## Rashi on Kiddushin Daf 21b

###### Rashi on Kiddushin 21b:1:1
[Rashi on Kiddushin 21b:1:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:1:1)

ההוא - בכל גאולה תתנו תלה ביה קרא לקובעו חובה:


###### Rashi on Kiddushin 21b:1:2
[Rashi on Kiddushin 21b:1:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:1:2)

ואפי' לרבי יהושע - דאמר גבי שדה אחוזה רשות הכא מודה דחובה דלא יטמע בעובדי כוכבים:


###### Rashi on Kiddushin 21b:4:1
[Rashi on Kiddushin 21b:4:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:4:1)

לעולמו של יובל - כדילפינן בריש פירקין (קידושין דף טו.) מושבתם איש אל אחוזתו:


###### Rashi on Kiddushin 21b:5:1
[Rashi on Kiddushin 21b:5:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:5:1)

סול - ברוק"א (שפוד, קנה עץ מחודד) בלע"ז:


###### Rashi on Kiddushin 21b:5:2
[Rashi on Kiddushin 21b:5:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:5:2)

סירא - קוץ:


###### Rashi on Kiddushin 21b:5:3
[Rashi on Kiddushin 21b:5:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:5:3)

מקדח - טרייד"א (טריידר"א: מַקְדֵחַ) :


###### Rashi on Kiddushin 21b:5:4
[Rashi on Kiddushin 21b:5:4](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:5:4)

מכתב - גרייפ"א (גרפי"א: מַכְתֵּב, חרט) שחוקקין בפנקסיהן:


###### Rashi on Kiddushin 21b:6:1
[Rashi on Kiddushin 21b:6:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:6:1)

מרצע הגדול - לקמיה מפרש מאי גמרא:


###### Rashi on Kiddushin 21b:7:1
[Rashi on Kiddushin 21b:7:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:7:1)

יודן בריבי - יודן שמו וגדול בדורו היה וכל היכא דקרי ליה בריבי לשון חכמה וחריפות הוא:

**Sefaria Community Translation:**
Yudan the Distinguished - Yudan was his name, and he was a great one of his generation. Anywhere the appellation *Biribi* is used it has the meaning of wisdom and sharpness.


###### Rashi on Kiddushin 21b:7:2
[Rashi on Kiddushin 21b:7:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:7:2)

אלא במילתא - אליה של אזן בבשר ולא בתנוך:

**Sefaria Community Translation:**
Only the earlobe - the lobe of the ear, in the flesh and not on the ridge.


###### Rashi on Kiddushin 21b:7:3
[Rashi on Kiddushin 21b:7:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:7:3)

וחכ"א כו' - חולקין עליו וזו ראיה שלהם קים לן דאין עבד עברי כהן נרצע מפני שנעשה בעל מום ולא יכול עוד לשוב לחיזוק הראשון ולקמיה ילפינן ושב אל משפחתו למוחזק שבמשפחתו והיאך הוא נעשה בעל מום והתנן (בכורות דף לז.) גבי מומין נפגמה אזנו מן הסחוס אבל לא מן העור:

**Sefaria Community Translation:**
And the Rabbis say, etc. - they disagree with [Yudan]. This is their proof: it is established for us that a Hebrew slave who is a priest is not pierced, because this would make him blemished, and he will no longer be able to return to his original status. Later on, we derive from "And he shall return to his own family” (Leviticus 25:41) -- to his status in his family (Kiddushin 21b:12). How then can he be rendered blemished? Did we not learn in a Mishna, regarding blemishes, "[the firstborn is considered blemished, and may be slaughtered outside the Temple] if the ear was damaged from the cartilage but not if the skin was damaged" (Bekhorot 37a:15).


###### Rashi on Kiddushin 21b:7:4
[Rashi on Kiddushin 21b:7:4](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:7:4)

הא אין רוצעים כו' - הרי יש לך ללמוד מכאן שאין רוצעין אלא בגובה של אזן:

**Sefaria Community Translation:**
He is pierced only, etc. - you may learn from here that we only pierce on the upper part of the ear.


