POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Kidushin 24
KIDUSHIN 24-30 (9-15 Sivan) - This week's study material has been
dedicated by Mrs. Rita Grunberger of Queens, N.Y., in loving
memory of her husband, Reb Yitzchok Yakov ben Eliyahu
Grunberger. Irving Grunberger helped many people quietly in an
unassuming manner and is dearly missed by all who knew him.
His Yahrzeit is 10 Sivan.
1) DOES A HUSBAND GET ALL THAT HIS WIFE ACQUIRES?
(a) Contradiction: Elsewhere, the opinions of R. Meir and
Chachamim are reversed!
2) FOR WHICH LIMBS DOES A SLAVE GO FREE?
1. (Beraisa): A woman that redeems Ma'aser Sheni must
always add a fifth of the value; R. Meir says, she
can redeem it without adding the fifth.
(b) Answer #1 (Abaye): The text is wrong; their opinions must
be switched (in the Beraisa).
2. Question: What is the case?
i. Suggestion: She redeems the husband's Ma'aser
with the husband's money.
3. [Version #1 (Rashi) Answer #1: Rather, she redeems
his Ma'aser with her money.
ii. Rejection: If so, she is his agent, all would
agree that she adds a fifth!
4. Rejection: If so, all would agree that she does not
add a fifth - "A man (will add a fifth)", not his
5. [Version #2 (Tosfos) Answer #1: Rather, she redeems
her Ma'aser with her money.
6. Rejection: If so, all would agree that she does not
add a fifth - "A man (will add a fifth)", not a
7. Answer #2: Rather, someone gave her money and said
'you only acquire this money in order to redeem the
i. (R. Meir says that the stipulation works,
therefore, she does not add a fifth; Chachamim
say that the money belongs to her husband, she
is just his agent, so she adds a fifth) - this
is the opposite of what they hold by a slave!
(c) Answer #2 (Rava): The text is correct - the case is, she
inherited the Ma'aser from her father (and redeemed it
with the husband's money).
1. R. Meir (generally) considers Ma'aser Sheni as
belonging (primarily) to Hash-m; therefore, the
husband does not acquire it;
i. (No fifth is added, since he does not redeem
2. Chachamim consider Ma'aser Sheni as normal property
of its owner; the husband acquires it (as any
property his wife inherits);
i. A fifth is added, since she is his agent to
redeem his Ma'aser.
(a) (Beraisa): (If the master knocks out) an eye, tooth or
extremal limb (that does not grow back) of his slave, he
1. We know why he goes free for an eye or tooth - the
Torah says so explicitly.
(b) Question: From where do we know the other extremal limbs?
(c) Answer #1: We learn from an eye and tooth: just as these
are exposed blemishes that will not grow back, also all
(d) Question: We should say that "eye" and "tooth" are 2
verses, each of which could have been learned from the
other - we do not learn other cases from such verses!
(e) Answer: It is necessary to write "eye" and "tooth", we
could not learn either from the other.
1. Had the Torah only said "tooth" - one might have
thought, even baby teeth - therefore, it had to
write "eye" (to teach, only things that do not grow
3) FOR WHICH DAMAGE TO THE LIMB DOES HE GO FREE?
2. Had the Torah only said "eye" - one might have
thought, only things that a person is born with, but
not teeth - therefore, it had to write "tooth".
(f) Question: We should say that "When he will hit" is a
generality, "tooth or eye" is a specific;
1. From a generality and specific, we only learn the
specific case - a tooth or eye!
(g) Answer #1: "He will send him free" is a generality; from
a generality, specific, generality we learn everything
similar to the specifics;
1. A tooth or eye that is knocked out - these are
visible blemishes that will not heal; we include all
(h) Answer #2: Rather, "He will send him free" is an
inclusion (we expound by the method of inclusion,
2. Objection: The specifics are visible blemishes that
will not heal and the injured limb can no longer
function - we should only include such cases!
i. (Beraisa): If the master pulled the slave's
beard and dislocated the bone, the slave goes
(i) Question: If so, the slave should go free even if he was
hit on the hand and it dried up, even if it will heal!
