Pisqa’ 122357H:166-168; JN1:303-304. 1. “And you shall take the awl” (Dt.15:17). On what basis do I know to include [among the boring tools] a thorn, a piece of sharp glass, or a reed-sliver? For it is said: “You shall take” (Dt.15:17)— [any appropriate tool]: words of R. Yose b. R. Judah. Rabbi says: “The awl” (Dt.15:17)— since the awl is distinguished, in being made of metal, I might infer that [the tool used in the piercing] can only be made of metal.358// Mechilta Ishmael, neziqin, 2. On this basis R. Ishmael would say:359F: 180-181 notes that the versions of Mechilta Ishmael appearing in Pisqa’ 122 may have been contributed by scribes who post-date the compilation of Sifre. in three issues the legal tradition goes beyond what is specified in Scripture. [Regarding sacrificial slaughter,] the Torah said: “And you shall spill out its blood and cover it with dirt” (Lv.17:12), while the legal tradition teaches: Cover it with anything that causes vegetation to sprout.360=M. Hul. 6:6. [Regarding a document of divorce,] the Torah said: “And he shall write for her a writ of separation” (Dt.24:1), while the legal tradition teaches: He may write it on anything that is detached from the earth.361Cf. M. Git. 2:4. Finally, the Torah said: “With an awl” (Ex.21:6), while the legal tradition teaches: Pierce the ear with anything [sharp enough].362//Mechilta Ishmael, neziqin, 2. Rabbi says: “His owner shall bring him to the door or doorpost” (Ex.21:6)— he should be standing upright [so that his ear is level to the doorpost].363// Mechilta Ishmael, neziqin, 2.
“And you shall take the awl” (Dt.15:17)— shall I infer that [the piercing is done] privately, between the two of them? The Teaching states: “Then his owner shall bring him before the Authority364Normally, ‘elohim refers to God, although where exegetical necessity dictates, midrashic tradition stipulates that a human court is meant. (‘elohim; Ex.21:6)— Here, Authority refers to the judges (dayanim; e.g., Ex.22:8), who then present him [for sale] to traders.365= Mechilta Ishmael, neziqin, 2.
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בַּמַּרְצֵעַ – בְּכָל דָּבָר שֶׁהוּא רוֹשֵׁם.
“With an awl” (Ex.21:6)— Anything that makes a mark.366// Mechilta Ishmael, neziqin, 2.
Said R. Elazar: doesn’t Yudan, our colleague, expounded that they only pierce the ear-lobe? But sages say: a priest may not be pierced, lest he become blemished. If he is pierced through the ear-lobe, how can he become blemished? In fact, this teaches that they may only pierce the upper part of the ear. R. Meir says: he may also pierce the cartilage. In any case, R. Meir says: a priest is not to be pierced.367// Mechilta Ishmael, neziqin, 2.
3. “Drive it through his ear” (Dt.15:17). Here ear is mentioned, and elsewhere, [in connection with a purification rite,] ear (Lv.14:14) is mentioned. Just as ear mentioned elsewhere is the right ear, ear mentioned here is also the right ear— at the upper tip of the ear.368// Mechilta Ishmael, neziqin, 2.
“Through his ear and the door” (Dt.15:17). Is it possible to say that [the awl must be driven through] the side of his ear? The Teaching states: “Through his ear and the door” (Dt.15:17)— this explains that he drives it through the ear into the door.
“Thus, he shall be your slave forever” (`olam: Dt.15:17)— as long as the master is [alive] in his world” (`olamo), even if he is sold thirty or forty years before the Jubilee. On this basis you can teach: a Hebrew slave serves the son, but he does not serve the daughter. [Once he is] pierced, he serves neither the son nor the daughter [but only the father].369Cf. Mechilta Ishmael, neziqin, 2. 4. How do I know that the principle taught here [i.e., that the pierced slave serves only the father] applies elsewhere, and the principle taught elsewhere applies here? The Teaching states: [“He will be your slave] forever” (Dt.15:17) and [He will serve him] forever” (Ex.21:6). This similarity permits an analogical inference [that the slave has no obligations to the owner’s children].
“You shall do this also with your slave-girl” (Dt.15:17). You shall provide for her [when she goes free]. Is it possible to say that she may also be pierced? The Teaching states: “If the slave forcefully declares” (Ex.21:5)— the slave may be pierced, but not the slave-girl!
