## Kiddushin Daf 16a

###### Kiddushin 16a:1
[Kiddushin 16a:1](https://torahapp.org/share/book/Kiddushin/r/16a:1)

– בְּנׇכְרִי שֶׁיֶּשְׁנוֹ תַּחַת יָדֶךָ, אוֹ אֵינוֹ אֶלָּא בְּנׇכְרִי שֶׁאֵינוֹ תַּחַת יָדֶךָ? אָמַרְתָּ, וְכִי מָה אֶפְשָׁר לַעֲשׂוֹת לוֹ? הָא אֵין הַכָּתוּב מְדַבֵּר אֶלָּא בְּנׇכְרִי שֶׁיֶּשְׁנוֹ תַּחַת יָדֶךָ.

**William Davidson Edition - English:**
This indicates that the verse is stated **with regard to a gentile who is under your authority,** i.e., one who is subject to Jewish rule. **Or** perhaps you will say that the verse is stated **only with regard to a gentile who is not under your authority.** This is not possible, as **you say: But what can be done to him** to compel him to obey the Torah’s commands? Consequently, **the verse must be speaking of nothing other** than **a gentile who is under your authority.**


###### Kiddushin 16a:2
[Kiddushin 16a:2](https://torahapp.org/share/book/Kiddushin/r/16a:2)

וּבִשְׁטָר. מְנָלַן? אָמַר עוּלָּא: אָמַר קְרָא: ״אִם אַחֶרֶת יִקַּח לוֹ״ – הִקִּישָׁהּ הַכָּתוּב לְאַחֶרֶת, מָה אַחֶרֶת מִקַּנְיָא בִּשְׁטָר – אַף אָמָה הָעִבְרִיָּה מִקַּנְיָא בִּשְׁטָר.

**William Davidson Edition - English:**
§ The mishna teaches: A Hebrew slave can be acquired by his master through money **or through a document.** The Gemara asks: **From where do we** derive that he can be acquired through a document? **Ulla said: The verse states** with regard to a Hebrew maidservant: **“If he takes himself another wife”** (Exodus 21:10). **The verse** thereby **juxtaposes** a Hebrew maidservant **to another** woman who is betrothed: **Just as another** woman **can be acquired** by her husband **through a document** (see 2a), **so too, a Hebrew maidservant can be acquired through a document.**


###### Kiddushin 16a:3
[Kiddushin 16a:3](https://torahapp.org/share/book/Kiddushin/r/16a:3)

הָנִיחָא לְמַאן דְּאָמַר: שְׁטַר אָמָה הָעִבְרִיָּה אָדוֹן כּוֹתְבוֹ, אֶלָּא לְמַאן דְּאָמַר: אָב כּוֹתְבוֹ, מַאי אִיכָּא לְמֵימַר? דְּאִיתְּמַר: שְׁטַר אָמָה הָעִבְרִיָּה, מִי כּוֹתְבוֹ? רַב הוּנָא אָמַר: אָדוֹן כּוֹתְבוֹ, רַב חִסְדָּא אָמַר: אָב כּוֹתְבוֹ. הָנִיחָא לְרַב הוּנָא, אֶלָּא לְרַב חִסְדָּא מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who says** that the **master writes the document** of a **Hebrew maidservant,** just as a betrothal document is written by the husband. **But according the one who says** that the **father writes it,** in the manner of a document of sale, **what can be said?** According to that opinion, the document of a Hebrew maidservant is not similar to a betrothal document. **As it was stated** that *amora’im* disagreed about this matter: With regard to **the document** of **a Hebrew maidservant, who writes it? Rav Huna says:** The **master writes it. Rav Ḥisda says:** The **father writes it. This works out well according to** the opinion of **Rav Huna, but according to** the opinion of **Rav Ḥisda, what can be said?**


