## Kiddushin Daf 22a

###### Kiddushin 22a:1
[Kiddushin 22a:1](https://torahapp.org/share/book/Kiddushin/r/22a:1)

תְּמוּתוֹת שְׁחוּטוֹת, וְאַל יֹאכְלוּ בְּשַׂר תְּמוּתוֹת נְבֵילוֹת. ״וְחָשַׁקְתָּ״ – אַף עַל פִּי שֶׁאֵינָהּ נָאָה. ״בָּהּ״ – וְלֹא בָּהּ וּבַחֲבֶרְתָּהּ.

**William Davidson Edition - English:**
**of dying animals** that were **slaughtered, and let them not eat the meat of dying animals** that were not slaughtered but which will become **carcasses.** In other words, it is preferable for this act to be performed in a somewhat permitted way rather than in a manner that is entirely prohibited. The expression: **“And you have a desire** for her and would take her to you as a wife” (Deuteronomy 21:11), teaches that this *halakha* applies **even if she is not pretty,** as this is a subjective judgment dependent on one’s desire. The term **“for her”** indicates that he may take her, **but not her and another** woman. A soldier is allowed to take only one captive in this manner.


###### Kiddushin 22a:2
[Kiddushin 22a:2](https://torahapp.org/share/book/Kiddushin/r/22a:2)

״וְלָקַחְתָּ״ – לִיקּוּחִין יֵשׁ לְךָ בָּהּ. ״לְךָ לְאִשָּׁה״ – שֶׁלֹּא יִקַּח שְׁתֵּי נָשִׁים, אַחַת לוֹ וְאַחַת לְאָבִיו, אַחַת לוֹ וְאַחַת לִבְנוֹ. ״וַהֲבֵאתָהּ״ – מְלַמֵּד שֶׁלֹּא יִלְחָצֶנָּה בַּמִּלְחָמָה.

**William Davidson Edition - English:**
The phrase **“and would take her”** teaches: **You have** the ability to **take her,** i.e., to marry her. **“To you as a wife”** teaches **that he may not take two women, one for him and one for his father,** or **one for him and one for his son.** The verse: **“Then you shall bring her** home into your house” (Deuteronomy 21:12), **teaches that he should not pressure her** to engage in sexual intercourse **during the war,** but he should first take her into his home.


###### Kiddushin 22a:3
[Kiddushin 22a:3](https://torahapp.org/share/book/Kiddushin/r/22a:3)

תָּנוּ רַבָּנַן: ״אִם אָמֹר יֹאמַר״ – עַד שֶׁיֹּאמַר וְיִשְׁנֶה. אָמַר בִּתְחִילַּת שֵׁשׁ וְלֹא אָמַר בְּסוֹף שֵׁשׁ – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״לֹא אֵצֵא חׇפְשִׁי״ – עַד שֶׁיֹּאמַר בִּשְׁעַת יְצִיאָה.

**William Davidson Edition - English:**
§ **The Sages taught:** It is stated with regard to a pierced slave: **“But if** the slave **shall say [*amor yomar*]:** I love my master, my wife, and my children, I will not go out free” (Exodus 21:5). The repeated verb teaches that he is not pierced **unless he says** this statement **and repeats** it. If **he said at the beginning** of his **six** years of service that he wants to be pierced, **but he did not say** it **at the end of six** years, **he is not pierced, as it is stated: “I will not go out free,”** i.e., he is not pierced **unless he says** it **when he leaves.**


###### Kiddushin 22a:4
[Kiddushin 22a:4](https://torahapp.org/share/book/Kiddushin/r/22a:4)

אָמַר בְּסוֹף שֵׁשׁ וְלֹא אָמַר בִּתְחִילַּת שֵׁשׁ – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״אִם אָמֹר יֹאמַר הָעֶבֶד״ – עַד שֶׁיֹּאמַר כְּשֶׁהוּא עֶבֶד.

