Why Permit Slavery/2

Why Permit Slavery

Exegetical Approaches

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Beneficial to the Slave

The institution of slavery as laid forth in the Torah is inherently positive, as it improves the lot of the slave so that he benefits rather than suffers from his enslavement.  The position subdivides regarding whether the benefit received is physical or spiritual in nature:

Physical Benefit

Slavery improves the physical conditions of the person being enslaved.

Sources:R. S.R. HirschShemot 12:44Vayikra 25:44About R. Samson Raphael Hirsch,  R. Uziel

"מֵהֶם תִּקְנוּ עֶבֶד וְאָמָה" – R. Hirsch and R. Uziel limit the law regarding buying Canaanites slaves, suggesting that it is forbidden to turn a free person into a Canaanite slave against his will.  One is permitted to buy only someone who already has slave status, for the whole purpose is to save them from the harsh treatment being born under the foreign master.  This might be learned from the fact that the verse does not simply say  "כִּי תִקְנֶה עֶבֶד כנעני" but rather "מֵאֵת הַגּוֹיִם אֲשֶׁר סְבִיבֹתֵיכֶם מֵהֶם תִּקְנוּ עֶבֶד", emphasizing that one is buying the slave from others.

"גַם מִבְּנֵי הַתּוֹשָׁבִים הַגָּרִים עִמָּכֶם מֵהֶם תִּקְנוּ" – This verse is somewhat difficult for this approach as it implies that one is allowed to buy a slave from local monotheistic residents (even though they are not already enslaved under harsh conditions).  This is likely what leads R. Hirsch to explain that the verse means that such a resident can sell himself of his own volition, not that one can forcefully buy him.¹

Freedom for knocking out  a limb – In ancient times, it was common for slaves to be punished or kept in line via the wounding or amputating of limbs.² As such, the Torah's law that any master who knocks out a slave's limb must free his slave was revolutionary, and can attest to the difference in treatment a slave could hope to receive under Israelite law.³

Penalty for killing – The fact that a slave owner is held accountable for murder if he whips his slave to death teaches that, under Israelite law, slaves were not  viewed as mere property, but as humans whose lives were worth avenging.  This was not always the case n other societies.⁴

Escaped slaves – This position might suggest that the verse is referring to a Gentile slave who escaped the harsh treatment of foreign masters.  As the Torah desires to protect people from such abuse, it forbids one from delivering him back to his owner.⁵

"וּבְאַחֵיכֶם בְּנֵי יִשְׂרָאֵל... לֹא תִרְדֶּה בוֹ בְּפָרֶךְ" – This verse is difficult for this position as it implies that it is only forbidden to overwork and abuse Israelite slaves, but that it would not be a problem to treat Canaanite slaves in such a manner.  If the whole point of buying Gentile slaves is to improve their lot, one would have expected that they, too, would be included in this prohibition.⁶ R. Hirsch responds that the verse refers not to abusing one's slaves,⁷ but only to teaching them obedience. He claims that one would be allowed to do the same even to a free Israelite who was under your authority and needed to be educated.⁸

"לְעֹלָם בָּהֶם תַּעֲבֹדוּ" – According to this position, if buying Canaanite slaves is mandated in order to improve their lot, why does the Torah not have one free them afterwards, but instead allows them to be enslaved eternally?⁹ R. Hirsch appears to believe that once someone is branded as a slave, he is always treated as one, even if supposedly granted equal rights.¹⁰  As such, a slave's only refuge is to become part of an Israelite household who will ensure that he is not maltreated.¹¹ R. Hirsch even goes further to suggest that the words "לְעֹלָם בָּהֶם תַּעֲבֹדוּ" constitute an obligation,¹² not merely permission, as this is the only way to really protect such slaves.¹³

Hebrew slave – R. Hirsch emphasizes that the Oral Law teaches that there are only two instances in which a person can be sold as an Israelite slave: if he stole and does not have another way to repay the stolen goods,¹⁴ or if he is impoverished and voluntarily sells himself so as to survive.¹⁵ These laws, too, were instituted to aid the slave (or ensure that justice is served), and not to allow one human to assert his power over and take advantage of another.

Spiritual Benefit

Enslavement of a gentile gives him opportunity for moral and religious growth.

Sources:NetzivVayikra 25:44-46About R. Naftali Tzvi Yehuda Berlin, R. Dessler

"מֵהֶם תִּקְנוּ" – According to Netziv, buying slaves from neighboring lands is not merely permitted, but there is a positive Biblical commandment to do so, for in so doing one will remove them from idolatry.¹⁶

"גַם מִבְּנֵי הַתּוֹשָׁבִים" – Netziv suggests that this verse speaks specifically of  "בְּנֵי הַתּוֹשָׁבִים", who are still idolatrous, rather than the "גר תושב" himself who has already accepted monotheism.  There is only an obligation to buy slaves whose religious outlook will change as a result of the sale, for only in such a case is there a benefit to the slave.¹⁷

Eternal bondage – Since the purpose of enslavement is to bring the slave closer to God and moral perfection, it is illogical that he should be freed to perhaps return to his old ways., and so one is prohibitted form freeing him.¹⁸

"וִיהִי כְנַעַן עֶבֶד לָמוֹ" – R. Hirsch asserts that in Noach's curses/blessings to his Shem and Cham, one can already see that this is spiritual uplifiting is the goal of servitude. He suggests that Noach's words "וִיהִי כְנַעַן עֶבֶד לָמוֹ" are, in essence, a prayer that Canaan be enslaved to Shem so that he can thereby get close to God and correct his abased nature.

