(2) When you acquire a Hebrew slave, he shall serve six years; in the seventh year he shall go free, without payment. (3) If he came single, he shall leave single; if he had a wife, his wife shall leave with him. (4) If his master gave him a wife, and she has borne him children, the wife and her children shall belong to the master, and he shall leave alone.
(16) You shall not turn over to his master a slave who seeks refuge with you from his master. (17) He shall live with you in any place he may choose among the settlements in your midst, wherever he pleases; you must not ill-treat him.
(מד) וְעַבְדְּךָ֥ וַאֲמָתְךָ֖ אֲשֶׁ֣ר יִהְיוּ־לָ֑ךְ מֵאֵ֣ת הַגּוֹיִ֗ם אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם מֵהֶ֥ם תִּקְנ֖וּ עֶ֥בֶד וְאָמָֽה׃ (מה) וְ֠גַם מִבְּנֵ֨י הַתּוֹשָׁבִ֜ים הַגָּרִ֤ים עִמָּכֶם֙ מֵהֶ֣ם תִּקְנ֔וּ וּמִמִּשְׁפַּחְתָּם֙ אֲשֶׁ֣ר עִמָּכֶ֔ם אֲשֶׁ֥ר הוֹלִ֖ידוּ בְּאַרְצְכֶ֑ם וְהָי֥וּ לָכֶ֖ם לַֽאֲחֻזָּֽה׃ (מו) וְהִתְנַחֲלְתֶּ֨ם אֹתָ֜ם לִבְנֵיכֶ֤ם אַחֲרֵיכֶם֙ לָרֶ֣שֶׁת אֲחֻזָּ֔ה לְעֹלָ֖ם בָּהֶ֣ם תַּעֲבֹ֑דוּ וּבְאַ֨חֵיכֶ֤ם בְּנֵֽי־יִשְׂרָאֵל֙ אִ֣ישׁ בְּאָחִ֔יו לֹא־תִרְדֶּ֥ה ב֖וֹ בְּפָֽרֶךְ׃ (ס)
(44) Such male and female slaves as you may have—it is from the nations round about you that you may acquire male and female slaves. (45) You may also buy them from among the children of aliens resident among you, or from their families that are among you, whom they begot in your land. These shall become your property: (46) you may keep them as a possession for your children after you, for them to inherit as property for all time. You may work them [as slaves]. But as for your Israelite kinsmen, no one shall rule ruthlessly over the other.
WHO ARE ROUND YOU — not, however, those who live within the boundaries of your land; for with regard to them I have indeed told you, “Thou shalt keep alive no soul” (Sifra, Behar, Section 6 3).
(15) Lately you turned about and did what is proper in My sight, and each of you proclaimed a release to his countrymen; and you made a covenant accordingly before Me in the House which bears My name. (16) But now you have turned back and have profaned My name; each of you has brought back the men and women whom you had given their freedom, and forced them to be your slaves again. (17) Assuredly, thus said the LORD: You would not obey Me and proclaim a release, each to his kinsman and countryman. Lo! I proclaim your release—declares the LORD—to the sword, to pestilence, and to famine; and I will make you a horror to all the kingdoms of the earth.
(ו) כָּל עֶבֶד עִבְרִי אָסוּר לַעֲבֹד בּוֹ בְּפָרֶךְ. וְאֵיזוֹ הִיא עֲבוֹדַת פָּרֶךְ זוֹ עֲבוֹדָה שֶׁאֵין לָהּ קִצְבָה וַעֲבוֹדָה שֶׁאֵינוֹ צָרִיךְ לָהּ אֶלָּא תִּהְיֶה מַחְשַׁבְתּוֹ לְהַעֲבִידוֹ בִּלְבַד שֶׁלֹּא יִבָּטֵל. מִכָּאן אָמְרוּ חֲכָמִים שֶׁלֹּא יֹאמַר לוֹ עֲדֹר תַּחַת הַגְּפָנִים עַד שֶׁאָבוֹא שֶׁהֲרֵי לֹא נָתַן לוֹ קִצְבָה. אֶלָּא יֹאמַר לוֹ עֲדֹר עַד שָׁעָה פְּלוֹנִית אוֹ עַד מָקוֹם פְּלוֹנִי. וְכֵן לֹא יֹאמַר לוֹ חֲפֹר מָקוֹם זֶה וְהוּא אֵינוֹ צָרִיךְ לוֹ. וַאֲפִלּוּ לְהָחֵם לוֹ כּוֹס שֶׁל חַמִּין אוֹ לְהָצֵן וְאֵינוֹ צָרִיךְ לוֹ אָסוּר וְעוֹבֵר עָלָיו בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא כה מג) "לֹא תִרְדֶּה בוֹ בְּפָרֶךְ". הָא אֵינוֹ עוֹשֶׂה לוֹ אֶלָּא דָּבָר קָצוּב שֶׁהוּא צָרִיךְ לוֹ. וְכֵן הָעַכּוּ''ם שֶׁנִּמְכַּר לוֹ אִם רָדָה בּוֹ בְּפָרֶךְ הֲרֵי יִשְׂרָאֵל מְצֻוִּין לְמָנְעוֹ. וְאִם הִנִּיחוּהוּ עוֹבְרִים בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא כה נג) "לֹא יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ". וְאֵין אָנוּ נִזְקָקִין לִכְנֹס לִרְשׁוּתוֹ שֶׁל עַכּוּ''ם וְלִבְדֹּק אַחֲרָיו שֶׁלֹּא יַעֲבִידֶנּוּ בְּפָרֶךְ שֶׁנֶּאֱמַר לְעֵינֶיךָ בִּזְמַן שֶׁאַתָּה רוֹאֶה:
(6) It is forbidden to work a Hebrew slave ruthlessly.
