## Kiddushin Daf 21b

###### Kiddushin 21b:1
[Kiddushin 21b:1](https://torahapp.org/share/book/Kiddushin/r/21b:1)

הָהוּא לְקוֹבְעוֹ חוֹבָה, וַאֲפִילּוּ לְרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
The Gemara answers: **That** verse serves **to establish** that redeeming him is **an obligation. And even according to** the opinion of **Rabbi Yehoshua,** who says that there is no requirement to redeem land, this case is different, as it is proper to redeem him to prevent him from being assimilated by gentiles.


###### Kiddushin 21b:2
[Kiddushin 21b:2](https://torahapp.org/share/book/Kiddushin/r/21b:2)

תָּא שְׁמַע: מָה תַּלְמוּד לוֹמַר ״יִגְאָלֶנּוּ״ ״יִגְאָלֶנּוּ״ ״יִגְאָלֶנּוּ״ שָׁלֹשׁ פְּעָמִים? לְרַבּוֹת כׇּל הַגְּאוּלּוֹת שֶׁנִּגְאָלוֹת כַּסֵּדֶר הַזֶּה. מַאי לָאו בָּתֵּי עָרֵי חוֹמָה וְעֶבֶד עִבְרִי הַנִּמְכָּר לְיִשְׂרָאֵל? לָא, בָּתֵּי חֲצֵרִים וּשְׂדֵה אֲחוּזָּה. בָּתֵּי חֲצֵרִים בְּהֶדְיָא כְּתִיב בְּהוּ: ״עַל שְׂדֵה הָאָרֶץ יֵחָשֵׁב״! אָמַר רַב נַחְמָן בַּר יִצְחָק: לְקָרוֹב קָרוֹב קוֹדֵם.

**William Davidson Edition - English:**
**Come** and **hear** a proof from a *baraita*: **What** is the meaning when **the verse states: “May redeem him,” “may redeem him,”** and **“may redeem him”** (Leviticus 25:48–49), **three times?** This serves **to include all redemptions,** and **that they are redeemed in this order. What, is it not** correct to say that this inclusion is referring both to **houses of walled cities and a Hebrew slave sold to a Jew,** that they can be redeemed by relatives? The Gemara rejects this interpretation: **No,** it includes **houses in open areas and an ancestral field.** The Gemara asks: **Concerning houses in open areas and an ancestral field, it is written explicitly: “Shall be reckoned with the field of the country”** (Leviticus 25:31). **Rav Naḥman bar Yitzḥak said:** This teaches that **the closer** of a relative one is to the seller, the **earlier** one is in the order of redeeming the house or the field. This is the context of Rav Naḥman bar Yitzḥak’s statement.


###### Kiddushin 21b:3
[Kiddushin 21b:3](https://torahapp.org/share/book/Kiddushin/r/21b:3)

וְהַנִּרְצָע נִקְנֶה בִּרְצִיעָה. דִּכְתִיב: ״וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ וְגוֹ׳״

**William Davidson Edition - English:**
§ The Gemara returns to the mishna, which teaches: **And** a Hebrew slave **who is pierced** after serving six years **is acquired** as a slave for a longer period **through piercing his ear with an awl.** The Gemara explains that this is **as it is written: “And his master shall pierce his ear with an awl,** and he shall serve him forever” (Exodus 21:6).


###### Kiddushin 21b:4
[Kiddushin 21b:4](https://torahapp.org/share/book/Kiddushin/r/21b:4)

וְקוֹנֶה אֶת עַצְמוֹ בַּיּוֹבֵל וּבְמִיתַת הָאָדוֹן. דִּכְתִיב: ״וַעֲבָדוֹ״ – וְלֹא אֶת הַבֵּן וְלֹא אֶת הַבַּת. ״לְעֹלָם״ – לְעוֹלָמוֹ שֶׁל יוֹבֵל.

