## Kiddushin Daf 22b

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

אִילּוּ נֶאֱמַר ״אׇזְנוֹ בַּדֶּלֶת״, הָיִיתִי אוֹמֵר: יִדְקוֹר כְּנֶגֶד אׇזְנוֹ בַּדֶּלֶת. דֶּלֶת – אִין, אׇזְנוֹ – לָא. וְאֹזֶן לָא? וְהָכְתִיב: ״וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ״!

**William Davidson Edition - English:**
**Had** the verse **stated: His ear to the door, I would say: He should pierce, opposite his ear, into the door** alone. In other words, with regard to **the door, yes,** it should be pierced, but **his ear** itself, **no,** it should not be pierced. The Gemara asks: **But** how could it even be suggested that **his ear** should **not** be pierced? **But isn’t it written: “And his master shall pierce his ear with an awl”** (Exodus 21:6)?


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

אֶלָּא: הָיִיתִי אוֹמֵר יִרְצָעֶנָּה לָאֹזֶן מֵאַבָּרַאי וְיַנִּיחֶנָּה עַל הַדֶּלֶת, וְיִדְקוֹר כְּנֶגֶד אׇזְנוֹ בַּדֶּלֶת, תַּלְמוּד לוֹמַר: ״בְּאׇזְנוֹ וּבַדֶּלֶת״ – הָא כֵּיצַד? דּוֹקֵר וְהוֹלֵךְ עַד שֶׁמַּגִּיעַ אֵצֶל דֶּלֶת.

**William Davidson Edition - English:**
**Rather, I would say** that the master **should pierce his ear outside,** i.e., not at the door, **and he should place it** afterward **on the door, and** then **he should pierce opposite his ear on the door.** Therefore, **the verse states:** “And you shall take the awl and place it **through his ear and into the door”** (Deuteronomy 15:17). **How so? He bores through** his ear **until he reaches the door.**


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

״דֶּלֶת״ – שׁוֹמֵעַ אֲנִי: בֵּין עֲקוּרָה בֵּין שֶׁאֵינָהּ עֲקוּרָה, תַּלְמוּד לוֹמַר: ״מְזוּזָה״ – מָה מְזוּזָה מְעוּמָּד – אַף דֶּלֶת נָמֵי מְעוּמָּד.

**William Davidson Edition - English:**
The *baraita* adds: Since the verse states **“door,” I** would **derive** that this applies to any door, regardless of **whether** it is **detached** from its doorpost or **whether it is not detached.** Therefore, **the verse states:** “Then his master shall bring him to the court, and shall bring him to the door, or to the **doorpost”** (Exodus 21:6): **Just as a doorpost is upright** and attached, **so too, a door** must be **upright** and attached to the doorpost.


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

רַבָּן יוֹחָנָן בֶּן זַכַּאי הָיָה דּוֹרֵשׁ אֶת הַמִּקְרָא הַזֶּה כְּמִין חוֹמֶר: מָה נִשְׁתַּנָּה אֹזֶן מִכׇּל אֵבָרִים שֶׁבַּגּוּף? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֹזֶן שֶׁשָּׁמְעָה קוֹלִי עַל הַר סִינַי בְּשָׁעָה שֶׁאָמַרְתִּי: ״כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים״ – וְלֹא עֲבָדִים לַעֲבָדִים, וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ – יֵרָצַע.

**William Davidson Edition - English:**
**Rabban Yoḥanan ben Zakkai would expound this verse as a type of decorative wreath [*ḥomer*],** i.e., as an allegory: **Why is the ear different from all the other limbs in the body,** as the ear alone is pierced? **The Holy One, Blessed be He, said:** This **ear heard My voice on Mount Sinai when I said: “For to Me the children of Israel are slaves”** (Leviticus 25:55), which indicates: **And** they should **not** be **slaves to slaves. And** yet **this** man **went and** willingly **acquired a master for himself.** Therefore, **let** this ear **be pierced.**


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

וְרַבִּי שִׁמְעוֹן בַּר רַבִּי הָיָה דּוֹרֵשׁ אֶת הַמִּקְרָא הַזֶּה כְּמִין חוֹמֶר: מָה נִשְׁתַּנָּה דֶּלֶת וּמְזוּזָה מִכׇּל כֵּלִים שֶׁבַּבַּיִת? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: דֶּלֶת וּמְזוּזָה שֶׁהָיוּ עֵדִים בְּמִצְרַיִם בְּשָׁעָה שֶׁפָּסַחְתִּי עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת, וְאָמַרְתִּי: ״כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים״ – וְלֹא עֲבָדִים לַעֲבָדִים, וְהוֹצֵאתִים מֵעַבְדוּת לְחֵירוּת, וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ – יֵרָצַע בִּפְנֵיהֶם.