What is meant by ruthless work?
It is work that has no definite time or limit, or needless work designed only to keep the slave working and occupied.
Hence, the sages have said: The master should not tell the Hebrew slave: "Pluck weeds under the vines until I arrive," because he has not given him a time limit.
He should rather tell him : Pluck weeds until a certain hour or up to a certain place. Nor should he say to him: "Dig up this place," when he does not need it.
It is even forbidden to tell him to prepare a glass of hot or cold water for him if he does not need it. By doing this he breaks a prohibitive law, as it is written: "You shall not rule over him ruthlessly" (43). This implies that the Hebrew slave is to do for the master only what is time-marked and needed.
(ח) מֻתָּר לַעֲבֹד בְּעֶבֶד כְּנַעֲנִי בְּפָרֶךְ. וְאַף עַל פִּי שֶׁהַדִּין כָּךְ מִדַּת חֲסִידוּת וְדַרְכֵי חָכְמָה שֶׁיִּהְיֶה אָדָם רַחְמָן וְרוֹדֵף צֶדֶק וְלֹא יַכְבִּיד עֵלּוֹ עַל עַבְדּוֹ וְלֹא יָצֵר לוֹ וְיַאֲכִילֵהוּ וְיַשְׁקֵהוּ מִכָּל מַאֲכָל וּמִכָּל מִשְׁתֶּה. חֲכָמִים הָרִאשׁוֹנִים הָיוּ נוֹתְנִין לָעֶבֶד מִכָּל תַּבְשִׁיל וְתַבְשִׁיל שֶׁהָיוּ אוֹכְלִין. וּמַקְדִּימִין מְזוֹן הַבְּהֵמוֹת וְהָעֲבָדִים לִסְעוּדַת עַצְמָן. הֲרֵי הוּא אוֹמֵר (תהילים קכג ב) "כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם כְּעֵינֵי שִׁפְחָה אֶל יַד גְּבִרְתָּהּ". וְכֵן לֹא יְבַזֵּהוּ בַּיָּד וְלֹא בִּדְבָרִים. לְעַבְדוּת מְסָרָן הַכָּתוּב לֹא לְבוּשָׁה. וְלֹא יַרְבֶּה עָלָיו צְעָקָה וְכַעַס אֶלָּא יְדַבֵּר עִמּוֹ בְּנַחַת וְיִשְׁמַע טַעֲנוֹתָיו. וְכֵן מְפֹרָשׁ בְּדַרְכֵי אִיּוֹב הַטּוֹבִים שֶׁהִשְׁתַּבֵּחַ בָּהֶן (איוב לא יג) "אִם אֶמְאַס מִשְׁפַּט עַבְדִּי וַאֲמָתִי בְּרִבָם עִמָּדִי" (איוב לא טו) "הֲלֹא בַבֶּטֶן עשֵֹׁנִי עָשָׂהוּ וַיְכֻנֶנּוּ בָּרֶחֶם אֶחָד".