**William Davidson Edition - English:**
The mishna further teaches that a pierced slave **acquires himself through** the advent of **the Jubilee** Year **and through the master’s death.** The Gemara explains that this is **as it is written: “And he shall serve him** forever” (Exodus 21:6). This term indicates that he serves only the master, **but not the son and not the daughter.** The term **“forever”** is referring **to** the **forever** represented **by the Jubilee** Year. The word “forever” does not mean for eternity, but refers to the end of the cycle of the Jubilee Year.


###### Kiddushin 21b:5
[Kiddushin 21b:5](https://torahapp.org/share/book/Kiddushin/r/21b:5)

תָּנוּ רַבָּנַן: ״מַרְצֵעַ״ – אֵין לִי אֶלָּא מַרְצֵעַ, מִנַּיִן לְרַבּוֹת הַסּוֹל וְהַסִּירָא וְהַמַּחַט וְהַמַּקְדֵּחַ וְהַמַּכְתֵּב? תַּלְמוּד לוֹמַר: ״וְלָקַחְתָּ״ – לְרַבּוֹת כׇּל דָּבָר שֶׁנִּקַּח בַּיָּד, דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**The Sages taught:** From the term **“an awl” I have** derived **only** that a master can pierce the ear of a Hebrew slave **with an awl. From where** do I derive that **a sharp thorn [*sol*], a thorn [*sira*], a needle, an auger, and a stylus** used to engrave in wax may be used? **The verse states: “And you shall take** the awl” (Deuteronomy 15:17). This term “and you shall take” serves **to include any implement that can be taken in the** master’s **hand.** This is **the statement of Rabbi Yosei, son of Rabbi Yehuda.**


###### Kiddushin 21b:6
[Kiddushin 21b:6](https://torahapp.org/share/book/Kiddushin/r/21b:6)

רַבִּי אוֹמֵר: מָה מַרְצֵעַ מְיוּחָד שֶׁל מַתֶּכֶת – אַף כֹּל שֶׁל מַתֶּכֶת. דָּבָר אַחֵר: ״הַמַּרְצֵעַ״ – לְהָבִיא הַמַּרְצֵעַ הַגָּדוֹל.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says:** Not all of these utensils may be used for piercing. **Just as an awl is unique** in that it is made **of metal, so too any** tool made **of metal** can be used; one may not pierce a slave’s ear with non-metal implements. **Alternatively,** the verse states: “And you shall take **the awl,” to include the large awl** for piercing.


###### Kiddushin 21b:7
[Kiddushin 21b:7](https://torahapp.org/share/book/Kiddushin/r/21b:7)

אָמַר רַבִּי אֶלְעָזָר: יוּדָן בְּרִיבִּי הָיָה דּוֹרֵשׁ: כְּשֶׁהֵן רוֹצְעִים אֵין רוֹצְעִים אֶלָּא בַּמִּילְתָא. וַחֲכָמִים אוֹמְרִים: אֵין עֶבֶד עִבְרִי כֹּהֵן נִרְצָע, מִפְּנֵי שֶׁנַּעֲשֶׂה בַּעַל מוּם. וְאִם תֹּאמַר: בְּמִילְּתָא הֵם רוֹצְעִים – הֵיאַךְ עֶבֶד עִבְרִי כֹּהֵן יֵעָשֶׂה בַּעַל מוּם? הָא אֵין נִרְצָע אֶלָּא בְּגוֹבַהּ שֶׁל אֹזֶן. בְּמַאי קָמִיפַּלְגִי?

**William Davidson Edition - English:**
**Rabbi Elazar said: Yudan the Distinguished would teach** as follows: **When they pierce, they pierce only the earlobe. And the Rabbis say:** The piercing is not performed on the earlobe, as the *halakha* is that **a Hebrew slave** who is **a priest is not pierced** at all **because** the piercing **renders him blemished** and unfit to serve in the Temple. **And if you say** that **they pierce** a slave’s **earlobe, how does a Hebrew slave** who is **a priest become blemished** through piercing? A pierced earlobe is not considered a blemish. This indicates that **he is pierced only on the upper part of the ear** through the cartilage. The Gemara inquires: **With regard to what** principle **do** Rabbi Yehuda HaNasi and Rabbi Yosei, son of Rabbi Yehuda, **disagree?**


###### Kiddushin 21b:8
[Kiddushin 21b:8](https://torahapp.org/share/book/Kiddushin/r/21b:8)

דְּרַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי: ״וְלָקַחְתָּ״ – כָּלַל. ״מַרְצֵעַ״ – פָּרַט. ״בְּאׇזְנוֹ וּבַדֶּלֶת״ – חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל, אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט. מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת, אַף כֹּל שֶׁל מַתֶּכֶת.