**William Davidson Edition - English:**
**And Rabbi Shimon bar Rabbi** Yehuda HaNasi **would** likewise **expound this verse as a type of decorative wreath: Why are the door and a doorpost different from all other objects in the house,** that the piercing is performed with them? **The Holy One, Blessed be He, said: The door and the doorpost were witnesses in Egypt when I passed over the lintel and** when I passed **over the two doorposts** of houses in which there were Jews (Exodus, chapter 12), **and I said: “For to Me the children of Israel are slaves,” and** they should **not** be **slaves to slaves. And I delivered them** at that time **from slavery to freedom, and** yet **this** man **went and acquired a master for himself.** Therefore, **let him be pierced before them,** as they are witnesses that he violated God’s will.


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

**מַתְנִי׳** עֶבֶד כְּנַעֲנִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְקוֹנֶה אֶת עַצְמוֹ בְּכֶסֶף עַל יְדֵי אֲחֵרִים, וּבִשְׁטָר עַל יְדֵי עַצְמוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: בְּכֶסֶף עַל יְדֵי עַצְמוֹ וּבִשְׁטָר עַל יְדֵי אֲחֵרִים, וּבִלְבַד שֶׁיְּהֵא הַכֶּסֶף מִשֶּׁל אֲחֵרִים.

**William Davidson Edition - English:**
**MISHNA:** **A Canaanite slave is acquired by** means of **money, by** means of **a document, or by** means of the master **taking possession** of him. **And he can acquire himself,** i.e., his freedom, **by** means of **money** given **by others,** i.e., other people can give money to his master, **and by** means of **a bill** of manumission if he accepts it **by himself.** This is **the statement of Rabbi Meir. And the Rabbis say:** The slave can be freed **by** means of **money** given **by himself, and by** means of **a bill** of manumission if it is accepted **by others, provided that the money** he gives **belongs to others,** not to him. This is because the slave cannot possess property, as anything owned by a slave is considered his master’s.


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

**גְּמָ׳** מְנָלַן? דִּכְתִיב: ״וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחֻזָּה״ – הִקִּישָׁן הַכָּתוּב לִשְׂדֵה אֲחוּזָּה. מָה שְׂדֵה אֲחוּזָּה נִקְנֶה בְּכֶסֶף, בִּשְׁטָר, וּבַחֲזָקָה – אַף עֶבֶד כְּנַעֲנִי נִקְנֶה בְּכֶסֶף בִּשְׁטָר וּבַחֲזָקָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where do we** derive that these are the modes by which a slave can be acquired? The Gemara answers: **As it is written** with regard to Canaanite slaves: **“And you shall bequeath them to your children as an ancestral inheritance”** (Leviticus 25:46). **The verse juxtaposes** Canaanite slaves **to an ancestral field: Just as an ancestral field can be acquired by** means of **money, by** means of **a document, or by** means of the owner **taking possession** of it, **so too, a Canaanite slave can be acquired by** means of **money, by** means of **a document, or by** means of the master **taking possession** of him.


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

אִי מָה שְׂדֵה אֲחוּזָּה חוֹזֶרֶת לַבְּעָלִים בַּיּוֹבֵל – אַף עֶבֶד כְּנַעֲנִי חוֹזֵר לַבְּעָלִים בַּיּוֹבֵל? – תַּלְמוּד לוֹמַר: ״לְעֹלָם בָּהֶם תַּעֲבֹדוּ״.

**William Davidson Edition - English:**
The Gemara asks: **If** so, perhaps one can interpret this juxtaposition differently: **Just as an ancestral field returns to its owners in the Jubilee** Year, **so too a Canaanite slave returns to his** prior **owners in the Jubilee** Year. Therefore, **the verse states: “Of them you may take your slaves forever”** (Leviticus 25:46), which indicates that the sale is permanent.


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

תָּנָא: אַף בַּחֲלִיפִין. וְתַנָּא דִּידַן? מִילְּתָא דְּלֵיתַהּ בְּמִטַּלְטְלִין – קָתָנֵי, מִילְּתָא דְּאִיתַהּ בִּמְטַלְטְלִין – לָא קָתָנֵי.

