to one who is sold to a Jew? **Let him derive** that *halakha* from the case of one sold to a gentile, through the verbal analogy between **“hired worker”** and **“hired worker.”** The term “hired worker” is used in reference to one sold to a gentile as well: “As a hired worker year by year he shall be with him” (Leviticus 25:53), and accordingly one can say that even one sold to a Jew can be redeemed by his relatives. The fact that he does not accept this claim indicates that Rabbi Yehuda HaNasi rejects the verbal analogy between “hired worker” and “hired worker.”


###### Kiddushin 15b:4
[Kiddushin 15b:4](https://torahapp.org/share/book/Kiddushin/r/15b:4)

אָמַר רַב נַחְמָן בַּר יִצְחָק: לְעוֹלָם יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, וְשָׁאנֵי הָכָא דְּאָמַר קְרָא ״יִגְאָלֶנּוּ״ – לָזֶה, וְלֹא לְאַחֵר.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** This proof can be refuted, as one can say that **actually** Rabbi Yehuda HaNasi **does derive** the verbal analogy between **“hired worker”** and **“hired worker,” and it is different here,** with regard to one sold to a gentile, **as the verse states:** “Either his uncle or his uncle’s son **may redeem him”** (Leviticus 25:49). This emphasis of “him” teaches that redemption is an option only **for this** slave **and not for another** type of slave.


###### Kiddushin 15b:5
[Kiddushin 15b:5](https://torahapp.org/share/book/Kiddushin/r/15b:5)

וּמַאן תַּנָּא דִּפְלִיג עֲלֵיהּ דְּרַבִּי? רַבִּי יוֹסֵי הַגְּלִילִי וְרַבִּי עֲקִיבָא. דְּתַנְיָא: ״לֹא יִגָּאֵל בְּאֵלֶּה״ רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״בְּאֵלֶּה״ – לְשִׁחְרוּר, בִּשְׁאָר כׇּל אָדָם – לְשִׁעְבּוּד. רַבִּי עֲקִיבָא אוֹמֵר: ״בְּאֵלֶּה״ – לְשִׁעְבּוּד, בִּשְׁאָר כׇּל אָדָם – לְשִׁחְרוּר.

**William Davidson Edition - English:**
With regard to the dispute itself the Gemara inquires: **And who is the *tanna*** who **disagrees with Rabbi** Yehuda HaNasi with regard to this? It is **Rabbi Yosei HaGelili and Rabbi Akiva. As it is taught** in a *baraita* concerning the verse: “And if **he is not redeemed by any of these”** (Leviticus 25:54), that **Rabbi Yosei HaGelili says:** The expression **“by any of these”** indicates that redemption by one’s relatives is **to freedom,** i.e., one becomes an entirely free man. But if a slave is redeemed **by anyone else** who pays the gentile master, it is **to slavery.** The redeemed slave becomes indentured to his redeemer until he repays the cost of his redemption through his work. **Rabbi Akiva says** the opposite: **By these** relatives he is redeemed **to slavery,** whereas if he is redeemed **by anyone else,** it is **to freedom.**


###### Kiddushin 15b:6
[Kiddushin 15b:6](https://torahapp.org/share/book/Kiddushin/r/15b:6)

מַאי טַעְמָא דְּרַבִּי יוֹסֵי הַגְּלִילִי? אָמַר קְרָא: ״אִם לֹא יִגָּאֵל בְּאֵלֶּה״ – אֶלָּא בְּאַחֵר – ״וְיָצָא בִּשְׁנַת הַיּוֹבֵל״. וְרַבִּי עֲקִיבָא אוֹמֵר: ״אִם לֹא יִגָּאֵל״ – אֶלָּא – ״בְּאֵלֶּה״, ״וְיָצָא בִּשְׁנַת הַיּוֹבֵל״. וְרַבִּי יוֹסֵי הַגְּלִילִי? מִידֵּי ״אֶלָּא בְּאֵלֶּה״ כְּתִיב?

