Kiddushin 4B

קא משמע לן ״ויצאה חנם כו׳״.

Therefore the superfluous phrase: “Then should she go out for nothing, without money” (Exodus 21:11), teaches us that even an ailonit can be sold as a Hebrew female slave and is released upon reaching adulthood.

ולמר בר רב אשי, דאמר: ולאו קל וחומר הוא, הא אמרינן מילתא דאתיא בקל וחומר טרח וכתב לה קרא! הני מילי היכא דליכא לשנויי, אבל היכא דאיכא לשנויי ⁠– משנינן.

The Talmud asks: And according to the opinion of Mar bar Rav Ashi, who said: But is it not an a fortiori inference that adulthood releases a woman from her master’s authority, how does he respond to the fact that we say in general, with regard to a matter that can be derived through an a fortiori inference, the verse nevertheless takes the trouble and writes it explicitly? The Talmud answers: That matter applies only where there is no other way to resolve the difficulty of why a halakha is written when it could be derived through an a fortiori inference. But when there is another, more substantial way to resolve the difficulty, one resolves it in that manner.

ותנא מייתי לה מהכא, דתניא: ״כי יקח איש אשה ובעלה והיה אם לא תמצא חן בעיניו כי מצא בה וגו׳״⁠ – אין קיחה אלא בכסף. וכן הוא אומר: ״נתתי כסף השדה קח ממני״.

§ The Talmud notes: And a tanna cites the halakha that a woman can be betrothed with money from here, a different source. As it is taught in a baraita that when the verse states: “When a man takes a woman and has sex with her, and it comes to pass, if she finds no favor in his eyes, because he has found some unseemly matter in her, and he writes her a scroll of severance” (Deuteronomy 24:1), in this verse, the term taking is only with money. And so it says: “I will give money for the field; take it from me” (Genesis 23:13).