**William Davidson Edition - English:**
The Gemara explains: **Rabbi** Yehuda HaNasi **expounds** the verses by means of the hermeneutical principle of reading the verse as consisting of **generalizations and details.** Accordingly, he maintains that the term **“and you shall take”** is **a generalization** that indicates piercing may be performed with any implement. **“An awl”** is **a detail,** and when the verse states: **“Through his ear and into the door”** (Deuteronomy 15:17), **it then generalized** again. When the verse writes **a generalization and a detail and a generalization, you may deduce** that the verse is referring **only** to items **similar to the detail: Just as the explicit detail** mentions an awl, which is made **of metal, so too, any** utensil used for piercing must be made **of metal.**


###### Kiddushin 21b:9
[Kiddushin 21b:9](https://torahapp.org/share/book/Kiddushin/r/21b:9)

רַבִּי יוֹסֵי דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי: ״וְלָקַחְתָּ״ – רִיבָּה. ״מַרְצֵעַ״ – מִיעֵט. ״בְּאׇזְנוֹ וּבַדֶּלֶת״ – חָזַר וְרִיבָּה. רִיבָּה וּמִיעֵט וְרִיבָּה, רִיבָּה הַכֹּל.

**William Davidson Edition - English:**
By contrast, **Rabbi Yosei expounds** the verses by means of the hermeneutical principle of reading the verse as consisting of **amplifications and restrictions.** Accordingly, he learns that the term **“and you shall take” amplifies,** i.e., it includes any item that can be taken in one’s hand. The term **“an awl” restricts.** When the verse states **“through his ear and into the door,” it then amplifies again.** When the verse **amplifies, restricts, and amplifies, it has amplified** the *halakha* to include **everything** except one item.


###### Kiddushin 21b:10
[Kiddushin 21b:10](https://torahapp.org/share/book/Kiddushin/r/21b:10)

מַאי רַבִּי – רַבִּי כֹּל מִילֵּי, מַאי מַיעֵט – מַיעֵט סַם.

**William Davidson Edition - English:**
**What has it amplified,** i.e., included beyond an awl? **It has amplified** the category to include **everything** that can pierce an ear. **What has it restricted** from inclusion in the category? It excludes only the method that is most dissimilar to the use of an awl, which is **a corrosive substance.** Producing a hole in the slave’s ear with a substance of this kind is not a valid form of piercing.


###### Kiddushin 21b:11
[Kiddushin 21b:11](https://torahapp.org/share/book/Kiddushin/r/21b:11)

אָמַר מָר: ״הַמַּרְצֵעַ״ – לְהָבִיא מַרְצֵעַ הַגָּדוֹל. מַאי מַשְׁמַע? כִּדְאָמַר רָבָא: ״הַיָּרֵךְ״ – הַמְיוּמֶּנֶת שֶׁבַּיָּרֵךְ, הָכָא נָמֵי: ״הַמַּרְצֵעַ״ – מְיוּחָד שֶׁבַּמַּרְצְעִין.

