Which part of the Eved Ivri's ear is pierced?
What are the implications of "be'Ozno u'va'Deles"?
Kidushin, 22b: It implies that the Eved Ivri places his ear to the door and his master bores through his ear into the door. 1
See Torah Temimah, note 64.
What are the implications of "Eved Olam"?
Rashi (citing the Mechilta): It means 'the Olam of Yovel', when the Eved Ivri goes free. 1
Yerushaalmi Kidushin, 1:2: It implies that the Nirtza must work during the lifetime of his master and goes free if he dies. 2
What are the implications of "ve'Af la'Amascha Ta'aseh Kein"?
Rashi: It refers (not to the current Mitzvah regarding the Eved remaining until the Yovel, 1 but) to the Din of Ha'anakah, in Pasuk 14.
Targum Yonasan: It implies that an Amah Ivriyah goes out with a Get Shichrur (a document of freedom). 2
Kidushin, 17b: It compares an Amah Ivriyah to a Nirtza, in that, like a Nirtza, she does not serve the son or daughter of her master in the evvent that he dies. 3
Rashi: Since the Torah wrote in Mishpatim Sh'mos, 21:5 (about piercing the ear) "ve'Im Amor Yomar ha'Eved ... Veratza"
What is the definition of a "Martze'a"?
Kidushin 21b #1: It is a large awl.
Kidushin 21b #2: It is a metal awl - and teaches us that only a metal implement may be used to pierce the ear of the Eved Ivri. 1
See Torah Temimah, note 62.
According to R. Yossi in Kidushin 22a, who maintains that anything may be used to bore a hole,except for a potion (such as an acid), the Torah need only have written "ve'Lakachta" - omitting "ha'Martze'a", which would have automatically precluded a potion, which cannot be taken in the hand. So why does it add the word "ha'Martze'a"?