Septuagint and Halacha on Parasha Mishpatim part 2

 Exodus 21:6

  וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם
(his master shall take him before God. He shall be brought to the door or the doorpost, and his master shall pierce his ear with an awl; and he shall then remain his slave for life)

προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν καὶ τρυπήσει αὐτοῦ ὁ κύριος τὸ οὖς τῷ ὀπητίῳ καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα
(his master shall bring him to the judgment-seat of God, and then shall he bring him to the door, --to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.)

We learn a Halacha about a Jewish thief, who was captured by the police. If he can´t repay what he has stolen, the court sells him as a slave for six years. After six years of work he returns to freedom. But if this slave does not want to leave his master after six years of work, he is allowed to stay forever as a slave at his master´s house. This decision requires a ritual, in which the ear of the slave is pierced. The verse tells us how it is done:

וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם

His master shall take him before God. He shall be brought to the door or the doorpost, and his master shall pierce his ear with an awl; and he shall then remain his slave for life.

Now the Gemara asks a question on this verse:

תלמוד בבלי מסכת קידושין דף כב עמוד ב

דלת - שומע אני בין עקורה בין שאינה עקורה? ת"ל: מזוזה, מה מזוזה מעומד, אף דלת נמי מעומד

May I then infer that that is so whether it is removed from the hinges or not?

Scripture states, “unto the door or unto the doorpost” (Ex. 21:6): Just as the doorpost must be standing in place, so the door must be standing in place.

What does mean אל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה (to the door OR the doorpost)? You could think the door can lie on the ground, or you don’t need a door at all, just go to the doorpost and do it there. But the Talmud says, that the verse mentions the doorpost only in order to teach, that the door has to stand upright.

The same concept we find in the Septuagint, without the או between door and doorpost:

προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν (and then shall he bring him to the door, --to the door-post..)

And this is Halacha in Rambam:

רמב"ם הלכות עבדים פרק ג הלכה ט

ולא נאמר מזוזה אלא שיהיה עומד בין אצל דלת בין אצל מזוזה ומה מזוזה כשהיא עומדת אף דלת כשהיא עומדת