**William Davidson Edition - English:**
**The Master said** above: **“The awl,”** this serves **to include the large awl** for piercing. The Gemara asks: **From where may** it **be inferred** that this expression is referring to a large awl? The Gemara answers that this is **as Rava said** with regard to the verse: “The sinew of the thigh vein which is upon the hollow of **the thigh”** (Genesis 32:33), that this is referring to **the most important [*meyummenet*]** part of **the thigh.** The definite article indicates something clear and obvious. **Here too,** the term **“the awl”** is referring to **a special awl.**


###### Kiddushin 21b:12
[Kiddushin 21b:12](https://torahapp.org/share/book/Kiddushin/r/21b:12)

אָמַר רַבִּי אֶלְעָזָר, יוּדָן בְּרִיבִּי הָיָה דּוֹרֵשׁ: כְּשֶׁהֵן רוֹצְעִין, אֵין רוֹצְעִין אֶלָּא בְּמִילְתָא, וַחֲכָמִים אוֹמְרִים: אֵין עֶבֶד עִבְרִי כֹּהֵן נִרְצָע מִפְּנֵי שֶׁנַּעֲשֶׂה בַּעַל מוּם. וְיֵעָשֶׂה בַּעַל מוּם! אָמַר רַבָּה בַּר רַב שֵׁילָא: אָמַר קְרָא: ״וְשָׁב אֶל מִשְׁפַּחְתּוֹ״ – לְמוּחְזָק שֶׁבְּמִשְׁפַּחְתּוֹ.

**William Davidson Edition - English:**
It was further stated in the above *baraita* that **Rabbi Elazar said: Yudan the Distinguished would teach: When they pierce** a slave **they pierce only the earlobe. And the Rabbis say: A Hebrew slave** who is **a priest is not pierced** at all, **because** piercing **renders him blemished.** The Gemara asks: **And** let him be pierced and **be rendered blemished** and disqualified for Temple service. Why is it prohibited to do this? **Rabba bar Rav Sheila says: The verse states** concerning a Hebrew slave at the end of his servitude: **“And he shall return to his own family”** (Leviticus 25:41), i.e., **to his status in his family.** He must be able to return to the position he had as a member of his family. If he was rendered a blemished priest while a slave, once he is emancipated he can no longer return to his status as a priest who can perform the Temple service.


###### Kiddushin 21b:13
[Kiddushin 21b:13](https://torahapp.org/share/book/Kiddushin/r/21b:13)

אִיבַּעְיָא לְהוּ: עֶבֶד עִבְרִי כֹּהֵן, מַהוּ שֶׁיִּמְסוֹר לוֹ רַבּוֹ שִׁפְחָה כְּנַעֲנִית? חִידּוּשׁ הוּא, לָא שְׁנָא כֹּהֲנִים וְלָא שְׁנָא יִשְׂרָאֵל,

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: With regard to **a Hebrew slave** who is **a priest, what is** the *halakha* concerning the permissibility **for his master to provide him** with **a Canaanite maidservant** with whom to engage in sexual intercourse? The Gemara analyzes the two sides of the dilemma: Does one say that the *halakha* permitting a Hebrew slave to engage in intercourse with a Canaanite maidservant **is** a halakhic **novelty,** as a Jew is generally prohibited from engaging in intercourse with a gentile, and in light of this novelty, **it is no different** in the case of **priests and no different** in the case of **an Israelite?**


###### Kiddushin 21b:14
[Kiddushin 21b:14](https://torahapp.org/share/book/Kiddushin/r/21b:14)

אוֹ דִילְמָא: שָׁאנֵי כֹּהֲנִים הוֹאִיל וְרִיבָּה בָּהֶן הַכָּתוּב מִצְוֹת יְתֵירוֹת? רַב אָמַר: מוּתָּר, וּשְׁמוּאֵל אָמַר: אָסוּר.

**William Davidson Edition - English:**
**Or perhaps** the case of **priests is different** from Israelites, **since the Torah includes additional mitzvot for them,** which do not apply to all Jews. Therefore, it is prohibited for a priest to engage in sexual intercourse with a Canaanite maidservant, despite the fact she is permitted to a non-priest. The *amora’im* disagreed with regard to this issue. **Rav said: It is permitted** for the master to provide him with a Canaanite maidservant, **and Shmuel said it is prohibited.**


###### Kiddushin 21b:15
[Kiddushin 21b:15](https://torahapp.org/share/book/Kiddushin/r/21b:15)

אֲמַר לֵיהּ רַב נַחְמָן לְרַב עָנָן: כִּי הֲוֵיתוּ בֵּי מָר שְׁמוּאֵל, בְּאִיסְקוּמְדְּרֵי אִיטַּלְּלִיתוּ? מַאי טַעְמָא לָא תֵּימְרוּ לֵיהּ מֵהָא: וַחֲכָמִים אוֹמְרִים: אֵין עֶבֶד עִבְרִי כֹּהֵן נִרְצָע מִפְּנֵי שֶׁנַּעֲשֶׂה בַּעַל מוּם.