**William Davidson Edition - English:**
If **he said** this statement **at the end of six** years **but did not say** it **at the beginning of** his **six** years, he is likewise **not pierced, as it is stated: “If the slave shall say [*amor yomar*],”** which indicates that he is not pierced **unless he states** it **while he is** still **a slave.** This concludes the *baraita*.


###### Kiddushin 22a:5
[Kiddushin 22a:5](https://torahapp.org/share/book/Kiddushin/r/22a:5)

אָמַר מָר: אָמַר בִּתְחִילַּת שֵׁשׁ וְלֹא אָמַר בְּסוֹף שֵׁשׁ – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״לֹא אֵצֵא חׇפְשִׁי״. מַאי אִירְיָא, מִ״לֹּא אֵצֵא חׇפְשִׁי״? תִּיפּוֹק לֵיהּ דְּבָעֵינַן: ״אָהַבְתִּי אֶת אֲדֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָי״ וְלֵיכָּא!

**William Davidson Edition - English:**
The Gemara analyzes this *baraita*. **The Master said** above: If **he said** it **at the beginning of** his **six** years **and he did not say** it **at the end of six** years, **he is not pierced, as it is stated: “I will not go out free.”** The Gemara asks: **Why** does the *tanna* of the *baraita* learn this *halakha* **specifically from** the phrase **“I will not go out free”? Let him derive** it from the fact **that we require** another condition. He has to be able to say: **“I love my master, my wife, and my children”** (Exodus 21:5) in order to become a pierced slave, **and** he **cannot** say this, as at the start of the six years he does not yet have children from the Canaanite maidservant his master provided for him.


###### Kiddushin 22a:6
[Kiddushin 22a:6](https://torahapp.org/share/book/Kiddushin/r/22a:6)

וְתוּ, אָמַר בְּסוֹף שֵׁשׁ וְלֹא אָמַר בִּתְחִילַּת שֵׁשׁ אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר ״הָעֶבֶד״. אַטּוּ סוֹף שֵׁשׁ לָאו עֶבֶד הוּא? אָמַר רָבָא: מַאי בִּתְחִילַּת שֵׁשׁ – בִּתְחִילַּת פְּרוּטָה אַחֲרוֹנָה. וּמַאי בְּסוֹף שֵׁשׁ – בְּסוֹף פְּרוּטָה אַחֲרוֹנָה.

**William Davidson Edition - English:**
**And furthermore,** the *baraita* states that if **he said** this statement **at the end of six** years **but did not say** it **at the beginning of** his **six** years, he is likewise **not pierced, as it is stated “the slave.” Is that to say** that **he is not a slave at the end of six** years? **Rava said: What** is the meaning of: **At the beginning of six?** This is not referring to the actual beginning of his six years of service, but **to the beginning of** the **last *peruta*,** i.e., when he reaches the start of his final stage of work worth one *peruta*, when he is still a slave. **And what** is the meaning of the term: **At the end of six? At the end of** the **last *peruta*.**


###### Kiddushin 22a:7
[Kiddushin 22a:7](https://torahapp.org/share/book/Kiddushin/r/22a:7)

תָּנוּ רַבָּנַן: לוֹ אִשָּׁה וּבָנִים, וּלְרַבּוֹ אֵין אִשָּׁה וּבָנִים – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״כִּי אֲהֵבְךָ וְאֶת בֵּיתֶךָ״. לְרַבּוֹ אִשָּׁה וּבָנִים וְלוֹ אֵין אִשָּׁה וּבָנִים – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״אָהַבְתִּי אֶת אֲדֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָי״.

**William Davidson Edition - English:**
**The Sages taught:** If the slave **has a wife and children and his master does not have a wife and children, he is not pierced, as it is stated: “Because he loves you and your house”** (Deuteronomy 15:16). The word “house” is referring to a wife and children, and therefore if the master does not have a wife and children the verse cannot be fulfilled, and the slave is not pierced. Similarly, if **his master has a wife and children and he does not have a wife and children, he is not pierced, as it is stated: “I love my master, my wife, and my children”** (Exodus 21:5).