וְאֵין הָאַכְזָרִיּוּת וְהָעַזּוּת מְצוּיָה אֶלָּא בְּעַכּוּ''ם עוֹבְדֵי עֲבוֹדָה זָרָה אֲבָל זַרְעוֹ שֶׁל אַבְרָהָם אָבִינוּ וְהֵם יִשְׂרָאֵל שֶׁהִשְׁפִּיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא טוֹבַת הַתּוֹרָה וְצִוָּה אוֹתָם בְּחֻקִּים וּמִשְׁפָּטִים צַדִּיקִים רַחְמָנִים הֵם עַל הַכּל. וְכֵן בְּמִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶּׁצִּוָּנוּ לְהִדָּמוֹת בָּהֶם הוּא אוֹמֵר (תהילים קמה ט) "וְרַחֲמָיו עַל כָּל מַעֲשָׂיו".
וְכָל הַמְרַחֵם מְרַחֲמִין עָלָיו שֶׁנֶּאֱמַר (דברים יג יח) "וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ":
(8) It is permissible to work a non-Israelite slave ruthlessly?
Even though it is lawful, the quality of benevolence and the paths of wisdom demand of a human being to be merciful and striving for justice.
One should not press his heavy yoke on his slave and torment him, but should give him to eat and drink of everything.
The sages of old were in the habit of sharing with the slave every dish they ate, and they fed the cattle as well as the slaves before they themselves sat down to eat.—
— Nor should a master disgrace his servant by hand or by words; the biblical law surrendered them to servitude, but not to disgrace (Niddah 47a).
He should not madly scream at his servant, but speak to him gently and listen to his complaints.— —
Cruelty is frequently to be found only among heathen who worship idols. The progeny of our father Abraham, however, the people of Israel upon whom God bestowed the goodness of the Torah, commanding them to keep the laws of goodness, are merciful toward all creatures.
So too, in speaking of the divine attributes, which he has commanded us to imitate, the psalmist says: "His mercy is over all his works" (Psalm 145:9).
Whoever is merciful will receive mercy, as it is written: "He will be merciful and compassionate to you and multiply you" (Deuteronomy 13:18).
(כ) וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם׃ (כא) אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא׃ (ס)
(כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃ (ס) (כז) וְאִם־שֵׁ֥ן עַבְדּ֛וֹ אֽוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחָפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ׃ (פ)
(20) When a man strikes his slave, male or female, with a rod, and he dies there and then, he must be avenged. (21) But if he survives a day or two, he is not to be avenged, since he is the other’s property....
(26) When a man strikes the eye of his slave, male or female, and destroys it, he shall let him go free on account of his eye. (27) If he knocks out the tooth of his slave, male or female, he shall let him go free on account of his tooth.
אחד ההורג את ישראל או ההורג עבד כנעני הרי זה נהרג עליו. ואם הרג בשגגה גולה.
The same law applies if he kills a Jew or a Canaanit slave-- he is put to death. And if he killed un-intentionally, he goes into exile.
יראה לי [ב] שהמכה את עבדו בסכין וסייף או באבן ואגרוף וכיוצא בהן ואמדוהו למיתה ומת אינו בדין יום או יומים אלא אפילו מת לאחר שנה נהרג עליו. לכך נאמר בשבט שלא נתנה תורה רשות להכותו אלא בשבט ומקל ורצועה וכיוצא בהן ולא בהכאת רציחה.
One who strikes his slave with a knife, sword, stone, fist, etc. enough to kill him, and his slave died, the law of "one or two days" doesn't apply. Even if the slave died a full year later [he is still liable]. The Torah specified "With a rod," to give him permission to strike with a rod, staff, strap, etc. but not a murderous blow.
עשרים וארבעה ראשי אברים שבאדם כולם אין מטמאין משום מחיה ואלו הם ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש הגוייה וראשי דדים שבאשה....ותני עלה בכולם עבד יוצא בהם לחירות
There are 24 major human body parts...fingers, hands, legs, ears, nose, the male sexual organ, and nipples....We learn that the loss of any of them would cause a slave to go free.
(ג) את עין עבדו או את עין אמתו לחייב על זה בפני עצמו ועל זה בפני עצמו. רבי אליעזר אומר, בכנעני הכתוב מדבר. אתה אומר בכנעני, או אינו אלא בעברי – תלמוד לומר (מהם תקנו עבד ואמה).
(3) "the eye of his man-servant or the eye of his maid-servant": to make him liable for each in itself. R. Eliezer says: The verse speaks of a Canaanite man-servant. You say this, but perhaps a Hebrew is intended? It is, therefore, written (Leviticus 25:44) "From them (the Canaanites) shall you buy a man-servant and a maid-servant."