Unlike Jewish slaves, who are automatically freed after six years, non-Jews who sell themselves into slavery are never released from servitude. "You shall have them serve you forever." (Leviticus 25:46) Unless the slave has been mistreated, he may not be set free. Yet there is an unusual situation in which it is permitted to release a gentile slave. This intriguing case sheds light on the purpose of slavery and on its place in history.
The Talmud relates that once R. Eliezer entered a synagogue, and discovered that there were not enough Jews to comprise a prayer quorum (minyan). R. Eliezer immediately freed his gentile slave (when freed, a slave becomes a Jew) so that the congregation could pray. The Sages explained that, even though it is ordinarily forbidden to free slaves, one may do so for a mitzvah of the community (mitzvah d'rabim).
Why is the owner forbidden to free his slaves? And why is it permitted for a communal mitzvah?
Slavery becomes an immoral institution when the owners are cruel and have no concern for the lives and general welfare of their slaves. The Torah's vision on slavery, however, relates to slave-owners who are moral and upright people. As long as there exist people who, due to inadequate sensitivities and psychological weaknesses, are base and unscrupulous, it is logical to entrust their welfare and moral instruction to noble and exemplary individuals.
Yet even this enlightened version of slavery is only for a limited time. Slavery will be annulled when "the land will be filled with awareness of God". When all the nations will "turn to call out in God's Name with a clear language", the institution of slavery will no longer be needed.
Until that future time, it is forbidden to free a slave. Such an act implies that the Torah does not inculcate any superior ethical traits in those who keep its mitzvot, and the slave gains no moral benefit when guided by such a master.
For a communal mitzvah, however, it is permitted to free a slave. This type of mitzvah is more than just a mitzvah performed by many individuals. Normally, a mitzvah works towards the perfection of the individual. A mitzvah d'rabim, however, relates to the perfection of all creation. A communal mitzvah alludes to the future era, a time when there will no longer be wicked and corrupt people who require the framework of slavery to guard over them and guide them.
When all of mankind will strive to serve God and know His ways, slavery in its current form will no longer exist. Yet, just as we are thrilled to be of service to those who are righteous and wise, in the future, there will also exist a form of voluntary servitude, when "ten men from all the languages of the nations will grab hold of the hem of a Jew, saying: We will go with you." (Zachariah 8:23) At that time, the individual will achieve perfection by assisting the rest of creation, and there will exist many forms of mitzvah d'rabim, communal mitzvot, that justify the release of slaves.
Even nowadays, we can explain that enslavement is for self-centered people who only watch out for their own selfish needs and wants, even at the expense of others. When he can recognize that his own true success is dependent upon the success and prosperity of the community, he no longer needs this framework. Ordinarily, releasing a slave carries potential pitfalls, either for the slave himself or for his descendants. Yet, a slave who yearns to assist the community is certainly ready to be freed. His engagement in a mitzvah d'rabim demonstrates his readiness to become a full member of society.
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Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
The Talmud relates that once R. Eliezer entered a synagogue, and discovered that there were not enough Jews to comprise a prayer quorum (minyan). R. Eliezer immediately freed his gentile slave (when freed, a slave becomes a Jew) so that the congregation could pray. The Sages explained that, even though it is ordinarily forbidden to free slaves, one may do so for a mitzvah of the community (mitzvah d'rabim).
Why is the owner forbidden to free his slaves? And why is it permitted for a communal mitzvah?
Slavery becomes an immoral institution when the owners are cruel and have no concern for the lives and general welfare of their slaves. The Torah's vision on slavery, however, relates to slave-owners who are moral and upright people. As long as there exist people who, due to inadequate sensitivities and psychological weaknesses, are base and unscrupulous, it is logical to entrust their welfare and moral instruction to noble and exemplary individuals.
Yet even this enlightened version of slavery is only for a limited time. Slavery will be annulled when "the land will be filled with awareness of God". When all the nations will "turn to call out in God's Name with a clear language", the institution of slavery will no longer be needed.
Until that future time, it is forbidden to free a slave. Such an act implies that the Torah does not inculcate any superior ethical traits in those who keep its mitzvot, and the slave gains no moral benefit when guided by such a master.
For a communal mitzvah, however, it is permitted to free a slave. This type of mitzvah is more than just a mitzvah performed by many individuals. Normally, a mitzvah works towards the perfection of the individual. A mitzvah d'rabim, however, relates to the perfection of all creation. A communal mitzvah alludes to the future era, a time when there will no longer be wicked and corrupt people who require the framework of slavery to guard over them and guide them.
When all of mankind will strive to serve God and know His ways, slavery in its current form will no longer exist. Yet, just as we are thrilled to be of service to those who are righteous and wise, in the future, there will also exist a form of voluntary servitude, when "ten men from all the languages of the nations will grab hold of the hem of a Jew, saying: We will go with you." (Zachariah 8:23) At that time, the individual will achieve perfection by assisting the rest of creation, and there will exist many forms of mitzvah d'rabim, communal mitzvot, that justify the release of slaves.
Even nowadays, we can explain that enslavement is for self-centered people who only watch out for their own selfish needs and wants, even at the expense of others. When he can recognize that his own true success is dependent upon the success and prosperity of the community, he no longer needs this framework. Ordinarily, releasing a slave carries potential pitfalls, either for the slave himself or for his descendants. Yet, a slave who yearns to assist the community is certainly ready to be freed. His engagement in a mitzvah d'rabim demonstrates his readiness to become a full member of society.
--------------------------------------------------------
Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.