**William Davidson Edition - English:**
A Sage **taught** in a *baraita* that a Canaanite slave can **also** be acquired **by** means of symbolic **exchange,** i.e., a *pro forma* act of acquisition performed by the giving of an item, usually a kerchief, effecting the transfer of ownership of an article. The Gemara asks: **And** why doesn’t **the *tanna* of our** mishna mention acquisition through symbolic exchange? The Gemara answers: He **teaches** only the effectiveness of **modes** of acquisition **which are not** effective in transferring the ownership **of movable property,** as it is a novelty that these are effective, as one may have thought that a slave can be acquired only in the same manner as movable property is acquired. He does **not teach** the effectiveness of **modes** of acquisition **which are** effective in transferring the ownership **of movable property,** as it is not a novelty that a slave can be acquired in that manner.


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

אָמַר שְׁמוּאֵל: עֶבֶד כְּנַעֲנִי נִקְנֶה בִּמְשִׁיכָה. כֵּיצַד? תְּקָפוֹ וּבָא אֶצְלוֹ – קְנָאוֹ. קְרָאוֹ וּבָא אֶצְלוֹ – לֹא קְנָאוֹ.

**William Davidson Edition - English:**
**Shmuel says: A Canaanite slave can be acquired by** means of **pulling,** as can movable property. **How** is pulling performed in the case of a slave? If the master **took him by force and** the slave **came to him, he has** thereby **acquired him.** But if the master **called him and he came to him** willingly, **he has not acquired him.**


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

בִּשְׁלָמָא לְתַנָּא דִּידַן, מִילְּתָא דְּאִיתַהּ בְּמִטַּלְטְלֵי – לָא קָתָנֵי, דְּלֵיתַהּ בְּמִטַּלְטְלֵי – קָתָנֵי. אֶלָּא לְתַנָּא בָּרָא, נִיתְנֵי מְשִׁיכָה! כִּי קָתָנֵי, מִילְּתָא דְּאִיתַהּ בֵּין בִּמְקַרְקְעֵי בֵּין בְּמִטַּלְטְלִי, מְשִׁיכָה דִּבְמִטַּלְטְלִי אִיתָא, בִּמְקַרְקְעִי לֵיתַהּ – לָא קָתָנֵי.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to** the opinion of **the *tanna* of our** mishna, it is clear why he did not list pulling as a mode of acquisition, as **he** does **not teach** the effectiveness of **modes** of acquisition **that are** effective in transferring the ownership **of movable property;** he **teaches** only the effectiveness of **modes** of acquisition **that are not** effective in transferring the ownership **of movable property.** Pulling is effective with movable property. **But according to** the opinion of **the *tanna* of the *baraita*,** who taught the mode of symbolic exchange, **let him teach pulling** as well. The Gemara answers: **When he teaches** his *baraita*, which includes acquisition through symbolic exchange, he teaches the effectiveness of **modes** of acquisition **that are** effective in transferring the ownership of **both land and movable property. He does not teach** the effectiveness of **pulling, which is** effective in transferring the ownership **of movable property** but **is not** effective in transferring the ownership **of land.**


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

כֵּיצַד? תְּקָפוֹ וּבָא אֶצְלוֹ – קְנָאוֹ, קְרָאוֹ וּבָא אֶצְלוֹ – לֹא קְנָאוֹ. וּקְרָאוֹ לָא? וְהָתַנְיָא: כֵּיצַד בִּמְסִירָה? אֲחָזָהּ בְּטַלְפָּהּ, בִּשְׂעָרָהּ, בָּאוּכָּף שֶׁעָלֶיהָ, בִּשְׁלִיף שֶׁעָלֶיהָ, בִּפְרוּמְבְּיָא שֶׁבְּפִיהָ וּבְזוֹג שֶׁבְּצַוָּארָהּ – קְנָאָהּ.