**William Davidson Edition - English:**
The Gemara asks: **What is the reasoning of Rabbi Yosei HaGelili? The verse states** concerning a redeemed slave who is emancipated: **“If he is not redeemed by any of these”** relatives; **but** if he is redeemed **by another, “then he shall go out in the Jubilee Year,”** not earlier, as he becomes enslaved to him. **And Rabbi Akiva says: “If he is not redeemed”** in any other manner but **only “by any of these,” “then he shall go out in the Jubilee Year,”** i.e., if he is redeemed by relatives, he is emancipated only at the close of Yom Kippur of the Jubilee Year. By contrast, if he is redeemed by others he is emancipated immediately. **And** how does **Rabbi Yosei HaGelili** respond to this claim? He would ask: **Is it written: Only by any of these?**


###### Kiddushin 15b:7
[Kiddushin 15b:7](https://torahapp.org/share/book/Kiddushin/r/15b:7)

אֶלָּא בְּהַאי קְרָא קָמִיפַּלְגִי: ״אוֹ דֹדוֹ אוֹ בֶן דֹּדוֹ יִגְאָלֶנּוּ״ – זוֹ גְּאוּלַּת קְרוֹבִים, ״אוֹ הִשִּׂיגָה יָדוֹ״ – זוֹ גְּאוּלַּת עַצְמוֹ, ״וְנִגְאָל״ – זוֹ גְּאוּלַּת אֲחֵרִים.

**William Davidson Edition - English:**
**Rather,** as this suggested interpretation of the verse by Rabbi Akiva is clearly problematic, the Gemara retracts the previous explanation of the dispute and instead says that **they disagree with regard to** the precise meaning of **this verse:** “Either his uncle or his uncle’s son may redeem him, or any that is near of kin unto him of his family may redeem him; or if he becomes rich, and he is redeemed” (Leviticus 25:49). **“Either his uncle or his uncle’s son may redeem him”; this is the redemption** performed **by relatives. “Or if he becomes rich”**; **this is redemption** by **himself. “And he is redeemed”; this is redemption by other** people.


###### Kiddushin 15b:8
[Kiddushin 15b:8](https://torahapp.org/share/book/Kiddushin/r/15b:8)

רַבִּי יוֹסֵי הַגְּלִילִי סָבַר: מִקְרָא נִדְרָשׁ לְפָנָיו, שְׁדִי גְּאוּלַּת קְרוֹבִים אַגְּאוּלַּת עַצְמוֹ, מָה גְּאוּלַּת עַצְמוֹ לְשִׁחְרוּר – אַף גְּאוּלַּת קְרוֹבִים לְשִׁחְרוּר. וְרַבִּי עֲקִיבָא סָבַר: מִקְרָא נִדְרָשׁ לְאַחֲרָיו, שְׁדִי גְּאוּלַּת אֲחֵרִים אַגְּאוּלַּת עַצְמוֹ, מָה גְּאוּלַּת עַצְמוֹ לְשִׁחְרוּר – אַף גְּאוּלַּת אֲחֵרִים לְשִׁחְרוּר.

**William Davidson Edition - English:**
**Rabbi Yosei HaGelili maintains: A verse is interpreted homiletically** based on its juxtaposition to the verse immediately **preceding it.** Therefore, one should **cast,** i.e., compare, the case of **redemption** performed **by relatives to** the case of **redemption** performed **by himself: Just as redemption** performed **by himself** leads **to** complete **freedom, so too, redemption** performed **by relatives** leads **to freedom. And Rabbi Akiva maintains** that **a verse is interpreted homiletically** based on its juxtaposition to the verse immediately **after it.** Therefore one should **cast** the case of **redemption** performed **by others to** the case of **redemption** performed **by himself: Just as redemption** performed **by himself is to freedom, so too, redemption** performed **by others is to freedom,** whereas if he is redeemed by his relatives, he becomes enslaved to them.


###### Kiddushin 15b:9
[Kiddushin 15b:9](https://torahapp.org/share/book/Kiddushin/r/15b:9)

אִי הָכִי, ״בְּאֵלֶּה״ לְמָה לִי? אִי לָאו ״בְּאֵלֶּה״ הֲוָה אָמֵינָא מִקְרָא נִדְרָשׁ בֵּין לְפָנָיו בֵּין לְאַחֲרָיו, וְהַכֹּל לְשִׁחְרוּר.

**William Davidson Edition - English:**
The Gemara asks: **If so,** that this is their dispute, **why do I** need the phrase **“by any of these,”** according to both Rabbi Yosei HaGelili and Rabbi Akiva? The Gemara answers: **If** it were **not** for the phrase **“by any of these,” I would say** that **a verse is interpreted homiletically** based on its juxtaposition to the verse immediately **preceding it as well as** to the verse immediately **after it, and** therefore in **every** manner in which he is redeemed it is **to freedom.** The phrase “by any of these” limits this freedom either to relatives or other people, according to the respective opinions of Rabbi Yosei HaGelili and Rabbi Akiva.


