## Kiddushin Daf 18a

###### Kiddushin 18a:1
[Kiddushin 18a:1](https://torahapp.org/share/book/Kiddushin/r/18a:1)

וְכָאן שֶׁהוֹרָתוֹ שֶׁלֹּא בִּקְדוּשָּׁה, וְלֵידָתוֹ בִּקְדוּשָּׁה.

**William Davidson Edition - English:**
**And here** it is referring to a case **where he was not conceived in sanctity,** i.e., his mother conceived him before she converted, **and** only **his birth was in sanctity,** as she converted when pregnant. It is appropriate to return money to this individual.


###### Kiddushin 18a:2
[Kiddushin 18a:2](https://torahapp.org/share/book/Kiddushin/r/18a:2)

רַב חִיָּיא בַּר אָבִין אָמַר רַבִּי יוֹחָנָן: נׇכְרִי יוֹרֵשׁ אֶת אָבִיו דְּבַר תּוֹרָה, דִּכְתִיב: ״כִּי יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר״. וְדִלְמָא יִשְׂרָאֵל מְשׁוּמָּד שָׁאנֵי? אֶלָּא מֵהָכָא: ״כִּי לִבְנֵי לוֹט נָתַתִּי אֶת עָר יְרֻשָּׁה״.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Avin** says that **Rabbi Yoḥanan says: By Torah law a gentile inherits** from **his father, as it is written: “Because I have given mount Seir to Esau as an inheritance”** (Deuteronomy 2:5). The Gemara asks: **But perhaps** it **is different** with regard to **an apostate Jew?** In other words, it is possible that Esau was not considered a gentile but rather Jewish, like the Patriarchs. Consequently, he is categorized as an apostate Jew. **Rather,** the proof is **from here: “Because I have given Ar to the children of Lot as an inheritance”** (Deuteronomy 2:9), and the descendants of Lot were certainly gentiles.


###### Kiddushin 18a:3
[Kiddushin 18a:3](https://torahapp.org/share/book/Kiddushin/r/18a:3)

וְרַב חִיָּיא בַּר אָבִין, מַאי טַעְמָא לָא אָמַר כְּרָבָא? מִי כְּתִיב ״וְחִשַּׁב עִם קֹנֵהוּ וְלֹא עִם יוֹרְשֵׁי קוֹנֵהוּ״?

**William Davidson Edition - English:**
The Gemara asks: **And Rav Ḥiyya bar Avin, what is the reason** that he **did not state** his opinion **in accordance with** the explanation of **Rava,** who derives the inheritance of gentiles from the verse: “And he shall reckon with his purchaser” (Leviticus 25:50)? The Gemara answers: **Is it written** explicitly in the Torah: **And he shall reckon with his purchaser and not with the heirs of his purchaser?** This proof is based on an exposition, not on an explicit source.


###### Kiddushin 18a:4
[Kiddushin 18a:4](https://torahapp.org/share/book/Kiddushin/r/18a:4)

וְרָבָא, מַאי טַעְמָא לָא אָמַר כְּרַב חִיָּיא בַּר אָבִין? מִשּׁוּם כְּבוֹדוֹ דְּאַבְרָהָם שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara further asks: **And Rava, what is the reason** that he **did not state** his opinion **in accordance with** the explanation of **Rav Ḥiyya bar Avin?** The Gemara answers: Perhaps **due to the honor of Abraham** it **is different.** It is possible that for the sake of Abraham an inheritance was given to the members of his family. The same may not apply to gentiles in general.


###### Kiddushin 18a:5
[Kiddushin 18a:5](https://torahapp.org/share/book/Kiddushin/r/18a:5)

תָּנוּ רַבָּנַן: יֵשׁ בָּעִבְרִי שֶׁאֵין בָּעִבְרִיָּה, וְיֵשׁ בָּעִבְרִיָּה שֶׁאֵין בָּעִבְרִי. יֵשׁ בָּעִבְרִי שֶׁהוּא יוֹצֵא בְּשָׁנִים, וּבַיּוֹבֵל, וּבְמִיתַת הָאָדוֹן – מַה שֶּׁאֵין כֵּן בָּעִבְרִיָּה, וְיֵשׁ בָּעִבְרִיָּה, שֶׁהֲרֵי עִבְרִיָּה יוֹצְאָה בְּסִימָנִין וְאֵינָהּ נִמְכֶּרֶת וְנִשְׁנֵית, וּמַפְדִּין אוֹתָהּ, בְּעַל כּוֹרְחוֹ, מַה שֶּׁאֵין כֵּן בָּעִבְרִי.