(דברים טו יז) וְלָקַחְתָּ אֶת הַמַּרְצֵעַ, מִנַּיִן לְרַבּוֹת אֶת הַקּוֹץ וְאֶת הַזְּכוּכִית וְאֶת הַקְּרוּמִית שֶׁל קָנֶה? שֶׁנֶּאֱמַר: וְלָקַחְתָּ, דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. רַבִּי אוֹמֵר: מַרְצֵעַ, מַה מַּרְצֵעַ הַמְיֻחָד מִן הַמַּתֶּכֶת – אַף אֵין לִי אֶלָּא מִן הַמַּתֶּכֶת. מִכָּן הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: בִּשְׁלֹשָׁה מְקוֹמוֹת הֲלָכָה עוֹקֶפֶת הַמִּקְרָא. הַתּוֹרָה אָמְרָה (ויקרא יז יג): ״וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר״, וַהֲלָכָה אָמְרָה: בְּכָל דָּבָר שֶׁמְּגַדֵּל צְמָחִים. הַתּוֹרָה אָמְרָה (דברים כד א): ״וְכָתַב לָהּ סֵפֶר כְּרִיתוּת״, וַהֲלָכָה אָמְרָה: בְּכָל דָּבָר שֶׁהוּא בְּתָלוּשׁ. הַתּוֹרָה אָמְרָה: בַּמַּרְצֵעַ, וַהֲלָכָה אָמְרָה: בְּכָל דָּבָר. רַבִּי אוֹמֵר (שמות כא ו): ״בַּדֶּלֶת אוֹ בַמְּזוּזָה״ – מְעֻמָּד.
Pisqa’ 122357H:166-168; JN1:303-304.
1. “And you shall take the awl” (Dt.15:17).
On what basis do I know
to include [among the boring tools]
a thorn, a piece of sharp glass, or a reed-sliver?
For it is said:
“You shall take” (Dt.15:17)—
[any appropriate tool]:
words of R. Yose b. R. Judah.
Rabbi says:
“The awl” (Dt.15:17)—
since the awl is distinguished,
in being made of metal,
I might infer that
[the tool used in the piercing]
can only be made of metal.358// Mechilta Ishmael, neziqin, 2.
On this basis R. Ishmael would say:359F: 180-181 notes that the versions of Mechilta Ishmael appearing in Pisqa’ 122 may have been contributed by scribes who post-date the compilation of Sifre.
in three issues the legal tradition
goes beyond what is specified in Scripture.
[Regarding sacrificial slaughter,] the Torah said:
“And you shall spill out its blood and cover it with dirt” (Lv.17:12),
while the legal tradition teaches:
Cover it with anything
that causes vegetation to sprout. 360=M. Hul. 6:6.
[Regarding a document of divorce,] the Torah said:
“And he shall write for her a writ of separation” (Dt.24:1),
while the legal tradition teaches:
He may write it on anything
that is detached from the earth.361Cf. M. Git. 2:4.
Finally, the Torah said:
“With an awl” (Ex.21:6),
while the legal tradition teaches:
Pierce the ear with anything [sharp enough].362//Mechilta Ishmael, neziqin, 2.
Rabbi says:
“His owner shall bring him to the door or doorpost” (Ex.21:6)—
he should be standing upright
[so that his ear is level to the doorpost].363// Mechilta Ishmael, neziqin, 2.
מַרְצֵעַ, זֶה מַרְצֵעַ גָּדוֹל.
. “Awl” (Dt.15:17)—
this refers to a large awl.
וְלָקַחְתָּ אֶת הַמַּרְצֵעַ, שׁוֹמֵעַ אֲנִי בֵּינוֹ לְבֵין עַצְמוֹ? תַּלְמוּד לוֹמַר (שמות כא ו): ״וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלֹהִים״, אֵצֶל הַדַּיָּנִים, שֶׁיִּמָּסֵר בַּמּוֹכְרִים.
“And you shall take the awl” (Dt.15:17)—
shall I infer that
[the piercing is done] privately,
between the two of them?
The Teaching states:
“Then his owner shall bring him before the Authority364Normally, ‘elohim refers to God, although where exegetical necessity dictates, midrashic tradition stipulates that a human court is meant. (‘elohim; Ex.21:6)—
Here, Authority refers to the judges (dayanim; e.g., Ex.22:8),
who then present him [for sale] to traders. 365= Mechilta Ishmael, neziqin, 2.
בַּמַּרְצֵעַ – בְּכָל דָּבָר שֶׁהוּא רוֹשֵׁם.
“With an awl” (Ex.21:6)—
Anything that makes a mark.366// Mechilta Ishmael, neziqin, 2.