###### Kiddushin 22a:8
[Kiddushin 22a:8](https://torahapp.org/share/book/Kiddushin/r/22a:8)

הוּא אוֹהֵב אֶת רַבּוֹ וְרַבּוֹ אֵינוֹ אוֹהֲבוֹ – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״כִּי טוֹב לוֹ עִמָּךְ״. רַבּוֹ אוֹהֲבוֹ וְהוּא אֵינוֹ אוֹהֵב אֶת רַבּוֹ – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״כִּי אֲהֵבְךָ״. הוּא חוֹלֶה וְרַבּוֹ אֵינוֹ חוֹלֶה – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״כִּי טוֹב לוֹ עִמָּךְ״. רַבּוֹ חוֹלֶה וְהוּא אֵינוֹ חוֹלֶה – אֵינוֹ נִרְצָע, שֶׁנֶּאֱמַר: ״עִמָּךְ״.

**William Davidson Edition - English:**
Furthermore, if **he loves his master but his master does not love him, he is not pierced, as it is stated: “Because he fares well with you”** (Deuteronomy 15:16), which indicates that it is good for both of them to be with each other. If **his master loves him but he does not love his master, he is not pierced, as it is stated: “Because he loves you.”** If **he is ill and his master is not ill, he is not pierced, as it is stated: “Because he fares well with you,”** which excludes a sick person. Similarly, if **his master is ill and he is not ill, he is not pierced, as it is stated “with you,”** which equates the well-being of the pair.


###### Kiddushin 22a:9
[Kiddushin 22a:9](https://torahapp.org/share/book/Kiddushin/r/22a:9)

בָּעֵי רַב בִּיבִי בַּר אַבָּיֵי: שְׁנֵיהֶם חוֹלִין, מַאי? ״עִמָּךְ״ בָּעֵינַן – וְהָא אִיכָּא, אוֹ דִילְמָא ״כִּי טוֹב לוֹ עִמָּךְ״ בָּעֵינַן – וְהָא לֵיכָּא? תֵּיקוּ.

**William Davidson Edition - English:**
**Rav Beivai bar Abaye raised a dilemma:** If **both of them are ill, what** is the *halakha*? **Do we require** only that the slave be **“with you,”** i.e., in the same condition as the master, **and that is** the case **here,** as they are both ill, and the slave can be pierced? **Or perhaps we require “because he fares well with you,”** i.e., it must be good for both of them, **and that is not** the case **here,** as they are both ill. If so, he cannot be pierced. No answer was found, and therefore the Gemara says that the dilemma **shall stand** unresolved.


###### Kiddushin 22a:10
[Kiddushin 22a:10](https://torahapp.org/share/book/Kiddushin/r/22a:10)

תָּנוּ רַבָּנַן: ״כִּי טוֹב לוֹ עִמָּךְ״ – עִמְּךָ בַּמַּאֲכָל, עִמְּךָ בַּמִּשְׁתֶּה. שֶׁלֹּא תְּהֵא אַתָּה אוֹכֵל פַּת נְקִיָּה וְהוּא אוֹכֵל פַּת קִיבָּר, אַתָּה שׁוֹתֶה יַיִן יָשָׁן וְהוּא שׁוֹתֶה יַיִן חָדָשׁ, אַתָּה יָשֵׁן עַל גַּבֵּי מוֹכִין וְהוּא יָשֵׁן עַל גַּבֵּי תֶּבֶן. מִכָּאן אָמְרוּ: כׇּל הַקּוֹנֶה עֶבֶד עִבְרִי – כְּקוֹנֶה אָדוֹן לְעַצְמוֹ.

**William Davidson Edition - English:**
**The Sages taught:** The verse states concerning a Hebrew slave: **“Because he fares well with you,”** which teaches that the slave should be **with you,** i.e., treated as your equal, **in food,** meaning that his food must be of the same quality as yours, and **with you in drink.** This means **that there shall not** be a situation in **which you eat fine bread and he eats inferior bread,** bread from coarse flour mixed with bran, which is low quality. There shall not be a situation in which **you drink aged wine and he drinks** inferior **new wine.** There shall not be a situation in which **you sleep** comfortably **on** bedding made from **soft sheets and he sleeps on straw. From here** the Sages **stated: Anyone who acquires a Hebrew slave** is considered **like one who acquires a master for himself,** because he must be careful that the slave’s living conditions are equal to his own.


