20, page 20. It’s about eight lines from the top, 20, A1, on the right side. One bit of that says—no, yesterday we had a machloket (dispute). Can you sell your little girl to someone who cannot do yi'ud (designation for marriage)—to sell her to relatives? Some say yes, some say no, and it depends on which kind of relatives: either kiddushin (marriage) is not chal (effective), or kiddushin could be chal but is asur (forbidden).
Now here, the baraita (early rabbinic teaching) breaks it differently. Tani chada (one Baraita says): I can sell it to my father. The guy sells his daughter to his father—could you imagine? But he can’t sell his daughter to his son, who is her brother, or maybe half-brother. The baraita says, “No, you can’t sell your daughter to your father.” You can’t sell your daughter to your father; you can’t sell your daughter to your father. You can’t sell to either the father or the son. So how do you reconcile the two that I taught, so that they aren’t contradictory? If you tell me you can’t sell to any relatives, like the rabbis in the world, you can’t sell to any relatives because you have to be able to do yi'ud. Come on. If you sell to your father, not to your son, then you’re splitting hairs. Who does that go like? Look at Rabbanan (the rabbis); look at Rabbi Eliezer. Rabbi Eliezer holds that you could sell to any forbidden relative, so sell to both, and Rabbanan hold that you can’t sell to any. So why one position and the other not? We go back to Rabbanan; the rabbis agree that as long as there’s a possibility of yi'ud, the sale is valid.
That means like this: the rabbis don’t usually allow it if you can’t do yi'ud. But when you sell to your father, and the father hasn’t started to do yi'ud, because the pasuk (verse) says either you do yi'ud, or you sell to your father, or you do—or your son does yi'ud. So it could be that if a guy sells his daughter to his father, and the father has a son, that girl is a niece to the son—a niece you like to marry, right? So even though when I’m selling to the father, the father cannot marry her because she’s his granddaughter, since his son can marry her because she’s his niece, then you can buy it, then you can buy it. That’s what Rabbi Eliezer holds: there’s a possibility of one side of yi'ud, and that’s good enough.
If he comes in alone and goes out alone, what does that mean? He enters with his body intact; he leaves with his body intact. Meaning, there’s nothing left; he doesn’t take anything with him. As she says, we’re going to see—the Gemara is going to explain what that means. The Gemara says, “What does that mean?” Rabba wants to say it just means that he doesn’t go out if the master chops off one of his limbs; he doesn’t go out like that. We already know that the girl does not go out like other slaves do, which tells me she doesn’t go out like an Eved Kena'ani (Canaanite slave). So what does this pasuk say? What does that teach me? It means like this: an Eved Kena'ani, if the guy knocks out his tooth or his eye, goes out free, and the master doesn’t pay for his eye or tooth; the master just lets him go free. But maybe here—so that means, don’t go out like... let’s say that you go out free and don’t get paid; you go out free.