**William Davidson Edition - English:**
§ **The Sages taught: There are** details **of** the *halakhot* of **a Hebrew** slave **that do not** apply **to** the case of **a Hebrew** maidservant and **there are** details **of** the *halakhot* of **a Hebrew** maidservant **that do not** apply **to a Hebrew** slave. The *baraita* elaborates: **There are** unique details **in** the *halakhot* of emancipating **a Hebrew** slave, **as he leaves through** serving a term of six **years, and** he leaves **through the Jubilee** Year, **and** he leaves **through the death of the master, which is not the case for a Hebrew** maidservant. **And there are** unique details **in** the *halakhot* of emancipating **a Hebrew** maidservant, **as a Hebrew** maidservant **leaves through signs** indicating puberty, **and** she is **not sold for a second time, and one can redeem her against his will,** as the Gemara will explain, **which is not the case for a Hebrew** slave.


###### Kiddushin 18a:6
[Kiddushin 18a:6](https://torahapp.org/share/book/Kiddushin/r/18a:6)

אָמַר מָר: יֵשׁ בָּעִבְרִי שֶׁאֵין בָּעִבְרִיָּה. וּרְמִינְהִי: יְתֵירָה עָלָיו אָמָה הָעִבְרִיָּה, שֶׁקּוֹנָה עַצְמָהּ בְּסִימָנִין! אָמַר רַב שֵׁשֶׁת: כְּגוֹן שֶׁיְּעָדָה.

**William Davidson Edition - English:**
The Gemara analyzes this *baraita*. **The Master said** above: **There are** details **of** the *halakhot* of emancipating **a Hebrew** slave **that do not** apply **to** the case of **a Hebrew** maidservant. **And** the Gemara **raises a contradiction** from the mishna: **A Hebrew maidservant has** one mode of emancipation **more than him, as she acquires herself through signs** indicating puberty. The expression: More than him, indicates that all of the modes through which a Hebrew slave can be freed apply to a Hebrew maidservant as well. **Rav Sheshet said:** This *baraita* is referring to a case **where** the master **designated her** to marry him during the six years. Consequently, she cannot be released from his authority by all of the modes through which a Hebrew slave can be freed, as she is his wife.


###### Kiddushin 18a:7
[Kiddushin 18a:7](https://torahapp.org/share/book/Kiddushin/r/18a:7)

יְעָדָה, פְּשִׁיטָא! גִּיטָּא בָּעֲיָא! מַהוּ דְּתֵימָא לָא (לִיבְטְלָה) [לִיבְטְלָן] הִילְכָתָא מִינַּהּ, קָא מַשְׁמַע לַן. אִי הָכִי, אַמַּאי יוֹצְאָה בְּסִימָנִין? הָכִי קָאָמַר: אִם לֹא יְעָדָה, יוֹצְאָה אַף בְּסִימָנִין.

**William Davidson Edition - English:**
The Gemara asks: If **he designated her, it is obvious** that she cannot be released in the manner of a slave, as she is his wife and therefore **requires a bill of divorce.** The Gemara says: It is necessary to state this explicitly, **lest you say** that **the** primary ***halakha* is not nullified with regard to her,** i.e., even after she has been designated she can still be freed as a slave would be, without a bill of divorce. Therefore, the *baraita* **teaches us** that this is not the case. The Gemara asks: **If so,** that this is referring to a case where he designated her, **why does she leave through signs** indicating puberty? If he designated her she becomes his wife, and signs indicating the onset of puberty should not affect her status. The Gemara answers: **This is what** the *baraita* **is saying: If he did not designate her, she leaves also through signs** indicating puberty.


###### Kiddushin 18a:8
[Kiddushin 18a:8](https://torahapp.org/share/book/Kiddushin/r/18a:8)

וְאֵינָהּ נִמְכֶּרֶת וְנִשְׁנֵית. מִכְּלַל דְּעֶבֶד עִבְרִי נִמְכָּר וְנִשְׁנֶה? וְהָתַנְיָא: ״בִּגְנֵבָתוֹ״ – וְלֹא בִּכְפֵילוֹ. ״בִּגְנֵיבָתוֹ״ – וְלֹא בִּזְמָמוֹ. ״בִּגְנֵיבָתוֹ״ – כֵּיוָן שֶׁנִּמְכַּר פַּעַם אַחַת שׁוּב אִי אַתָּה רַשַּׁאי לְמוֹכְרוֹ.

