שמות, פרק כ״א, פסוק ד׳

A complex intersection of a master's rights, family dynamics, and a servant's eventual freedom unfolds when a Hebrew slave is given a wife during his servitude. The master, whose title is expressed in a plural form to denote respect and authority [אבן עזרא, ביאור יש״ר], may provide a wife for his Hebrew slave. However, when the slave's term of service concludes, he must depart completely alone, leaving the woman and any resulting children behind in the master's domain [שטיינזלץ, קאסוטו].

The primary approach among commentators is that this woman is not an Israelite, but rather a non-Israelite maidservant already owned by the master. Giving her to the slave does not constitute a conventional marriage. Instead, it is a practical, temporary arrangement designed to produce children who will serve as permanent house slaves for the master [רש״י, אבן עזרא, חזקוני, שטיינזלץ]. Commentators debate the precise reasoning that proves she is not an Israelite. [רש״י] explains that a Hebrew maidservant could never remain with the master indefinitely, as she too is mandated to go free after six years or upon reaching maturity. Disagreeing with this premise, [רמב״ן] argues that a master inherently lacks the legal authority to give a Hebrew maidservant to another man in the first place. He asserts that the definitive proof of her non-Israelite status lies in the legal standing of the children. By law, only a non-Israelite maidservant passes her enslaved status to her offspring. If she were an Israelite, the children would inherit their father's status and go free alongside him [רמב״ן, תורה תמימה, מלבי״ם]. Furthermore, the text explicitly mentions both sons and daughters to clarify that all offspring, regardless of gender, remain the property of the master, dispelling any misconception that a son might follow the father while a daughter follows the mother [העמק דבר].

This arrangement, however, is not universally permitted. Commentators agree that a master may only give a maidservant to a Hebrew slave if the slave was already married to an Israelite woman prior to his servitude. This restriction is rooted in both psychological and economic realities. Psychologically, there is a risk that a single man might develop a deep emotional bond with the maidservant and assimilate into her culture. If he already has an Israelite wife, his primary devotion is assumed to remain with her, ensuring the relationship with the maidservant stays strictly functional [כלי יקר, הדר זקנים]. Additionally, if a single slave were to build his only family with the maidservant, the emotional toll of leaving them after six years would be overwhelming, potentially causing him to refuse his freedom. The presence of an Israelite family waiting for him eases the pain of departure [אור החיים]. Economically, a master who purchases a married slave is obligated to financially support the slave's Israelite wife and children. To offset this substantial financial burden, the master is granted the unique right to breed new slaves through his worker and maidservant [כלי יקר].

Beyond the legal framework, this scenario is understood on a profound spiritual level. The slave represents the human body, sent into this world for a limited lifespan. The wife symbolizes the pure soul, while the children represent the Commandments, good deeds, and students a person cultivates during their lifetime. This serves as a stark warning. If an individual dedicates their life solely to material pursuits without pure intentions, upon death, their soul and the spiritual fruits of their labor will return to God, the Master of all. The person will depart from this world entirely empty-handed. Conversely, one who dedicates themselves to serving God with genuine inner love will merit eternal unity with their soul and the enduring legacy of their good deeds [אור החיים, אלשיך, שפתי כהן].