###### Rashi on Kiddushin 21b:7:5
[Rashi on Kiddushin 21b:7:5](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:7:5)

במאי קא מיפלגי - גבי סול וסירא:

**Sefaria Community Translation:**
With regard to what do they disagree - regarding a sharp thorn and a thorn.


###### Rashi on Kiddushin 21b:8:1
[Rashi on Kiddushin 21b:8:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:8:1)

דריש כללי ופרטי - בכל התורה מקום שכולל ופורט דורש שהפרט פירוש של כלל ואין בכלל אלא מה שבפרט וכי חזר וכלל לא הוסיף לך בכלל האחרון אלא הדומה לפרט:

**Sefaria Community Translation:**
Expounds generalizations and details - throughout the Torah, in a place where it generalizes and specifies, he expounds that the specification is an explanation of the generalization, and the generalization only includes what is in the specification. When [the verse] then goes on to generalize again, the latter generalization is only adding that which is similar to the specification.


###### Rashi on Kiddushin 21b:9:1
[Rashi on Kiddushin 21b:9:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:9:1)

ריבויי ומיעוטי - אין הפרט פירושו של כלל שתאמר אין בכלל אלא מה שבפרט אלא למעוטי הוא בא לפי שבכלל היה מרבה את הכל ובא המיעוט אחריו לומר בזה וכיוצא בו כללתי לך הילכך אפילו לא חזר וכלל הייתי מביא כעין הפרט וכי חזר וריבה ריבה הכל ולא מיעט לך אלא דבר אחד ומסרו הכתוב לחכמים איזה דבר הראוי למעט מן הכלל פי' מיעט ממעט קצת ממשמעו:

**Sefaria Community Translation:**
Amplifications and restrictions - [in his method of exegesis,] the specification is not taken as what is meant by the generalization -- that is, you should not say the general term only includes that which is in the specification. Rather, it comes to restrict -- the general term would have included everything, and the restriction comes afterwards to indicate that this, and things similar to it, were what I meant for you by the generalization. Therefore, even if [the verse] does not go on to state another generalization, I would have [known that the rule applies only] to bring things that are similar to the specification. If the verse then goes on to amplify again, it comes to amplify [and include] everything, and there is only one thing excluded. It was given over to the Rabbis to decided which thing was fit to be removed from the generalization. Thus "restriction" is interpreted to mean "restricted somewhat from its connotation."


###### Rashi on Kiddushin 21b:10:1
[Rashi on Kiddushin 21b:10:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:10:1)

מיעט סם - שלא יתן סם על אזנו וינקבנה דהא לא דמי למרצע שאינו נוקב מכח אדם אלא מאליו:

**Sefaria Community Translation:**
It excludes a corrosive substance - that he cannot place a corrosive substance on his ear and thereby make a hole in it, since that is not similar to an awl, since it does not make a hole through human force, but rather on its own.


###### Rashi on Kiddushin 21b:11:1
[Rashi on Kiddushin 21b:11:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:11:1)

הירך מיומן שבירך - בפרק גיד הנשה (חולין צ:) ר' יהודה אומר אין נוהג אלא באחת והדעת מכרעת של ימין ויליף לה מה"א דהירך ודרש הירך חשובה שבירכות:

**Sefaria Community Translation:**
The thigh: the most important part of the thigh - in Chapter "Sciatic Nerve", "Rabbi Yehuda says: [The prohibition of the sciatic nerve] applies only [to the sciatic nerve] in one of the animal’s thighs, and logic dictates that it is the right thigh." (Chullin 90b:16) He derives [this ruling] from the letter *He* of *Hayerech* [the thigh], and expounds: the thigh -- the most important of all the thighs.


###### Rashi on Kiddushin 21b:12:1
[Rashi on Kiddushin 21b:12:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:12:1)

ויעשה בעל מום - ומה בכך והלא רציעה מצוה היא:

**Sefaria Community Translation:**
And let him be rendered blemished - and what of it? Is not piercing a commandment?


###### Rashi on Kiddushin 21b:13:1
[Rashi on Kiddushin 21b:13:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:13:1)

חידוש הוא - שהתיר שפחה כנענית לישראל:

**Sefaria Community Translation:**
It is a novelty - that a Canaanite maidservant should be permitted to a Jew.


###### Rashi on Kiddushin 21b:15:1
[Rashi on Kiddushin 21b:15:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:15:1)

באיסקונדרי איטלליתו - לא הטיתם לב לדקדק בשמועתכם אלא כמשחקין בפספסין מרייל"ש:

**Sefaria Community Translation:**
Did you play with tokens - you did not take care to be exact in your studies, but were like those who play with dice / MRYYLS.


###### Rashi on Kiddushin 21b:16:1
[Rashi on Kiddushin 21b:16:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:16:1)

וא"ת אין רבו מוסר לו שפחה כנענית - למה לי טעמא מפני שנעשה בעל מום בלאו הכי נמי לא שייך רציעה דבעינן אהבתי את אשתי:

**Sefaria Community Translation:**
And if you say that if his master cannot provide him with a Canaanite maidservant - why would I need the explanation that it would render him blemished? Even without that, piercing would be inapplicable, since we require [the slave to be able to say] "I love .. my wife" (Exodus 21:5).