###### Kiddushin 16a:4
[Kiddushin 16a:4](https://torahapp.org/share/book/Kiddushin/r/16a:4)

אָמַר רַב אַחָא בַּר יַעֲקֹב: אָמַר קְרָא: ״לֹא תֵצֵא כְּצֵאת הָעֲבָדִים״ – אֲבָל נִקְנֵית הִיא כְּקִנְיַן עֲבָדִים. וּמַאי נִיהוּ – שְׁטָר.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said** that this *halakha* is derived from a different source. **The verse states** with regard to a Hebrew maidservant: **“She shall not go out as the men slaves do”** (Exodus 21:7). One can infer: **But she can be acquired in** the manner of **the acquisition of** Canaanite **male slaves. And what is** this mode of acquisition? It is **a document.**


###### Kiddushin 16a:5
[Kiddushin 16a:5](https://torahapp.org/share/book/Kiddushin/r/16a:5)

וְאֵימָא: אֲבָל נִקְנֵית הִיא כְּקִנְיַן עֲבָדִים, וּמַאי נִיהוּ – חֲזָקָה! אָמַר קְרָא: ״וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם״ – אוֹתָם בַּחֲזָקָה, וְלֹא אַחֵר בַּחֲזָקָה.

**William Davidson Edition - English:**
The Gemara asks: **But** one can **say** that the inference should be a different one: **But she can be acquired in** the manner of **the acquisition of** Canaanite **male slaves, and what is** this mode of acquisition? It is **possession.** The Gemara answers that one cannot interpret that verse in this manner, as **the verse states** with regard to Canaanite slaves: **“And you shall bequeath them to your children after you”** (Leviticus 25:46), which indicates that you can acquire only **them,** i.e., Canaanite slaves, **through possession,** like an inherited tract of land, **but other** slaves **cannot** be acquired **through possession.**


###### Kiddushin 16a:6
[Kiddushin 16a:6](https://torahapp.org/share/book/Kiddushin/r/16a:6)

וְאֵימָא: אוֹתָם בִּשְׁטָר, וְלֹא אַחֵר בִּשְׁטָר! הָכְתִיב ״לֹא תֵצֵא כְּצֵאת הָעֲבָדִים״. וּמָה רָאִיתָ?

**William Davidson Edition - English:**
The Gemara asks: **But** if so, one can equally **say** that **they,** Canaanite slaves, can be acquired **through a document, but others cannot** be acquired **through a document.** The Gemara answers: **Isn’t it written: “She shall not go out as the men slaves do”** (Exodus 21:7), and this is explained to mean that she, like other slaves, can be acquired through a document. The Gemara asks: Since these two verses can be explained in either manner, **what did you see** that led you to compare a Hebrew maidservant to a Canaanite slave with regard to a document, and what led you to differentiate her from a Canaanite slave with regard to acquisition through possession? Perhaps the opposite should be the case, i.e., she is similar to a Canaanite slave with regard to possession and differs from him concerning acquisition through a document?


###### Kiddushin 16a:7
[Kiddushin 16a:7](https://torahapp.org/share/book/Kiddushin/r/16a:7)

מִסְתַּבְּרָא, שְׁטָר הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן מוֹצִיאה בְּבַת יִשְׂרָאֵל. אַדְּרַבָּה, חֲזָקָה הֲוָה לֵיהּ לְרַבּוֹיֵי, שֶׁכֵּן קוֹנָה בְּנִכְסֵי הַגֵּר! בְּאִישׁוּת מִיהַת לָא אַשְׁכְּחַן. אִי בָּעֵית אֵימָא: לְהָכִי אַהֲנִי ״אִם אַחֶרֶת״.

**William Davidson Edition - English:**
The Gemara answers: **It stands to reason** that **a document should be included** in the acquisition of a slave, **as** a document is powerful in that it can **release a Jewish woman,** in the form of a bill of divorce. The Gemara rejects this argument: **On the contrary, possession should be included, as it can effect acquisition** in the case **of the property of a convert** who died without leaving heirs, whereas no other mode can be used to acquire such property. The Gemara answers: Nevertheless, **with regard to marriage, in any event, one does not find** acquisition by means of possession. **If you wish, say** another answer: It is **to that end,** i.e., to determine in which way to compare a Hebrew maidservant to a Canaanite slave, that the verse **“if** he takes **another,” is effective,** as it indicates that the acquisition of a Hebrew maidservant includes a mode of acquisition used in betrothal, i.e., a document.