**William Davidson Edition - English:**
§ The *baraita* teaches: **And** a Hebrew maidservant is **not sold a second time.** The Gemara comments: **From the fact** that the *baraita* says this about a Hebrew maidservant, it can be inferred that **a Hebrew slave can be sold a second time. But isn’t it taught** in a *baraita* that the verse: “And he is sold **for his theft”** (Exodus 22:2), means that he can be sold to pay for the items that he has stolen **but not** to pay **for his double payment?** Although one can be sold into slavery to reimburse the owner for the principal of his theft, he cannot be sold to pay the fine. Furthermore, **“for his theft”** indicates: **But not** to pay **for his conspiring testimony.** If he is a conspiring witness, who is required to pay the value of what he testified that another had stolen but he does not have the money to do so, he is not sold as a slave. Additionally, the phrase **“for his theft”** teaches that he can be sold for stealing only once, and **once he has been sold one time you may not sell him again.**


###### Kiddushin 18a:9
[Kiddushin 18a:9](https://torahapp.org/share/book/Kiddushin/r/18a:9)

אָמַר רָבָא: לָא קַשְׁיָא, כָּאן בִּגְנֵיבָה אַחַת, כָּאן בִּשְׁתֵּי גְּנֵיבוֹת.

**William Davidson Edition - English:**
**Rava said:** This is **not difficult. Here,** in the second *baraita*, it is referring **to one theft,** i.e., he stole a large amount but he is not worth enough as a slave for the proceeds of his sale to repay his entire debt. In that case he cannot be sold a second time. **There,** in the first *baraita*, it is referring to **two thefts,** as he may be sold a second time if he stole once, was sold, and subsequently stole again.


###### Kiddushin 18a:10
[Kiddushin 18a:10](https://torahapp.org/share/book/Kiddushin/r/18a:10)

אֲמַר לֵיהּ אַבָּיֵי: ״בִּגְנֵיבָתוֹ״ – טוּבָא מַשְׁמַע! אֶלָּא אָמַר אַבָּיֵי: לָא קַשְׁיָא, כָּאן בְּאָדָם אֶחָד, כָּאן בִּשְׁנֵי בְּנֵי אָדָם.

**William Davidson Edition - English:**
**Abaye said to** Rava: The expression **“for his theft” indicates** even **many** thefts. **Rather, Abaye said:** This is **not difficult. Here,** in the second *baraita*, it is referring **to** one who stole from **one person.** This thief cannot be sold a second time even for several thefts. **There,** in the first *baraita*, it is referring **to** thefts from **two people.**


###### Kiddushin 18a:11
[Kiddushin 18a:11](https://torahapp.org/share/book/Kiddushin/r/18a:11)

תָּנוּ רַבָּנַן: גְּנֵיבוֹ אֶלֶף, וְשָׁוֶה חֲמֵשׁ מֵאוֹת – נִמְכָּר וְחוֹזֵר וְנִמְכָּר. גְּנֵיבוֹ חֲמֵשׁ מֵאוֹת, וְשָׁוֶה אֶלֶף – אֵינוֹ נִמְכָּר כְּלָל. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם הָיָה גְּנֵיבוֹ כְּנֶגֶד מִמְכָּרוֹ – נִמְכָּר, וְאִם לָאו – אֵינוֹ נִמְכָּר.

**William Davidson Edition - English:**
**The Sages taught:** If the **property he stole** was worth **one thousand and** as a slave he **is worth** only **five hundred, he is sold and sold again.** If the **property he stole** was worth **five hundred** and he **is worth one thousand, he is not sold at all. Rabbi Eliezer says: If** the **property he stole was** exactly **equal to** his value if he were **sold, he is sold; and if not, he is not sold.**


###### Kiddushin 18a:12
[Kiddushin 18a:12](https://torahapp.org/share/book/Kiddushin/r/18a:12)

אָמַר רָבָא: בְּהָא זְכָנְהוּ רַבִּי אֱלִיעֶזֶר לְרַבָּנַן, דְּמַאי שְׁנָא גְּנֵיבוֹ חֲמֵשׁ מֵאוֹת וְשָׁוֶה אֶלֶף דְּאֵין נִמְכָּר, דְּנִמְכַּר כּוּלּוֹ אָמַר רַחֲמָנָא, וְלֹא חֶצְיוֹ, הָכִי נָמֵי: נִמְכַּר בִּגְנֵיבָתוֹ אָמַר רַחֲמָנָא וְלֹא נִמְכַּר בַּחֲצִי גְנֵיבָתוֹ.

