דברים, פרק ט״ו, פסוק י״ז

When a Hebrew slave voluntarily chooses to remain in servitude and waives his right to freedom, a physical and symbolic ceremony cements his new status. The master uses an awl, a metal crafting tool with a sharp point set into a bone or handle, designed for piercing [ביאור שטיינזלץ, תורה תמימה]. In a private setting between the master and the slave, rather than in a formal court [הכתב והקבלה], the master presses the slave's right ear against a door. He then drives the awl directly through the ear until it reaches the wood [ביאור שטיינזלץ, תורה תמימה, מלבי״ם]. A wooden door is specifically chosen for this act simply because it is easier to pierce against than a stone wall [חזקוני, בכור שור]. This permanent mark serves as a lingering reminder that the master was obligated to grant freedom, yet the slave actively refused it [אבן עזרא].

Following this ceremony, the individual's servitude is declared permanent. However, despite the absolute nature of this condition, there is unanimous agreement that the servitude does not actually last for eternity. The phrasing hints at a definitive boundary to this period [משכיל לדוד], which is understood in two complementary ways. First, the servitude automatically expires during the Jubilee year, aligning with the broader principle that every person must return to their family at that time [רש״י, מזרחי, גור אריה, ביאור יש״ר]. Second, the concept of permanence relates exclusively to the lifespan of the master. While a standard slave must continue serving the master's heirs if the master dies before his standard six-year term ends, a pierced slave acquires his freedom immediately upon the master's death. Because the slave's choice to remain was born out of a personal love for the master himself, his subjugation cannot be transferred to the master's children [אור החיים, תורה תמימה, מלבי״ם].

The laws of servitude also dictate that similar practices apply to a female slave. The primary approach among commentators clarifies that this in no way suggests subjecting a maidservant to the piercing ceremony, as a Hebrew maidservant is never pierced. Instead, this instruction bypasses the immediate subject of piercing and connects back to an earlier requirement to provide generous severance gifts upon a slave's release. Just as a male slave is granted these parting gifts, a maidservant must be provided for equally [רש״י, אבן עזרא, רשב״ם, רבנו בחיי, רלב״ג]. Connecting a directive to an earlier, more distant subject rather than the immediately preceding one is a recognized pattern in the biblical text [רבנו בחיי]. This ensures the maidservant receives severance gifts regardless of how she attains her freedom [תורה תמימה]. It also reflects a clear desire that a woman should not remain in servitude permanently, but rather go free to establish her own family [שד״ל]. Furthermore, this comparison extends to the event of the master's death. Just as the pierced male slave does not become the property of the master's son, a Hebrew maidservant is immediately freed upon her master's passing and does not serve his heirs [הכתב והקבלה, מלבי״ם, תורה תמימה].