**William Davidson Edition - English:**
The Gemara returns to analyze Shmuel’s statement: **How** does one acquire a slave through pulling? If the master **took him by force and he came to him,** he has **acquired him.** If **he called him and he came to him,** he has **not acquired him.** The Gemara asks: **And** has he **not** acquired him if **he called him? But isn’t it taught** in a *baraita*: **How** is an animal acquired **through passing?** If **he grabbed it by its hoof,** or **by its hair,** or **by the saddle on it,** or **by the load [*shalif*] on it,** or **by the bit [*bifrumbiya*] in its mouth,** or **by the bell on its neck, he has acquired it.**


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

כֵּיצַד בִּמְשִׁיכָה? קוֹרֵא לָהּ וְהִיא בָּאָה, אוֹ שֶׁהִכִּישָׁהּ בְּמַקֵּל וְרָצְתָה לְפָנָיו, כֵּיוָן שֶׁעָקְרָה יָד וָרֶגֶל – קְנָאָהּ. רַבִּי אַסִּי וְאָמְרִי לַהּ רַבִּי אַחָא אוֹמֵר: עַד שֶׁתְּהַלֵּךְ לְפָנָיו מְלֹא קוֹמָתָהּ.

**William Davidson Edition - English:**
**How** is an animal acquired **by pulling?** If **he calls it and it comes, or he** if **hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg** from where it was standing, he **acquires it. Rabbi Asi, and some say Rabbi Aḥa, says:** It is not enough if the animal lifts its feet. Rather, one does not acquire it **until it walks** the distance of **its full height in the presence of** the one acquiring it. In any event, this indicates that calling is an effective use of the mode of pulling.


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

אָמְרִי: בְּהֵמָה אַדַּעְתָּא דְמָרַהּ אָזְלָה, עֶבֶד אַדַּעְתֵּיהּ דְּנַפְשֵׁיהּ קָאָזֵיל. אָמַר רַב אָשֵׁי: עֶבֶד קָטָן כִּבְהֵמָה דָּמֵי.

**William Davidson Edition - English:**
The Sages **say** in response that there is a difference between the acquisition of a slave and that of an animal. **An animal walks by the will of its owner,** as it is domesticated and follows the orders of its master. Consequently, if it comes when called it is as though it was pulled. By contrast, **a slave walks by his own will.** Consequently, even if a slave comes when called, this cannot be considered acquisition through pulling, as the master has performed no act of acquisition. **Rav Ashi said: A slave who is a minor is considered like an animal.** Since he has no will of his own, he can be acquired through calling, like an animal.


###### Kiddushin 22b:15
[Kiddushin 22b:15](https://torahapp.org/share/book/Kiddushin/r/22b:15)

תָּנוּ רַבָּנַן: כֵּיצַד בַּחֲזָקָה? הִתִּיר לוֹ מִנְעָלוֹ, אוֹ הוֹלִיךְ כֵּלָיו אַחֲרָיו לְבֵית הַמֶּרְחָץ, הִפְשִׁיטוֹ, הִרְחִיצוֹ, סָכוֹ, גֵּרְדוֹ, הִלְבִּישׁוֹ הִנְעִילוֹ, הִגְבִּיהוֹ – קְנָאוֹ. אָמַר רַבִּי שִׁמְעוֹן: לֹא תְּהֵא חֲזָקָה גְּדוֹלָה מֵהַגְבָּהָה, שֶׁהַגְבָּהָה קוֹנָה בְּכׇל מָקוֹם. מַאי קָאָמַר?

**William Davidson Edition - English:**
§ **The Sages taught** (*Tosefta* 1:5): **How** does one acquire a slave **through possession?** If the slave **removes** the master’s **shoe,** or **carries his garments after him to the bathhouse,** or **undresses him,** or **bathes him,** or **anoints him,** or **scrubs** the oil off him, or **dresses him,** or **puts on his shoes, or lifts him,** the master **acquires him. Rabbi Shimon says:** Acquisition through the mode of **possession should not be considered greater than** acquisition using the mode of **lifting, as lifting acquires** property **in any situation.** With regard to this last statement the Gemara asks: **What is** Rabbi Shimon **saying** here? The first *tanna* also said that a slave can be acquired by lifting.


###### Kiddushin 22b:16
[Kiddushin 22b:16](https://torahapp.org/share/book/Kiddushin/r/22b:16)

אָמַר רַב אָשֵׁי: הִגְבִּיהוֹ הוּא לְרַבּוֹ – קְנָאוֹ, הִגְבִּיהוֹ רַבּוֹ לוֹ – לֹא קְנָאוֹ. אָמַר רַבִּי שִׁמְעוֹן: לֹא תְּהֵא חֲזָקָה גְּדוֹלָה מֵהַגְבָּהָה, שֶׁהַגְבָּהָה קוֹנָה בְּכׇל מָקוֹם.

