Comentario sobre Levítico 25:54

ואם לא יגאל באלה AND IF HE BE NOT REDEEMED BY THESE — by these (his relatives) he may be redeemed, but he cannot be redeemed through the termination of the six-years-period of servitude as in the case of a Hebrew servant of a Hebrew master (Kiddushin 15b).

ואם לא יגאל באלה, and if he has not been redeemed by these means,” according to Ibn Ezra the reference is to the elapse of the years which have been mentioned here. According to other opinions, the reference is to the people mentioned whose duty it would have been to redeem him.

ואם לא יגאל באלה, “And if he will not be redeemed by means of these methods, etc.” Our sages in Kidushin 15 explain the words או דודו in verse 49 (normally translated as “his uncle,”) as including all kinds of relatives. The words או השיגה ידו they interpret as referring to the slave succeeding in redeeming himself by his own efforts. The word ונגאל at the end of that verse, they explain as redemption by people not related to the slave. This is why the Torah writes here that if the slave לא יגאל had not been redeemed by other Jews not related to him he will leave in the Yovel year, i.e. against the will of his master the Gentile, seeing that the Torah speaks of a Gentile who lives in the land of Israel under a Jewish government.
The Talmud in Kidushin 16 already points out that if the Jew of whom the Torah speaks here had been bought by a Gentile in the Gentile’s domain it would be futile for the Torah to write such a sentence as: “he will go free in the Yovel year,” as there is no one to enforce such legislation.
As to the meaning of the word גאולה, the Talmud in Kidushin 16 already points out that just as redeeming himself (גאולה) makes sense only if the one-time slave now becomes free, so being “redeemed” by either his relatives or other Jews makes sense only if as a result he becomes totally free, not if he changes status from being owned by a Gentile to being owned by a Jew. The word גאל means a transition to absolute independence. [The author cites the conclusion in the Talmud of an argument whether if a non-relative buys the contract from the Gentile, the Jew has to serve out his time as a servant of the Jew who bought him from the Gentile.].

ואם לא יגאל באלה, “and if he will not be redeemed by any of the aforementioned means;” the “means” referred to are the laws concerning how to deal with a servant, (Exodus 21,1) i.e. the Jew in exile still has not learned to observe the laws of the Torah; G–d promises that at a time of His choosing there will be an end to the exile, regardless.
ויצא בשנת היובל, “he will go free in the Jubilee year;” G–d has set aside such a time as we know from Isaiah 27,13: והיה ביום ההוא יתקע בשופר גדול ובאו האובדים מארץ אשור והנדחים בארץ מצרים, “it will be on that day a great ram’s horn shall be sounded; and the stranded who are in the land of Assyria, and the expelled in the Land of Egypt shall come, etc.”

ואם לא יגאל באלה, “and if he is not redeemed by any of these means;” this is a reference to either the years remaining until the next Jubilee year, or to relatives of his;

הוא ובניו עמו [HE SHALL GO OUT…] BOTH HE, AND HIS CHILDREN WITH HIM — the hèathen who acquires a Hebrew servant is bound to provide his children also with food just as is the Israelite master (cf. Rashi v. 41).

הוא ובניו עמו, “He and his sons with Him;” G–d together with His people will return from exile, as we know from Deuteronomy 30,3: ושב וקבצך, He will return and gather you in;” note that Moses does not say that G–d will bring the Israelites back but that “He together with the Israelites will return from exile.” (Compare Talmud M’gillah folio 29)

ויצא בשנת היובל, “he will go free in the Jubilee year,” but not after six years.

הוא ובניו עמו, “he and his sons with him.” Release of the father automatically includes release of his children. This is a moral lesson to teach us not to act like the gentiles act with their slaves. (B’chor shor)