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Exodus 21:2 - Hebrew slave's freedom cycle

Exodus 21:2 - שמות 21:2

Hebrew Text

כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃

English Translation

If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free, for nothing.

Transliteration

Ki tikneh eved Ivri shesh shanim ya'avod uvashvi'it yetzei lachofshi chinam.

Hebrew Leining Text

כִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחׇפְשִׁ֖י חִנָּֽם׃
כִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחׇפְשִׁ֖י חִנָּֽם׃

🎵 Listen to leining

Parasha Commentary

Overview of the Verse

The verse (Shemot 21:2) introduces the laws concerning an eved Ivri (Hebrew servant), detailing that his term of service is limited to six years, after which he must be freed in the seventh year without any payment required. This law reflects the Torah's emphasis on human dignity and the temporary nature of servitude.

Rashi's Commentary

Rashi explains that the term "כִּי תִקְנֶה" ("If thou buy") refers specifically to a Jewish court selling a thief into servitude to repay his theft (as per Shemot 22:2). The six-year term is derived from the six days of creation, symbolizing that just as Hashem created the world in six days and rested on the seventh, the servant must work for six years and be freed in the seventh.

Rambam's Perspective (Hilchot Avadim)

Rambam (Maimonides) elaborates in Hilchot Avadim (Laws of Servants) that this law applies only to a Jewish servant sold by the court or one who voluntarily enters servitude due to poverty. The Torah mandates his release after six years to prevent indefinite subjugation, reinforcing the principle that all Jews are ultimately servants of Hashem, not of man.

Talmudic Insights (Kiddushin 14b-15a)

The Talmud discusses the conditions under which an eved Ivri may serve beyond six years:

  • If he voluntarily declares, "I love my master... I will not go free" (Shemot 21:5), his ear is pierced, and he serves until the Yovel (Jubilee) year.
  • The piercing symbolizes a rebuke for rejecting the freedom granted by Hashem, as the ear heard at Har Sinai, "For unto Me the children of Israel are servants" (Vayikra 25:55).

Midrashic Interpretation (Mechilta)

The Mechilta highlights the ethical dimension: the master must treat the servant with dignity, as the verse states "כִּי טוֹב לוֹ עִמָּךְ" ("for it is good for him with you"; Devarim 15:16). This teaches that servitude must not be degrading, and the servant’s rights (e.g., equal food and lodging) are protected.

Philosophical and Ethical Lessons

This law underscores several key Torah principles:

  • Temporal Limitation: Servitude is never permanent, reflecting the ideal of societal equality.
  • Divine Ownership: A Jew’s ultimate master is Hashem, not any human.
  • Restorative Justice: The thief’s servitude is a means of restitution, not punishment.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Kiddushin 14b
The verse is discussed in the context of the laws regarding Hebrew servants and their release in the seventh year.
📖 Gittin 38a
The verse is referenced in a discussion about the conditions under which a Hebrew servant may be freed before the six-year term.
📖 Mekhilta Mishpatim 1
The verse is cited in the Mekhilta, a tannaitic midrash, in the context of interpreting the laws of Hebrew servants.

Frequently Asked Questions

Q: What does Exodus 21:2 mean when it talks about a Hebrew servant?
A: Exodus 21:2 refers to a Jewish person who, due to financial hardship, sells themselves into servitude (avdut Ivri). According to Rashi and the Talmud (Kiddushin 14b), this was a temporary arrangement lasting six years, after which the servant would go free in the seventh year without needing to pay anything. This law demonstrates the Torah's compassion by limiting servitude and ensuring freedom.
Q: Why does the Torah allow a Hebrew servant to work for six years?
A: The six-year limit (Exodus 21:2) teaches balance—allowing someone in need to work off debts or support themselves while preventing permanent servitude. Rambam (Hilchos Avadim 1:2) explains that this system provided economic stability while upholding human dignity. The seventh-year release aligns with the concept of Shemitah (Sabbatical year), reinforcing cycles of freedom and renewal in Jewish life.
Q: How does Exodus 21:2 apply today if we don’t have Hebrew servants?
A: While literal Hebrew servitude no longer exists, the principles of Exodus 21:2 remain relevant. The Talmud (Bava Metzia 10a) derives ethical guidelines for employer-employee relationships, emphasizing fair treatment and time limits on labor. Today, this teaches us to respect workers’ rights, avoid exploitation, and recognize that all people deserve dignity—ideas central to Halacha (Jewish law) and Mussar (ethical teachings).
Q: What is the significance of the servant going free 'for nothing' in Exodus 21:2?
A: The phrase 'for nothing' (חִנָּם) teaches that freedom is unconditional. Rashi notes that the master cannot demand payment or extend servitude beyond six years. This reflects the Torah’s view that freedom is an inherent right, not a privilege to be bought. The Midrash (Mechilta) connects this to the Exodus from Egypt—just as we were freed without merit, we must grant others the same.