**William Davidson Edition - English:**
**Rav Naḥman said to Rav Anan: When you were** studying **in the house of Mar Shmuel** did **you play with tokens [*iskumadri*]?** Didn’t you take your studies seriously? **What is the reason** that **you do not say** a proof **to him from that** which we learned: **And the Rabbis say: A Hebrew slave** who is **a priest is not pierced** at all **because** piercing **renders him blemished.**


###### Kiddushin 21b:16
[Kiddushin 21b:16](https://torahapp.org/share/book/Kiddushin/r/21b:16)

וְאִם תֹּאמַר אֵין רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְּנַעֲנִית, תִּיפּוֹק לִי דְּבָעֵינָא: ״אָהַבְתִּי אֶת אֲדֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָי״ וְלֵיכָּא, תּוּ לָא מִידִּי.

**William Davidson Edition - English:**
Rav Naḥman explains the proof: **And if you say** that **if his master cannot provide him** with **a Canaanite maidservant,** it is not even relevant to suggest that a slave of priestly lineage could be pierced, as the fact that he cannot be pierced **could be derived** from another point, **as I require** the slave to say: **“I love my master, my wife, and my children”** (Exodus 21:5), **and** that declaration **cannot** be issued by a priest if his master may not provide him with a Canaanite maidservant. And **nothing more** can be answered to this proof. The reason given by the Rabbis proves that a Canaanite maidservant can be provided even to a priest.


###### Kiddushin 21b:17
[Kiddushin 21b:17](https://torahapp.org/share/book/Kiddushin/r/21b:17)

אִיבַּעְיָא לְהוּ: כֹּהֵן, מַהוּ בִּיפַת תּוֹאַר? חִידּוּשׁ הוּא, לָא שְׁנָא כֹּהֵן וְלָא שְׁנָא יִשְׂרָאֵל, אוֹ דִילְמָא שָׁאנֵי כֹּהֲנִים, הוֹאִיל וְרִיבָּה בָּהֶן מִצְוֹת יְתֵרוֹת? רַב אָמַר: מוּתָּר, וּשְׁמוּאֵל אָמַר: אָסוּר.

**William Davidson Edition - English:**
Similarly, **a dilemma was raised before them: What is** the *halakha* with regard to the permissibility **for a priest** who goes to war to engage in intercourse **with a beautiful woman** captured in that war? Does one say that the case of a beautiful woman **is a novelty** in that the Torah permits a man to engage in intercourse with a gentile woman? Consequently, it **is no different** in the case of **a priest and no different** in the case of **an Israelite,** as both are permitted to engage in intercourse with this woman. **Or perhaps** the case of **priests is different, since** the Torah **includes additional mitzvot for them? Rav said:** It is **permitted, and Shmuel said:** It is **prohibited.**


###### Kiddushin 21b:18
[Kiddushin 21b:18](https://torahapp.org/share/book/Kiddushin/r/21b:18)

בְּבִיאָה רִאשׁוֹנָה דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי, דְּלֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרָע.

**William Davidson Edition - English:**
The Gemara comments: **With regard to the first act of sexual intercourse** between the soldier priest and the gentile woman, **everyone agrees that** it is permitted, **as the Torah spoke only in response to the evil inclination,** and the evil inclination of a priest is as strong as that of an Israelite. This passage serves to prevent intercourse performed in a prohibited manner, which is relevant to a priest as well.


