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9

You could not circumvent the obligation, as an Eved Ivri remains obligated in positive time-bound commandments. (An Eved Kena'ani is not, but to make your plan work you'd have to first become a Kena'ani.)


5

Apparently although the Mechilta understood the prohibition to be kidnapping it still recognizes the literal meaning of theft. This is implied by this mechilta and also somewhat implied by this mechilta.


5

I suspect you're not aware what is involved in the sale of a daughter. The daughter is not sold into slavery. She is essentially being given up for adoption, to use a modern parallel. The aim of the sale is to have her marry the buyer or one of his sons. If, by age 12, they have not gotten married, she's free and goes back home. (Though she works for a ...


3

Besides the multiple practical problems with this approach (including the fact that the woman has to agree to accept the Mitzvos or you have to sell away her within a year, at which point, why won't she just convert?), the Rambam writes (Hilchos Havadim 3:6[4]): אין עבד עברי מותר בשפחה כנענית, עד שתהיה לו אישה ישראלית ובנים, אבל אם אין לו אישה ובנים, אין ...


3

Excerpts from "Orthodox Approaches to Biblical Slavery" by Gamliel Shmalo - which appeared in The Torah u-Maddah Journal Volume 16 2012-2013 http://daattorah.blogspot.co.il/2014/06/biblical-slavery-and-morality.html Rav S. R. Hirsch (Shemos 12:44): The consideration of certain circumstances is necessary, correctly to understand the fact that the Torah ...


2

Exodus 1:13 uses a word sharing the ayin-vet-yod (e-v-d) root "So the Egyptians enslaved the children of Israel with back breaking labor." The phrase "back breaking labor" seems to point not to a simple worker or servant and the details in verse 14 flesh out that enslavement. Chapter 2 verse 27 shows that the "work" (from the same root) was oppressive (as ...


1

The principle of mi'un is well established in halachah, but it primarily applies to an orphan(ette) sold by their adult siblings or mother - there is another case where the father marries off a daughter who subsequently became widowed or a divorcee while still a minor. If he marries her off a second time, that marriage would potentially be subject to mi'un ...


1

Let's tweak the question a bit. Suppose a non-Jewish woman wants to convert, and meanwhile there is a Jewish mamzer who would like to get married. Can she do a quasi-conversion such that theoretically her status would be "Canaanite maidservant", at which point she'd be allowed to marry the mamzer? Rabbi Aaron Soloveichik insisted vociferously that the US ...


1

Part of Ramban's comment on Breishit 32:21 offers some insight to this. He says that when Ya'akov sent messengers with a huge gift for Esav, the verse explains part of Ya'akovs thinking where he uses the term "kaparah" - a bit of an unusual term, here. Ramba"n explains that he sent servants before him and gave "kofer nafsho" (loose translation - redemption ...


1

The following only addresses the absence of his name in Parshas Chayei Sarah, but that is the bulk of cases in which his name is replaced with eved/ish. R' Yaakov Kaminetzky (Emes L'Yaakov Bereishis 24:39) sees in this point an important motif underlying the story of Eliezer's search for a wife for Yitzchok. Eliezer had a daughter whom he wanted to marry ...



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