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http://www.shemayisrael.com/publicat/hazon/tzedaka/beliefinone.htm The belief of our people in the Redeeming One inspired other oppressed people to have faith in eventual salvation. For example, Rabbi Hirsch mentions that this faith in eventual salvation gave “hope to the black slave in the plantation” (The Hirsch Haggadah, page 265). Rabbi Hirsch ...


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Let's start with the captive. This only applies when the Kingdom of Israel is going to war. That has to be declared at the national level and has a particular legal status. As an individual I can't do "war", only "self-defense." What's more, Rambam Laws of Kings and Their Wars Ch. 8 spells out that the Jewish soldier is allowed to be with the captive one ...


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I think you are confusing 2 types of conversions for slaves. See the Rambam in הלכות איסורי ביאה פרק יג ז: כשם שמולין ומטבילין את הגרים, כך מולין ומטבילין את העבדים הנלקחים מן הגויים לשם עבדות. הלוקח עבד מן הגוי, וקדם העבד וטבל לשם בן חורין--קנה עצמו: והוא שיאמר בעת טבילה, הריני טובל בפניכם לשם גירות; ואם טבל בפני רבו, אינו צריך לפרש, אלא כיון שטבל, ...


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Good question. A freed slave did not go to another master. He obtained the status of a full-fledged Jew. (In fact, many of the laws pertaining to converts in the Talmud are actually phrased as "converts and freed slaves.")


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The שלמי חגיגה in 6:(4) (starting on page 30) has 2 long pieces discussing this – and from what I understand, women and Eved Knani are incidentally similar in their obligations. (Not completely incidental, as their dispensations have the same source: both the Eved Knani and the Married Woman have another Boss besides for the Torah. He discusses that too.) ...


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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 ...


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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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The source is אגדת אסתר ה׃ט. See page 30 in http://www.daat.ac.il/daat/vl/agadatester/agadatester03.pdf. The text there is: אני המן האגגי עבדו של מרדכי היהודי שנמכרתי לו בככר לחם אחת


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Sifrei says in Deuteronomy Re'eh: מנין כשאתה קונה לא תהא קונה אלא עבד עברי שנאמר כי תקנה עבד עברי From where [do we know] when you buy [a slave] you should only buy a Hebrew slave? As it says: 'When you shall buy a Hebrew slave. Ohr Hachaim explains very similarly in Exodus on our verse (The Birchas Shimon, who comments on the Ohr Hachaim, points ...


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I once heard from Rabbi Uziel Milevsky that slavery is a necessary consequence of war. Once you have war, you have slavery. If an army conquers a land and wants to settle it. The conquering army now needs to get rid of the previous inhabitants. It now has only two choices - either kill them or sell them as slaves. (Displacing them may not be an option as ...



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