###### Kiddushin 16a:8
[Kiddushin 16a:8](https://torahapp.org/share/book/Kiddushin/r/16a:8)

וְרַב הוּנָא, הַאי ״לֹא תֵצֵא כְּצֵאת הָעֲבָדִים״ מַאי דָּרֵישׁ בֵּיהּ? הָהוּא מִיבְּעֵי לֵיהּ: שֶׁאֵינָהּ יוֹצְאָה בְּרָאשֵׁי אֵבָרִים כְּעֶבֶד. וְרַב חִסְדָּא? אִם כֵּן, לִכְתּוֹב קְרָא: ״לֹא תֵּצֵא כָּעֲבָדִים״, מַאי ״כְּצֵאת הָעֲבָדִים״? – שְׁמַע מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
The Gemara asks: **And Rav Huna, what does he learn from this** verse: **“She shall not go out as the men slaves do”** (Exodus 21:7)? The Gemara answers: **He requires that** verse to teach **that she is not released on** account of an injury **to** the **extremities like** a Canaanite **slave.** If a master injures one of her limbs she is not emancipated, as explained in greater detail below. The Gemara asks: **And Rav Ḥisda,** from where does he derive this *halakha*? The Gemara answers: **If so,** that it is teaching only one *halakha*, **let the verse write: She shall not go out as the men slaves. What** is the reason for the additional term **“as the men slaves do”? Conclude two** conclusions **from it:** She is not freed due to injured limbs, and like a slave, she too can be acquired by means of a document.


###### Kiddushin 16a:9
[Kiddushin 16a:9](https://torahapp.org/share/book/Kiddushin/r/16a:9)

וְקוֹנֶה אֶת עַצְמוֹ בְּשָׁנִים. דִּכְתִיב: ״שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת וְגוֹ׳״

**William Davidson Edition - English:**
§ The mishna teaches: **And** a Hebrew slave **can acquire himself after** six **years** of work. The Gemara cites the source for this *halakha*: **As it is written: “Six years he shall labor; and in the seventh** he shall go out free for nothing” (Exodus 21:2).


###### Kiddushin 16a:10
[Kiddushin 16a:10](https://torahapp.org/share/book/Kiddushin/r/16a:10)

בַּיּוֹבֵל. דִּכְתִיב: ״עַד שְׁנַת הַיֹּבֵל יַעֲבֹד עִמָּךְ״.

**William Davidson Edition - English:**
§ The mishna further states that a Hebrew slave is emancipated **in the Jubilee** Year. The Gemara explains that this is **as it is written: “He shall labor with you until the Jubilee Year”** (Leviticus 25:40).


###### Kiddushin 16a:11
[Kiddushin 16a:11](https://torahapp.org/share/book/Kiddushin/r/16a:11)

בְּגִרְעוֹן כֶּסֶף. אָמַר חִזְקִיָּה: דְּאָמַר קְרָא: ״וְהׇפְדֵּה״ – מְלַמֵּד שֶׁמְּגָרַעַ[ת] פִּדְיוֹנָהּ וְיוֹצְאָה. תָּנָא: וְקוֹנֶה אֶת עַצְמוֹ בְּכֶסֶף וּבְשָׁוֶה כֶּסֶף וּבִשְׁטָר.