אָמַר רַבִּי אֶלְעָזָר: וַהֲלֹא יוּדָן בְּרַבִּי הָיָה דוֹרֵשׁ שֶׁאֵין רוֹצְעִים אֶלָּא בְמִילָת, וַחֲכָמִים אוֹמְרִים: אֵין כֹּהֵן נִרְצָע, שֶׁמָּא נַעֲשֶׂה בַּעַל מוּם. אִם בְּמִילָת הוּא נִרְצָע, הֵיאַךְ נַעֲשֶׂה בַּעַל מוּם? אֶלָּא מְלַמֵּד שֶׁאֵין רוֹצְעִים אֶלָּא בַּגָּבוֹהַּ שֶׁבָּאֹזֶן. רַבִּי מֵאִיר אוֹמֵר: אַף מִן הַסְּחוּס; שֶׁהָיָה רַבִּי מֵאִיר אוֹמֵר: אֵין כֹּהֵן נִרְצָע.
Said R. Elazar:
doesn’t Yudan, our colleague, expounded that
they only pierce the ear-lobe?
But sages say:
a priest may not be pierced,
lest he become blemished.
If he is pierced through the ear-lobe,
how can he become blemished?
In fact, this teaches that
they may only pierce the upper part of the ear.
R. Meir says:
he may also pierce the cartilage.
In any case, R. Meir says:
a priest is not to be pierced.367// Mechilta Ishmael, neziqin, 2.
אָזְנוֹ, נֶאֱמַר כָּאן אָזְנוֹ, וְנֶאֱמַר לְהַלָּן (ויקרא יד יד) אָזְנוֹ, מָה אָזְנוֹ הָאָמוּר לְהַלָּן יְמָנִית, אַף אָזְנוֹ הָאָמוּר כָּאן יְמָנִית, בַּגָּבוֹהַּ שֶׁבָּאוֹזֶן.
3. “Drive it through his ear” (Dt.15:17).
Here ear is mentioned,
and elsewhere, [in connection with a purification rite,]
ear (Lv.14:14) is mentioned.
Just as ear mentioned elsewhere is the right ear,
ear mentioned here is also the right ear—
at the upper tip of the ear.368// Mechilta Ishmael, neziqin, 2.
בְּאָזְנוֹ וּבַדֶּלֶת, יָכוֹל בְּצַד אָזְנוֹ? תַּלְמוּד לוֹמַר: בְּאָזְנוֹ וּבַדֶּלֶת, מַגִּיד שֶׁנּוֹתֵן בָּאֹזֶן עַד שֶׁמַּגִּיעַ לַדֶּלֶת.
“Through his ear and the door” (Dt.15:17).
Is it possible to say that
[the awl must be driven through]
the side of his ear?
The Teaching states:
“Through his ear and the door” (Dt.15:17)—
this explains that he drives it
through the ear into the door.
וְהָיָה לְךָ עֶבֶד עוֹלָם, כָּל יְמֵי עוֹלָמוֹ שֶׁל אָדוֹן, אֲפִלּוּ נִמְכַּר שְׁלֹשִׁים שָׁנָה וְאַרְבָּעִים שָׁנָה לִפְנֵי הַיּוֹבֵל. מִכָּן אַתָּה אוֹמֵר: עֶבֶד עִבְרִי עוֹבֵד אֶת הַבֵּן וְאֵינוֹ עוֹבֵד אֶת הַבַּת, נִרְצָע – לֹא אֶת הַבֵּן וְלֹא אֶת הַבַּת. מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן וְאֶת הָאָמוּר לְהַלָּן כָּאן? – תַּלְמוּד לוֹמַר (שמות כא ו) עוֹלָם עוֹלָם לִגְזֵרָה שָׁוָה.
“Thus, he shall be your slave forever” (`olam: Dt.15:17)—
as long as the master is [alive] in his world” (`olamo),
even if he is sold thirty or forty years before the Jubilee.
On this basis you can teach:
a Hebrew slave serves the son,
but he does not serve the daughter.
[Once he is] pierced,
he serves neither the son nor the daughter
[but only the father].369Cf. Mechilta Ishmael, neziqin, 2.
4. How do I know that
the principle taught here
[i.e., that the pierced slave serves only the father]
applies elsewhere,
and the principle taught elsewhere
applies here?
The Teaching states:
[“He will be your slave] forever” (Dt.15:17) and
[He will serve him] forever” (Ex.21:6).
This similarity permits an analogical inference
[that the slave has no obligations to the owner’s children].
וְאַף לַאֲמָתְךָ תַּעֲשֶׂה כֵּן – לְהַעֲנִיק. יָכוֹל אַף לָרְצִיעָה? תַּלְמוּד לוֹמַר (שמות כא ה): ״וְאִם אָמֹר יֹאמַר הָעֶבֶד״, הָעֶבֶד וְלֹא הָאָמָה.
“You shall do this also with your slave-girl” (Dt.15:17).
You shall provide for her [when she goes free].
Is it possible to say that
she may also be pierced?
The Teaching states:
“If the slave forcefully declares” (Ex.21:5)—
the slave may be pierced, but not the slave-girl!