**William Davidson Edition - English:**
**Rav Ashi says** that one can infer from the statement of the first *tanna*: If a slave **lifts his master,** the master **acquires him,** as he is performing labor for the master. But if **his master lifts** the slave, the master **does not acquire him,** as the slave has not performed labor for his master. With regard to this **Rabbi Shimon says:** Acquisition through **possession should not be greater than** acquisition through **lifting, as lifting acquires** property **in any situation.** Consequently, one can acquire a slave even by lifting him.


###### Kiddushin 22b:17
[Kiddushin 22b:17](https://torahapp.org/share/book/Kiddushin/r/22b:17)

הַשְׁתָּא דְּאָמְרַתְּ: הִגְבִּיהוֹ הוּא לְרַבּוֹ – קְנָאוֹ, אֶלָּא מֵעַתָּה שִׁפְחָה כְּנַעֲנִית תִּקָּנֶה בְּבִיאָה? כִּי קָאָמְרִינַן: זֶה נֶהֱנֶה וְזֶה מִצְטַעֵר, הָכָא: זֶה נֶהֱנֶה וְזֶה נֶהֱנֶה הוּא.

**William Davidson Edition - English:**
The Gemara asks: **Now that you said** that if a slave **lifts his master,** the master **acquires him,** consider the following ramification of this ruling: **If that is so, let a Canaanite maidservant be acquired by** means of **sexual intercourse** with the master, as it is possible to claim she lifts him during the act of intercourse. The Gemara answers: **When we say** that one acquires a slave through the labor the slave performs for him, that applies to a situation where **this** master **benefits and that** slave **suffers.** In this manner the master exercises his authority over the slave. **Here,** with regard to sexual intercourse, **it is** a case where **this** master **benefits and this** Canaanite maidservant likewise **benefits.** Since both sides derive benefit, it cannot be seen as an act of acquisition.


###### Kiddushin 22b:18
[Kiddushin 22b:18](https://torahapp.org/share/book/Kiddushin/r/22b:18)

שֶׁלֹּא כְּדַרְכָּהּ מַאי אִיכָּא לְמֵימַר? אָמַר רַב אַחַיי [בַּר אַדָּא] דְּמִן אַחָא: מַאן לֵימָא לַן דְּלָאו הֲנָאָה אִית לְהוּ לְתַרְוַיְיהוּ? וְעוֹד: ״מִשְׁכְּבֵי אִשָּׁה״ כְּתִיב, הִקִּישה הַכָּתוּב כְּדַרְכָּהּ לְשֶׁלֹּא כְּדַרְכָּהּ.

**William Davidson Edition - English:**
The Gemara asks: If he engages in intercourse **in an atypical manner,** i.e., anal intercourse, with her, **what can be said?** In that case the woman does not benefit from the intercourse. **Rav Aḥai bar Adda of** the place called **Aḥa said: Who will tell us,** i.e., it is not obvious, **that there is no benefit for both of them,** i.e., there is benefit only for the man, when they engage in intercourse in an atypical manner? **And furthermore, it is written: “Lyings with a woman”** (Leviticus 18:22). The plural form indicates that there are two ways of engaging in sexual intercourse with a woman: In this manner **the verse compares typical** sexual intercourse **to** intercourse in **an atypical manner.**


###### Kiddushin 22b:19
[Kiddushin 22b:19](https://torahapp.org/share/book/Kiddushin/r/22b:19)

רַבִּי יְהוּדָה הִנְדּוּאָה גֵּר שֶׁאֵין לוֹ יוֹרְשִׁין הֲוָה. חֲלַשׁ, עָל מָר זוּטְרָא לְשַׁיּוֹלֵי בֵּיהּ, חַזְיֵיהּ דְּתָקֵיף לֵיהּ עָלְמָא טוּבָא. אֲמַר לֵיהּ לְעַבְדֵיהּ: שְׁלוֹף לִי מְסָנַאי וְאַמְטִינְהוּ לְבֵיתָא. אִיכָּא דְּאָמְרִי גָּדוֹל הֲוָה.

**William Davidson Edition - English:**
§ The Gemara relates: **Rabbi Yehuda from India was a convert who had no heirs.** When **he became ill Mar Zutra entered to ask** about his health. When he **saw that his condition intensified,** i.e., that he was about to die, Mar Zutra **said to** Rabbi Yehuda’s **slave: Remove my shoes and take them to my house.** He wanted to acquire the slave upon the death of his master, as when a convert without heirs dies, the first person to claim his property acquires it. The Gemara comments: **There are** those **who say** that this slave **was an adult man,**