**William Davidson Edition - English:**
§ The mishna teaches that a Hebrew slave can be freed **through the deduction of money. Ḥizkiyya says** that the reason is **that 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** the value of the years that she has not yet worked from the cost of **her redemption, and is emancipated.** The same *halakha* applies to a slave. A *tanna* **taught: And** a slave **can acquire himself with money, with** an item **worth money, and with a document.**


###### Kiddushin 16a:12
[Kiddushin 16a:12](https://torahapp.org/share/book/Kiddushin/r/16a:12)

בִּשְׁלָמָא כֶּסֶף, דִּכְתִיב: ״מִכֶּסֶף מִקְנָתוֹ״; שָׁוֶה כֶּסֶף נָמֵי, ״יָשִׁיב גְּאֻלָּתוֹ״ אָמַר רַחֲמָנָא, לְרַבּוֹת שָׁוֶה כֶּסֶף כְּכֶסֶף; אֶלָּא הַאי שְׁטָר הֵיכִי דָמֵי? אִילֵּימָא דִּכְתַב לֵיהּ שְׁטָרָא אַדְּמֵיהּ, הַיְינוּ כֶּסֶף!

**William Davidson Edition - English:**
The Gemara comments: **Granted,** he can be acquired through **money, as it is written: “Out of the money that he was bought for”** (Leviticus 25:51). Likewise, it is **also** clear that he can be acquired with an item **worth money,** as **the Merciful One states: “He shall give back the price of his redemption”** (Leviticus 25:51), which serves **to include** an item of **monetary value,** which is considered **like money.** In other words, any item of value can be used to redeem a slave. **But** with regard to **this document** mentioned here, **what are the circumstances? If we say that** the slave **wrote** a promissory **note for his own money, that is** the same as **money.** What is the difference between the two cases?


###### Kiddushin 16a:13
[Kiddushin 16a:13](https://torahapp.org/share/book/Kiddushin/r/16a:13)

אֶלָּא, שִׁיחְרוּר – שְׁטָר לְמָה לִי? לֵימָא לֵיהּ בְּאַפֵּי תְרֵי: ״זִיל״, אִי נָמֵי בְּאַפֵּי בֵּי דִינָא: ״זִיל״. אָמַר רָבָא: זֹאת אוֹמֶרֶת עֶבֶד עִבְרִי גּוּפוֹ קָנוּי, וְהָרַב שֶׁמָּחַל עַל גִּרְעוֹנוֹ – אֵין גִּרְעוֹנוֹ מָחוּל.

**William Davidson Edition - English:**
**Rather,** this is referring to a document of **manumission** written by the master when the slave is emancipated. The Gemara asks: **Why do I** need **a document** for this purpose? **Let him say in the presence of two** witnesses: **Go** free. **Alternatively,** let him say **before a court: Go** free. **Rava says: That is to say** that **the body of a Hebrew slave is owned** by his master, and this is not merely a monetary debt. **And** in the case of **a master who relinquishes his deduction,** i.e., the money that the slave must return for the years he has not yet served, **his deduction is not relinquished.** Although one can relinquish a monetary debt verbally, this is insufficient to release a slave whose body is owned by his master. A document is required to effect his freedom.


###### Kiddushin 16a:14
[Kiddushin 16a:14](https://torahapp.org/share/book/Kiddushin/r/16a:14)

יְתֵירָה עָלָיו, אָמָה הָעִבְרִיָּה. אָמַר רֵישׁ לָקִישׁ: אָמָה הָעִבְרִיָּה קוֹנָה אֶת עַצְמָהּ בְּמִיתַת הָאָב מֵרְשׁוּת אָדוֹן, מִקַּל וָחוֹמֶר: וּמָה סִימָנִין שֶׁאֵין מוֹצִיאִין מֵרְשׁוּת אָב – מוֹצִיאִין מֵרְשׁוּת אָדוֹן, מִיתָה שֶׁמּוֹצִיאָה מֵרְשׁוּת אָב – אֵינוֹ דִּין שֶׁמּוֹצִיאָה מֵרְשׁוּת אָדוֹן?

