For the week ending 14 February 2026 / 27 Shvat 5786
Taamei Hamitzvos - The Jewish "Slave"
Mitzvos#42, #345, #346, and #482 in Sefer HaChinuch;Shemos 21:2, Vayikra 25:39-43, and Devarim 15:13-18.
THE MITZVAH
A Jewish man can become a slave in one of two ways: (a) If he steals and cannot repay, Beis Din sells him as a slave to another Jew, and the proceeds of the sale go to repay the debt. (b) If he willingly sells himself into bondage.
Although the Torah discusses the laws of a Jewish slave, it distinguishes clearly between him and a true slave. The Torah forbids working a Jewish slave harshly and degradingly or selling him as one would sell an ordinary slave. The Torah obligates the master to ensure that the slave’s living conditions are no worse than his own, to the point that if the master has only one pillow, he must give it to the slave. The Sages remark about the rights of the Jewish slave: “Acquiring a Jewish slave is like acquiring a master” (Kiddushin 20a). Furthermore, the “slavery” lasts for no more than six years, which is more like a term of hired labor than a term of slavery. The only exception is in a case where the slave wishes to remain in slavery after the term of six years expires. In any case, all Jewish slaves go free when the Yovel (Jubilee) year arrives. THE SIX-YEAR TERM
The Torah begins the monetary laws in our parashah with this Mitzvah of the Jewish slave because it relates to the first of the Ten Commandments, in which Hashem proclaimed that He is our God Who took us out of Egypt; having redeemed us and made us His slaves, He does not want us to become slaves of others. The Jewish slave goes free either at the onset of the seventh year of his servitude or at the onset of Yovel, whichever comes first. Yovel is the completion of the seven seven-year Shemittah cycles, and thus, both these times of freedom are associated with the number seven. This commemorates how Hashem created the world in six days and rested on the seventh, which is a second reason why it is His right to be our sole master (Ramban).
This explanation gives rise to a question: Why does the Torah not command us to free Jewish slaves in Shemittah, the seventh year? We may suggest that if slaves went free every Shemittah, those sold in the sixth year would serve for very little. Moreover, thefts might abound every sixth year as Shemittah approaches.
Alternatively, we may explain the six-year limit as follows: In olden times, it was customary for hired laborers to sign a contract for three years (Bechor Shor). In order to distinguish a Jewish slave from a regular gentile slave, the Torah limits his work term to double the standard length of paid servitude. This double measure of punishment is especially fitting for a thief, whom the Torah obligated to return double the amount he stole.
GIFTS UPON DEPARTURE
A Jewish man who had to undergo the humiliation of being sold into slavery is bound to feel lowly even when he goes free. Hashem therefore commanded the mitzvah of Ha’anaka, that we free him with visible honor to remind him and others of his Jewish nobility, reminding us how Hashem similarly made the Egyptians give us many valuables when setting us free. Another reason for this Mitzvah is that it is appropriate to be compassionate to those who work for us and to give them more than their wages (Sefer HaChinuch). Furthermore, the blessing of the household may have increased because of the hard work and merit of the Jewish slave, so it is only fair that he receive a share in it when he leaves (Rav Menachem HaBavli).
THE MITZVAH
A Jewish man can become a slave in one of two ways: (a) If he steals and cannot repay, Beis Din sells him as a slave to another Jew, and the proceeds of the sale go to repay the debt. (b) If he willingly sells himself into bondage.
Although the Torah discusses the laws of a Jewish slave, it distinguishes clearly between him and a true slave. The Torah forbids working a Jewish slave harshly and degradingly or selling him as one would sell an ordinary slave. The Torah obligates the master to ensure that the slave’s living conditions are no worse than his own, to the point that if the master has only one pillow, he must give it to the slave. The Sages remark about the rights of the Jewish slave: “Acquiring a Jewish slave is like acquiring a master” (Kiddushin 20a). Furthermore, the “slavery” lasts for no more than six years, which is more like a term of hired labor than a term of slavery. The only exception is in a case where the slave wishes to remain in slavery after the term of six years expires. In any case, all Jewish slaves go free when the Yovel (Jubilee) year arrives. THE SIX-YEAR TERM
The Torah begins the monetary laws in our parashah with this Mitzvah of the Jewish slave because it relates to the first of the Ten Commandments, in which Hashem proclaimed that He is our God Who took us out of Egypt; having redeemed us and made us His slaves, He does not want us to become slaves of others. The Jewish slave goes free either at the onset of the seventh year of his servitude or at the onset of Yovel, whichever comes first. Yovel is the completion of the seven seven-year Shemittah cycles, and thus, both these times of freedom are associated with the number seven. This commemorates how Hashem created the world in six days and rested on the seventh, which is a second reason why it is His right to be our sole master (Ramban).
This explanation gives rise to a question: Why does the Torah not command us to free Jewish slaves in Shemittah, the seventh year? We may suggest that if slaves went free every Shemittah, those sold in the sixth year would serve for very little. Moreover, thefts might abound every sixth year as Shemittah approaches.
Alternatively, we may explain the six-year limit as follows: In olden times, it was customary for hired laborers to sign a contract for three years (Bechor Shor). In order to distinguish a Jewish slave from a regular gentile slave, the Torah limits his work term to double the standard length of paid servitude. This double measure of punishment is especially fitting for a thief, whom the Torah obligated to return double the amount he stole.
GIFTS UPON DEPARTURE
A Jewish man who had to undergo the humiliation of being sold into slavery is bound to feel lowly even when he goes free. Hashem therefore commanded the mitzvah of Ha’anaka, that we free him with visible honor to remind him and others of his Jewish nobility, reminding us how Hashem similarly made the Egyptians give us many valuables when setting us free. Another reason for this Mitzvah is that it is appropriate to be compassionate to those who work for us and to give them more than their wages (Sefer HaChinuch). Furthermore, the blessing of the household may have increased because of the hard work and merit of the Jewish slave, so it is only fair that he receive a share in it when he leaves (Rav Menachem HaBavli).