**William Davidson Edition - English:**
**Rava said: In this** case **Rabbi Eliezer triumphed over the Rabbis, as what is different** in a case where the **property he stole** is worth **five hundred and he is worth one thousand** that they concede **that he is not sold?** The reason is that **the Merciful One states that he is sold in his entirety, and not part of him. So too,** if he is worth less than the value of the property he stole, one can say: **The Merciful One states** that **he is sold for his theft, and he is not sold for part of his theft.**


###### Kiddushin 18a:13
[Kiddushin 18a:13](https://torahapp.org/share/book/Kiddushin/r/18a:13)

וּמַפְדִּין אוֹתָהּ בְּעַל כׇּרְחוֹ. סְבַר רָבָא לְמֵימַר בְּעַל כֻּרְחֵיהּ דְּאָדוֹן. אֲמַר לֵיהּ אַבָּיֵי: מַאי נִיהוּ – דְּכָתֵבְנָא לֵיהּ שְׁטָרָא אַדְּמֶיהָ? אַמַּאי? נָקֵיט מַרְגָּנִיתָא בִּידֵיהּ, יָהֵיבְנָא לֵיהּ חַסְפָּא?

**William Davidson Edition - English:**
§ The *baraita* further teaches: **And one can redeem** a Hebrew maidservant **against his will. Rava thought to say** that this means **against the will of the master,** i.e., she can be redeemed even if he refuses. **Abaye said to him: What is** the mechanism for emancipating her against the will of her master? Is it **that one writes a document to him for her value,** and when she has the money she repays this debt? **Why** should it be possible to force the master to free her in this manner? He **is holding a pearl [*marganita*] in his hand** and **one gives him a shard** instead, as this document is currently useless.


###### Kiddushin 18a:14
[Kiddushin 18a:14](https://torahapp.org/share/book/Kiddushin/r/18a:14)

אֶלָּא אָמַר אַבָּיֵי: בְּעַל כֻּרְחֵיהּ דְּאָב, מִשּׁוּם פְּגַם מִשְׁפָּחָה. אִי הָכִי, עֶבֶד עִבְרִי נָמֵי, נִכְפִּינְהוּ לִבְנֵי מִשְׁפָּחָה מִשּׁוּם פְּגַם מִשְׁפָּחָה! הָדַר אָזֵיל וּמְזַבֵּין נַפְשֵׁיהּ.

**William Davidson Edition - English:**
**Rather, Abaye said:** She can be redeemed **against the will of** her **father, due to the family flaw,** i.e., the harm caused to the family name by her status. The court pressures the father as much as possible to redeem her, as it is disgraceful to a family if one of its daughters is a maidservant. The Gemara asks: **If so, one should force the family of a Hebrew slave** to redeem him **also, due to the family flaw.** The Gemara answers: There is a concern that **he will go back and sell himself** and earn money in this manner at his family’s expense.


###### Kiddushin 18a:15
[Kiddushin 18a:15](https://torahapp.org/share/book/Kiddushin/r/18a:15)

הָכָא נָמֵי הָדַר אָזֵיל וּמְזַבֵּין לַהּ! הָא קָתָנֵי: אֵינָהּ נִמְכֶּרֶת וְנִשְׁנֵית. וּמַנִּי – רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: מוֹכֵר אָדָם אֶת בִּתּוֹ לְאִישׁוּת וְשׁוֹנֶה, לְשִׁפְחוּת וְשׁוֹנֶה, לְאִישׁוּת אַחַר שִׁפְחוּת, אֲבָל לֹא לְשִׁפְחוּת אַחַר אִישׁוּת. רַבִּי שִׁמְעוֹן אוֹמֵר: כְּשֵׁם שֶׁאֵין אָדָם מוֹכֵר אֶת בִּתּוֹ לְשִׁפְחוּת אַחַר אִישׁוּת כָּךְ אֵין אָדָם מוֹכֵר אֶת בִּתּוֹ לְשִׁפְחוּת אַחַר שִׁפְחוּת.

**William Davidson Edition - English:**
The Gemara asks: **Here too,** in the case of a Hebrew maidservant, the father **might go back and sell her** as a maidservant again and receive money for her a second time. The Gemara answers that it **is taught:** A maidservant **is not sold a second time. And whose** opinion is this? **It is** that of **Rabbi Shimon, as it is taught** in a *baraita*: **One can sell,** i.e., transfer, **his** young **daughter in marriage and** go back and betroth her **again** if she was divorced or widowed. Likewise, he can sell her **into slavery and** transfer her **again,** this time **for marriage, after** he sold her into **slavery. But** one **cannot** sell his daughter into **slavery after marriage. Rabbi Shimon says: Just as a person cannot sell his daughter into slavery after marriage, so too, a person cannot sell his daughter into slavery after slavery.**


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

וּבִפְלוּגְתָּא דְּהָנֵי תַּנָּאֵי דְּתַנְיָא: ״בְּבִגְדוֹ בָּהּ״ –

**William Davidson Edition - English:**
The Gemara comments: **And** this issue is taught **in the dispute** between **these *tanna’im*, as it is taught** in a *baraita* with regard to the verse: “He shall have no power to sell her to a foreign people, seeing that he has dealt deceitfully with her [*bevigdo vah*]” (Exodus 21:8).