레위기 25:50의 주석

עד שנת היובל [AND HE SHALL RECKON WITH HIM…] UNTO THE YEAR OF THE JUBILEE — for after all, essentially he has bought him only to work for him till the Jubilee, for surely you must admit in the Jubilee he is to go free, as Scripture states later ,on (v. 54) “[and if he be not redeemed in these ways], then he shall go out in the year of the Jubilee”. And, of course, Scripture is speaking here of a heathen who is under your control (i. e. who has to submit to your jurisdiction, for otherwise Scripture could not dictate to him) (Sifra, Behar, Chapter 9 3; Kiddushin 16a). But nevertheless you must not practise crooked ways against him because this would result in a desecration of the Name of the Lord (Bava Kamma 113a), but when he wishes to be redeemed he must be exact in his calculation — only just as much as is due each year shall the heathen allow him as a deduction from the purchase-money: (i. e. the Jew cannot demand a larger deduction); if e. g., there were twenty years from the date when he was sold till the Jubilee and he has bought him for twenty manehs — and consequently the heathen has purchased the labour of each year for one maneh — if he (the Jewish servant) stayed with him five years and then wishes to be redeemed, he (the master) has to allow him only a deduction of five manehs from the purchase-money, so that the servant must repay him fifteen manehs. This is the meaning of: והיה כסף ממכרו במספר שנים; AND THE PRICE OF HIS SALE SHALL BE CALCULATED AS HAVING BEEN ACCORDING TO THE NUMBER OF YEARS;

וחשב עם קונהו, even though the pagan who purchased him is legally under your authority so that you could force him to release this Jew for less than he was worth, and moreover the sale was not legal in terms of our halachah, you must compensate him fairly.

וחשב עם קונהו, “he will make a reckoning with the one who purchased him.” The verse warns that one must make a meticulous accounting and not try and trick the Gentile in one’s calculations. The reason is that stealing from pagans is prohibited as a form of desecrating the holy name of the Lord. The Torah demands such careful accounting when the Gentile in question is under Jewish authority. I might have thought that seeing the Torah permits charging interest to Gentiles, something which the Torah elsewhere appears to view as a form of unethical conduct, that stealing, at least indirectly, from a pagan is permitted; therefore the Torah makes a point of telling us that this is not so. We know already from Joseph’s brothers whose money had been returned to them by the Egyptians (at least they thought so) that they took it back to Egypt with them (Genesis 43,13) in response to their father Yaakov’s instructions. If Yaakov thought (as he said) that even if the pagans had made an error we must not take advantage of it to their detriment, how much more so must we not disadvantage them deliberately. All of this occurred before the Torah was given, when we did not have these limitations imposed upon us. How much more meticulous must one deal with a Gentile now that the laws of the Torah apply to us! The prohibition is derived from Deut.7,16 that “during the time G’d gives us the land of the seven Canaanite tribes we are commanded to destroy them.” The words אשר אני נותן לכם, “which I am about to give to you,” make this commandment an exception. Only the pagan nations G’d gives to us may be treated in such a fashion as described in that verse. We are to relate to other Gentile nations in accordance with the moral and ethical imperatives which are part of the Jewish code of ethics.
Another law derived from the words in this verse that one is to make a careful calculation is that the redeemer must calculate the number of years remaining in the contract of the Jewish slave to the Gentile before the Yovel year, and he must pay him for the years of service that the Jew will not serve him. The basis of the law is to prevent the desecration of the Lord’s name, i.e. not to give the pagan an opportunity to claim that our G’d deals unfairly with him who had paid good money for the services of this slave. To allow such a thought to take hold in the mind of a Gentile is a more serious crime than doing the same thing to a Jew.
The Tosephta Baba Kama 113 states expressly that if one has robbed a pagan one must return the stolen goods. It adds that such robbery is a graver crime than robbing a Jew because the crime includes the sin of desecrating the Lord’s name. When one robs a fellow Jew the victim does not use this as an excuse to question the rules of the Torah and the fairness of G’d.
You will find an interesting illustration of this principle in the inaugural prayer of Solomon when the Temple was dedicated. Solomon prayed that when a Gentile comes all the way from across the ocean or from countries closer by in order to offer his prayers to the Jewish G’d in the Temple, that G’d should respond positively to such prayer. Regarding similar prayers offered up by Jews, Solomon asked that if the Jews in question were worthy then G’d should respond positively to such prayers. Clearly, the reason that Solomon asked for a blanket acceptance of prayers offered by the Gentiles was in order not to give them an opportunity to denigrate the Jewish G’d which would have been a form of desecrating the Lord’s name (compare Kings I 8,39-43 respectively). Solomon was not afraid that if a Jew’s prayer would not be answered positively, that such a Jew would question the existence or fairness of the Lord as a result.

Who is in your power. Rashi is saying this out offrom logic. Because if it is speaking of a non-Jew who is not in your power, what can you do to him that results with the verse saying of him, “He then goes out in the jubileeJubilee year.”

וחשב עם קונהו, “and he makes an accounting with his master” (the one who had purchased his labour). The unusual word used by the Torah here for “his master,” suggests that the Torah speaks of his master Esau, here on earth (while Israel is in exile).

משנת המכרו לו עד שנת היובל, “from the year he had sold himself to him until the Jubilee year.” This is to remind you that this slave does not leave his master’s employ after six years. (Sifra)

כימי שכיר יהיה עמו AS AT THE RATE OF THE DAYS OF AN HIRED SERVANT SHALL HE HAVE BEEN WITH HIM — i. e. he shall calculate the amount due for each year as though he had hired himself out with him e. g., at one maneh per year and that amount only he (the master) has to allow him.

כימי שכיר יהיה עמו, “in whose debt he remains seeing that he had not yet rendered all the labour that he undertaken to perform.” We find a simile for this in Psalms 72,10, where the Kings of Tarshish and the various islands in the sea are described by King Solomon as paying tribute to him, first and foremost the Queen of Sheba.