"עבודת פרך" – Netziv understands the term to refer to working without hope of freedom, rather than oppression.  The Torah is not suggesting that one oppress one's Canaanite slave, only contrasting the Canaanite slave, who was to be enslaved forever,¹⁹ with the Israelite slave who has hope of emancipation.

Hebrew slaves

Concession to Human Nature

The institution of slavery is undesirable and permitted only to prevent worse evils.

Sources:Hoil MosheShemot 21:20About R. Moshe Yitzchak Ashkenazi, R. Avraham Yitzchak HaKohen KookLetters 89About R. Avraham Yitzchak HaKohen Kook,²⁰

Does Torah represent an ideal? These sources all maintain that the laws of Torah do not all represent an eternal ideal or a perfect morality, but that some are instituted to address the unfortunate reality of specific generations or the world at large.

• Historical accommodation

These sources differ, though, in whether the y veiw slavery as As such, slavery might be the best solution for a non-perfect world

¹ The language of "כי תקנה" would appear to dispute this reading, but R Hirsch would likely explain that it simply means that one is allowed to buy a person who initiates the sale and wants to be enslaved. Voluntary enslavement was for the benefit of the slave who preferred the security of room and board over destitution, even if it meant a loss of freedom.

² See the discussion and examples brought by S. Rubinestein, "קדמוניות ההלכה", (Kovno,1926).  The Code of Hammurabi (law 282) states that a slave who defies his master would have his ears cut off, while Herodotus (4:2) speaks of blinding slaves. Tanakh itself attests to similar treatment of captive slaves. See Shofetim 1:7 which shares how Adoni Bezek had cut off the hands and feet of those kings he had subdued or Shemuel I 11:2, where Nachash threatens to enslave and gouge out the right eyes of the people of Yavesh Gilad.  The Philistines similarly blind the captive Shimshon and the Babylonians do the same to Tzidkeyahu.

³ Another law that highlights the improved treatment of the slave under Israelite law is the obligation that he, too, rest every Shabbat.

⁴ As late as 1669, a law passed by the general Assembly in Virginia stated that masters who killed their slaves in the act of punishing them were not held responsible for murder. [See a transcription of the law here, from: William Waller Hening, The Statutes at Large; Being a Collection of All the Laws of Virginia from the First Session of the Legislature, in the Year 1619 (New York: 1823): 2:270.]

⁵ R. Hirsch himself understands that the verse is referring to a Canaanite slave that belonged to an Israelite living outside of Israel. Since such a  slave, despite being owned by a Jew,  would be subject to the attitudes and treatment prevalent in such foreign lands (who do not aide by Israelite laws), if he manages to escape, Torah forbids returning him to such cruelty.

⁶ In fact, one might have even expected that they be the ones who are highlighted.

⁷ In fact, he points to the Sifra25:46About the Sifra Vayikra and Bavli NiddahNiddah 47aAbout the Bavli who learn from the verse "לְעֹלָם בָּהֶם תַּעֲבֹדוּ" that one is only allowed to work a slave, not embarrass him or the like.

⁸ In other words, it is only the Israelite slave who cannot be treated in such a manner, since the only reason he subdued himself to you was out of pressing economic need.

⁹ G. Shmalo, "Orthodox Approaches to Biblical Slavery," The Torah U-Madda Journal
16 (2012-13): 1-20 raises a further ethical question, that purchase of slaves, even if for the good of any individual slave, would seem to encourage more enslavement of people.  If foreign slavery was problematic, should not the Torah have discouraged it? He suggests that R. Hirsch and R. Uziel might respond that  saving the already enslaved from their acute suffering is more important than the hypothetical affects of such actions on the slave trade as a whole.

¹⁰ As proof, he points to the reality of is own day, writing , "האירועים המעציבים של זמנינו (המאבק על העבדים בארצות הברית, ומרד הכושים בג׳מייקה בשנת תרכ״ה) מראים כמה אומלל ונתון לפגיעה גורלו של עבד, בין אם נשללו זכויותיו על ידי משפט העמים המקובל, ובין אם הוענקו לו זכויות שוות אך בעיני כולם הוא עדיין נראה כעבד או כמי שהיה עבד".  One might further pointt o the fact that the Torah itself feels a need to warn the people that if an escaped slave comes to live among Israel, "do not oppress him," (assuming that oppression of even a former slave is expected).

¹¹ One might question R. Hirsch's stance based on the fact that the Torah does not obligate one to enslave an escaped slave in order to ensure proper treatment, but simply mandates that one should treat him properly. 

¹² See the discussion in Bavli Gittin 38b, and the opinion of R. Akiva there.

¹³ He does accede, though, that under certain circumstances "לשם מצוה ולטעמי מוסר", this prohibition is overridden.

¹⁴ See Shemot 22:2

¹⁵ See Vayikra 25:39.

¹⁶ A Canaanite slave is like a partial covert.  He accepts monotheism, undergoes circumcision and is obligated in time bound commandments.

¹⁷ The Netziv is not explicit but might explain that though there is no obligation to do so, one is still permitted to enslave a monotheistic sojourner.  Even though such as sojourner has already abandoned idols, he has not accepted the yoke of mitzvot, so he, too, has what to gain spiritually by being enslaved and taking on non-time bound commandments.

¹⁸ One might suggest that he be emancipated in order to convert, but technically that might be perceived as "conversion under compulsion" which is not accepted.

¹⁹ See above that this eternal enslavement is also considered in the interest of the slave, who will never have the opportunity to revert to idolatrous or immoral ways.

²⁰ Other contemporary scholars also take this approach. See, for example, R"N Rabinovich, "דרכה של תורה - פרקים במחשבת ההלכה ואקטואליה" (Jerusalem, 1999):11-19. [For an abridged English version, see here.]