###### Rashi on Kiddushin 21b:16:2
[Rashi on Kiddushin 21b:16:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:16:2)

תו לא מידי - אין להשיב על זאת:

**Sefaria Community Translation:**
Nothing more - there can be no answer to this [proof].


###### Rashi on Kiddushin 21b:17:1
[Rashi on Kiddushin 21b:17:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:17:1)

כהן - אסור בגיורת שהיתה זונה קודם:

**Sefaria Community Translation:**
A priest - who is forbidden [to marry a] convert, who [is considered to have been] a *zonah* prior [to converting].


###### Rashi on Kiddushin 21b:17:2
[Rashi on Kiddushin 21b:17:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:17:2)

מהו ביפת תואר - במלחמה:

**Sefaria Community Translation:**
What [is the *halakha*] with regard to a beautiful woman - in battle.


###### Rashi on Kiddushin 21b:17:3
[Rashi on Kiddushin 21b:17:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:17:3)

מותר - כדמפרש ואזיל:

**Sefaria Community Translation:**
Permitted - as it will go on to explain.


###### Rashi on Kiddushin 21b:18:1
[Rashi on Kiddushin 21b:18:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:18:1)

דברה תורה - לא התירתה אלא בשביל יצר הרע שאם לא יתירה יעבור על האזהרה כדיליף לקמיה מדכתיב יפת תואר שיצר הרע מתגרה בו הילכך בכהן נמי איכא למיחש ליצר הרע ושריא:

**Sefaria Community Translation:**
The Torah spoke - it only permitted it for the sake of the evil inclination, since if it would not have permitted it, he would have violated the prohibition, as is derived later on from the fact that "beautiful" is written -- that the evil inclination inflames him. Therefore, with a priest as well, one must account for the evil inclination, and it is thus permitted.


###### Rashi on Kiddushin 21b:19:1
[Rashi on Kiddushin 21b:19:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:19:1)

בביאה שניה - שכבר נתקררה רוחו:

**Sefaria Community Translation:**
With regard to the second act of sexual intercourse - once his spirit has already cooled off.


###### Rashi on Kiddushin 21b:20:1
[Rashi on Kiddushin 21b:20:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:20:1)

והבאתה אל תוך ביתך - לקיימה:

**Sefaria Community Translation:**
“Then you shall bring her home to your house” - to keep her.


###### Rashi on Kiddushin 21b:20:2
[Rashi on Kiddushin 21b:20:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:20:2)

קרינא ביה וראית בשביה - הותרה לו במה שנתן עיניו בה:

**Sefaria Community Translation:**
One can read with regard to: “And see her among the captives" - what he set his eyes upon is then [likewise] permitted to him.


###### Rashi on Kiddushin 21b:21:1
[Rashi on Kiddushin 21b:21:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:21:1)

בשעת שביה - אם נתן מתחילה עיניו בה ולא שלקחה למוכרה או לשפחה ואח"כ נתן עיניו בה:

**Sefaria Community Translation:**
When she is a captive - if he had first set his eyes upon her then. But not if he had [previously] bought her in order to sell or to be a maidservant, and then set his eyes upon her.


###### Rashi on Kiddushin 21b:21:2
[Rashi on Kiddushin 21b:21:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:21:2)

יפת תואר - משמע מתוך שמתגרה בה יצרו מחמת יופיה התירה לו ובקושי אלא דמוטב שיאכלו ישראל בשר תמותות שחוטה בשר מסוכנת שחוטה ואע"פ שהיא מאוסה כדכתיב ביחזקאל ולא בא בפי בשר פגול:

**Sefaria Community Translation:**
"A beautiful woman" - this implies that she was permitted to him because her beauty inflamed his inclination. And [she was permitted to him only] reluctantly; but better that a Jew eat meat from a slaughtered dying animal -- that is, from a slaughtered animal that was critically ill -- even though it is loathsome, as is written in Ezekiel, "nor has foul flesh entered my mouth" (Ezekiel 4:14).


###### Rashi on Kiddushin 21b:21:3
[Rashi on Kiddushin 21b:21:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/21b:21:3)

ולא יאכלו בשר תמותות - לאחר שימותו ויהו נבלות:

**Sefaria Community Translation:**
And let them not eat the meat of dying animals - after they have died, when they will have become carcasses.