1. (Beraisa): (In such a case) the slave does not go
(j) Answer: "Eye" and "tooth" were written to exclude this
(k) (Beraisa - R. Shimon, R. Eliezer, R. Akiva): For any of
the blows that free the slave, a Get of freedom is
1. R. Meir and R. Tarfon say, a Get is not needed;
(l) Question: What is the reason for those that say that a
Get is needed?
2. The arbitrators say, a Get is not needed when he
strikes an eye or tooth, because the Torah said that
he goes free;
i. A Get is needed if a different limb is
stricken, since this is a fine of Chachamim.
ii. Objection: It is mid'Oraisa, it was expounded
iii. Correction: Rather, a Get is needed since it is
(not explicit, rather) expounded by Chachamim.
(m) Answer: They learn a Gezeirah Shavah
"Shilu'ach-Shilu'ach" from divorce - just as a document
is needed there, also here.
1. The others say that the Torah did not write 'He will
send him free', rather "Free, he will send him" to
teach that he is free immediately (without a Get).
(a) (Beraisa): The master hit him on the eye and blinded it,
or on the ear and deafened it - he goes free;
1. If he hit (a wall) near the organ and it ceased
functioning (from fright), he does not go free.
(b) Question (R. Shaman): This implies that one is not liable
for damage caused through noise!
1. But Rami bar Yechezkel taught, if Reuven's chicken
cackled inside a jar and the sound broke it, Reuven
must pay the full damage!
(c) Answer (Rav Ashi): It is different when a man was damaged
- he caused the damage to himself (by his fright).
2. (Rav Yosef): An animal that whinnied and broke
vessels pays half damage.
1. (Beraisa): Reuven scared Shimon - Beis Din cannot
make him pay, but he is accountable at the hands of
(d) (Beraisa #1): A master hit his slave's eye and weakened
it, or his tooth and loosened it - if the organ no longer
works, the slave goes free.
2. If he blew (a Shofar) in his ear and deafened him,
he is exempt; if he was holding him when he did
this, he is liable.
(e) (Beraisa #2): A master hit his slave's weak eye and
blinded it, or his loose tooth and knocked it out - if
the organ was usable until now, the slave goes free; if
(f) It is necessary to hear both cases.
1. If we only heard the first case - we would think
that he only goes free when a healthy limb was
damaged, not if the limb was already impaired;
(g) (Beraisa): A slave asked his master (a doctor) to treat
his eye or dig around his tooth; in doing so, he blinded
the eye or knocked out the tooth - the slave goes free;
2. If we only heard the second case - we would think
that he only goes free when a limb was rendered
1. R. Shimon ben Gamliel says, "and he will destroy" -
he is only free if the master intended for
(h) (Rav Sheshes): If a master knocked out an eye that was
already blind, the slave goes free, because he causes the
slave to be lacking a limb.
2. Chachamim learn R. Eliezer's law from this verse.
i. (Beraisa - R. Eliezer): A master stuck his hand
into his Shifchah's womb and blinded her fetus
- he is exempt, for he did not intend to harm
ii. R. Shimon ben Gamliel agrees that the master
must have intent for the limb that was
stricken, since the Torah added "and he will
iii. Chachamim do not expound the extra "it".
1. (Beraisa): Animal sacrifices must be unblemished and
(in some cases) male - there is no such restriction
by bird offerings;
(i) (R. Chiya bar Ashi): If a master knocked out an extra
finger, the slave goes free.
2. One might have thought, a bird is acceptable even if
its wings dried, its leg was cut off, or its eye was
gouged out' - "From the birds", not all birds are
1. (Rav Huna): This only applies if it is in line with
the other fingers.