###### Kiddushin 22a:11
[Kiddushin 22a:11](https://torahapp.org/share/book/Kiddushin/r/22a:11)

תָּנוּ רַבָּנַן: ״וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ״, אָמַר רַבִּי שִׁמְעוֹן: אִם הוּא נִמְכָּר – בָּנָיו וּבְנוֹתָיו מִי נִמְכָּרִים? מִכָּאן שֶׁרַבּוֹ חַיָּיב בִּמְזוֹנוֹת בָּנָיו. כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״אִם בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ״, אָמַר רַבִּי שִׁמְעוֹן: אִם הוּא נִמְכָּר – אִשְׁתּוֹ מִי נִמְכְּרָה? מִכָּאן שֶׁרַבּוֹ חַיָּיב בִּמְזוֹנוֹת אִשְׁתּוֹ.

**William Davidson Edition - English:**
**The Sages taught** with regard to a verse that deals with the emancipation of a slave: **“Then he shall go out from you, he and his children with him”** (Leviticus 25:41). **Rabbi Shimon said:** This verse is puzzling, as, **if he is sold, are his sons and daughters sold?** Rather, **from here** it is derived that **his master is obligated to** provide **sustenance for his children,** and when the slave is emancipated his sons are released as well. **You say something similar** with regard to the verse: **“If he is married then his wife shall go out with him”** (Exodus 21:3). **Rabbi Shimon said: If he is sold, is his wife sold?** Rather, **from here** it is derived **that his master is obligated to** provide **sustenance for his wife.**


###### Kiddushin 22a:12
[Kiddushin 22a:12](https://torahapp.org/share/book/Kiddushin/r/22a:12)

וּצְרִיכָא, דְּאִי אַשְׁמוֹעִינַן בָּנָיו, מִשּׁוּם דְּלָא בְּנֵי מֶיעְבַּד וּמֵיכַל נִינְהוּ. אֲבָל אִשְׁתּוֹ, דְּבַת מֵיכַל וּמֶיעְבַּד הִיא, אֵימָא תַּעֲבֵיד וְתֵיכוֹל.

**William Davidson Edition - English:**
The Gemara comments: **And it is necessary** for the *baraita* to mention both cases, **as if it** had **taught us** only that the master is required to provide sustenance for the slave’s **children,** one might say that this is **because they are not fit to work and eat.** Since they are unable to support themselves, the master is required to support them. **But** with regard to **his wife, who can eat and work,** one might **say** that **she should work and eat** in payment for her work, and the master is not required to support her for free.


###### Kiddushin 22a:13
[Kiddushin 22a:13](https://torahapp.org/share/book/Kiddushin/r/22a:13)

וְאִי אַשְׁמְעִינַן אִשְׁתּוֹ, דְּלָאו דִּירְכַּהּ לְהַדּוֹרֵי, אֲבָל בָּנָיו, דְּדִירְכַּיְיהוּ לְהַדּוֹרֵי, אֵימָא לָא, צְרִיכָא.

**William Davidson Edition - English:**
**And** conversely, **if** the *baraita* had **taught us** only about **his wife,** one might say that the master is required to support her **since it is not her manner to circulate** and collect charity, as she is too embarrassed to do this. **But** with regard to **his children, since it is their manner to circulate** and beg, i.e., this is not beneath their dignity, one might **say no,** he is not required to support them. Therefore it is **necessary** to issue both rulings.


###### Kiddushin 22a:14
[Kiddushin 22a:14](https://torahapp.org/share/book/Kiddushin/r/22a:14)

תָּנוּ רַבָּנַן:

**William Davidson Edition - English:**
**The Sages taught:**