**William Davidson Edition - English:**
§ The mishna teaches that **a Hebrew maidservant has** one mode of emancipation **more than** a Hebrew slave, as she acquires herself through signs indicating puberty. **Reish Lakish says: A Hebrew maidservant acquires herself from the master’s authority through the death of** her **father.** This is derived **through an *a fortiori*** inference: **If signs** indicating puberty, **which do not release her from** her **father’s authority,** as, although she develops signs of puberty she remains under her father’s authority with regard to certain matters, nevertheless **release her from the master’s authority, is it not logical that death, which releases her** entirely **from** her **father’s authority,** should **release her from** her **master’s authority?**


###### Kiddushin 16a:15
[Kiddushin 16a:15](https://torahapp.org/share/book/Kiddushin/r/16a:15)

מֵיתִיבִי רַב הוֹשַׁעְיָא: יְתֵירָה עָלָיו אָמָה הָעִבְרִיָּה שֶׁקּוֹנָה אֶת עַצְמָהּ בְּסִימָנִין. וְאִם אִיתָא, נִיתְנֵי נָמֵי מִיתַת הָאָב! תְּנָא וְשַׁיַּיר.

**William Davidson Edition - English:**
**Rav Hoshaya raises an objection** from the mishna: **A Hebrew maidservant has** one mode of emancipation **more than** a Hebrew slave, **as she acquires herself through signs** indicating puberty. **And if it is so** that she also acquires herself through her father’s death, as claimed by Reish Lakish, **let** the mishna **teach also** that she is released through **the death of the father.** The Gemara answers: The absence of an explicit statement is not proof, as the mishna **taught** one difference between a male slave and a maidservant **and omitted** others.


###### Kiddushin 16a:16
[Kiddushin 16a:16](https://torahapp.org/share/book/Kiddushin/r/16a:16)

מַאי שַׁיַּיר דְּהַאי שַׁיַּיר? שַׁיַּיר מִיתַת הָאָדוֹן. אִי מִשּׁוּם מִיתַת הָאָדוֹן, לָאו שִׁיּוּרָא הוּא, דְּכֵיוָן דְּאִיכָּא נָמֵי בְּאִישׁ – לָא קָתָנֵי.

**William Davidson Edition - English:**
The Gemara asks: **What** else **did he omit that he omitted this?** The *tanna* would certainly not leave out only one *halakha*. The Gemara answers: The *tanna* **omitted the death of the master.** In the event of the master’s death, the Hebrew maidservant is emancipated and is not inherited by the master’s heirs. The Gemara rejects this suggestion: **If** it is **due to the death of the master, that is not an omission.** The reason is **that since there is also** a similar *halakha* with regard to **a man,** i.e., a pierced slave, the mishna **does not teach** this case.


###### Kiddushin 16a:17
[Kiddushin 16a:17](https://torahapp.org/share/book/Kiddushin/r/16a:17)

וְאֶלָּא נִיתְנֵי! תַּנָּא דָּבָר שֶׁיֵּשׁ לוֹ קִצְבָה קָתָנֵי, דָּבָר שֶׁאֵין לוֹ קִצְבָה – לָא קָתָנֵי.

**William Davidson Edition - English:**
**But** if so, the question remains: **Rather, let it teach** that she is emancipated through the death of her father. The Gemara answers: The ***tanna*** in the mishna **teaches a matter that has a set time,** and **he does not teach a matter that does not have a set time,** e.g., the death of her father.


###### Kiddushin 16a:18
[Kiddushin 16a:18](https://torahapp.org/share/book/Kiddushin/r/16a:18)

וְהָא סִימָנִין, דְּאֵין לָהֶם קִצְבָה, וְקָתָנֵי! אָמַר רַב סָפְרָא: אֵין לָהֶם קִצְבָה לְמַעְלָה, אֲבָל יֵשׁ לָהֶם קִצְבָה

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But** there is the case of **signs** indicating puberty, **which do not have a set time,** as young women exhibit these signs of puberty at different ages, **and** yet **it teaches** this mode of emancipation anyway. **Rav Safra says:** Admittedly, these signs **have no maximum set time,** as once she reaches the age of twelve she is emancipated whenever she develops these signs, **but they do have a set time**