###### Kiddushin 15b:10
[Kiddushin 15b:10](https://torahapp.org/share/book/Kiddushin/r/15b:10)

אִי הָכִי, הֲדַר קוּשְׁיָא לְדוּכְתֵּיהּ. אֶלָּא, בִּסְבָרָא קָמִיפַּלְגִי:

**William Davidson Edition - English:**
The Gemara asks: **If so,** that the different opinions are based on the phrase “by any of these,” then **the difficulty** with the opinion of Rabbi Akiva, that the verse does not say: If he is not redeemed in any other manner but only by any of these, **has returned to its place,** i.e., it is still valid, as this phrase indicates that Rabbi Yosei HaGelili’s interpretation of the verse is correct. **Rather,** Rabbi Yosei HaGelili and Rabbi Akiva **disagree with regard to reason.** Their dispute is a matter of logic and does not concern textual interpretation.


###### Kiddushin 15b:11
[Kiddushin 15b:11](https://torahapp.org/share/book/Kiddushin/r/15b:11)

רַבִּי יוֹסֵי הַגְּלִילִי סָבַר: מִסְתַּבְּרָא גְּאוּלַּת אֲחֵרִים לְשִׁיעְבּוּד, דְּאִי אָמְרַתְּ לְשִׁחְרוּר, הֲווֹ מִימַּנְעִי וְלָא פָּרְקִי לֵיהּ. וְרַבִּי עֲקִיבָא סָבַר: מִסְתַּבְּרָא גְּאוּלַּת קְרוֹבִים לְשִׁיעְבּוּד, דְּאִי אָמְרַתְּ לְשִׁחְרוּר, כׇּל יוֹמָא וְיוֹמָא אֲזַל וּמְזַבֵּין נַפְשֵׁיהּ.

**William Davidson Edition - English:**
The Gemara elaborates. **Rabbi Yosei HaGelili maintains: It stands to reason** that **redemption** performed **by others** is **to slavery, as, if you say** it is **to freedom, they will refrain and will not redeem him.** If the slave is required to serve them, and they incur no financial loss, they will redeem him. **And Rabbi Akiva maintains: It stands to reason** that **redemption** performed **by relatives** is **to slavery, as, if you say** it is **to freedom, each and every day he will go and sell himself** over and again, relying on his relatives to free him.


###### Kiddushin 15b:12
[Kiddushin 15b:12](https://torahapp.org/share/book/Kiddushin/r/15b:12)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי וְרַבִּי עֲקִיבָא, אֲבָל חֲכָמִים אוֹמְרִים: הַכֹּל לְשִׁחְרוּר.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: This is the statement of Rabbi Yosei HaGelili and Rabbi Akiva,** who hold that a slave is not invariably freed whenever he is redeemed from his gentile master. **But the Rabbis say** that in **every** case, when he is emancipated it is **to freedom.**


###### Kiddushin 15b:13
[Kiddushin 15b:13](https://torahapp.org/share/book/Kiddushin/r/15b:13)

מַאן חֲכָמִים? רַבִּי הִיא, דְּמַפֵּיק לֵיהּ לְהַאי ״בְּאֵלֶּה״ לִדְרָשָׁה אַחֲרִינָא, וּמִקְרָא נִדְרָשׁ בֵּין לְפָנָיו וּבֵין לְאַחֲרָיו.

**William Davidson Edition - English:**
The Gemara inquires: **Who** are these **Rabbis?** It is **Rabbi** Yehuda HaNasi, **who derives another exposition from this** term **“by any of these,”** as stated above. **And** Rabbi Yehuda HaNasi maintains that **a verse is interpreted homiletically** based on its juxtaposition to the verse immediately **preceding it as well as** to the verse immediately **after it.** Consequently, the Hebrew slave of a gentile is emancipated regardless of whether he is redeemed by relatives or other people.


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

וְרַבִּי, הַאי ״וְיָצָא בִּשְׁנַת הַיֹּבֵל״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״וְיָצָא בִּשְׁנַת הַיּוֹבֵל״

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi** Yehuda HaNasi, **what does he do with** the verse: “And if he is not redeemed by any of these means, **then he shall go out in the Jubilee Year”** (Leviticus 25:54)? The Gemara answers: **He requires** this verse **for that which is taught** in a *baraita* with regard to the verse: **“Then he shall go out in the Jubilee Year.”** If the slave is not redeemed prior to this point in time he leaves his gentile master only in the Jubilee Year.