###### Kiddushin 21b:19
[Kiddushin 21b:19](https://torahapp.org/share/book/Kiddushin/r/21b:19)

כִּי פְּלִיגִי בְּבִיאָה שְׁנִיָּה, רַב אָמַר: מוּתָּר, וּשְׁמוּאֵל אָמַר: אָסוּר. רַב אָמַר: מוּתָּר, הוֹאִיל וְאִישְׁתְּרַיא – אִישְׁתְּרַי. וּשְׁמוּאֵל אָמַר: אָסוּר, דְּהָא הָוְיָא לַהּ גִּיּוֹרֶת, וְגִיּוֹרֶת לְכֹהֵן לָא חַזְיָא.

**William Davidson Edition - English:**
**When they disagree** it is **with regard to the second act of sexual intercourse.** Is a priest permitted to bring the captive into his house, convert her, and marry her? **Rav said** it is **permitted, and Shmuel said** it is **prohibited.** Their reasoning is as follows: **Rav said** it is **permitted: Since** she was **permitted** to him once, she remains **permitted** to him. **And Shmuel said** it is **prohibited, as** ultimately **she is a convert, and a convert is not fit to** marry **a priest.**


###### Kiddushin 21b:20
[Kiddushin 21b:20](https://torahapp.org/share/book/Kiddushin/r/21b:20)

אִיכָּא דְּאָמְרִי: בְּבִיאָה שְׁנִיָּה כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִירָא, דְּהָוְיָא לַהּ גִּיּוֹרֶת. כִּי פְּלִיגִי בְּבִיאָה רִאשׁוֹנָה, רַב אָמַר: מוּתָּר, דְּהָא לֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרָע, וּשְׁמוּאֵל אָמַר: אָסוּר, כֹּל הֵיכָא דְּקָרֵינָא בַּיהּ: ״וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ״ – קָרֵינָא בַּיהּ: ״וְרָאִיתָ בַּשִּׁבְיָה״. כֹּל הֵיכָא דְּלָא קָרֵינָא בַּיהּ: ״וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ״ – לָא קָרֵינָא בַּיהּ: ״וְרָאִיתָ בַּשִּׁבְיָה״.

**William Davidson Edition - English:**
**There are** those **who say** a different version of this dispute. **With regard to the second act of intercourse everyone agrees that it is prohibited, as she is a convert,** and a priest may not marry a convert. **When they disagree** it is **with regard to the first act of intercourse. Rav said** it is **permitted, as the Torah spoke only in response to the evil inclination. And Shmuel said it is prohibited,** as **any** situation **that one can read with regard to it: “Then you shall bring her home to your house”** (Deuteronomy 21:12), **one** can also **read** and fulfill **with regard to** the earlier command of: **“And see among the captives** a beautiful woman, and you have a desire for her, and would take her to you as a wife” (Deuteronomy 21:11). Conversely, **any** situation **that one cannot read with regard to it: “Then you shall bring her home to your house,”** i.e., if the soldier may not marry her, **one does not read with regard to it: “And sees among the captives,”** and one may not engage in sexual intercourse with her.


###### Kiddushin 21b:21
[Kiddushin 21b:21](https://torahapp.org/share/book/Kiddushin/r/21b:21)

תָּנוּ רַבָּנַן: ״וְרָאִיתָ בַּשִּׁבְיָה״ – בִּשְׁעַת שִׁבְיָהּ. ״אֵשֶׁת״ – וַאֲפִילּוּ אֵשֶׁת אִישׁ. ״יְפַת תּוֹאַר״ – לֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרָע. מוּטָב שֶׁיֹּאכְלוּ יִשְׂרָאֵל בְּשַׂר

**William Davidson Edition - English:**
**The Sages taught:** With regard to a beautiful captive, the verse states: **“And sees among the captives,”** teaching that this *halakha* applies only if he notices her **when she is a captive.** The expression **“a woman”** teaches that she is permitted **even** if she is **a married woman.** The phrase **“a beautiful woman”** indicates that **the Torah** here **spoke only in response to the evil inclination,** as it is due to her beauty that he desired her. And why does the Torah permit this? **It is preferable for Jews to eat the meat**