Chasidut sobre Êxodo 21:2
כִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחָפְשִׁ֖י חִנָּֽם׃
Se <span class="x" onmousemove="Show('perush','Há duas formas de aquisição de um escravo hebreu: 1º - o tribunal de Torá vende-o, caso haja roubado, e não possa pagar o que deve pelo roubo. 2º - se a pessoa é tão pobre que não encontra mais meio de vida, permite a Torá que este venda a si próprio, se assim quiser (Lv 25:39). No primeiro caso, a pessoa ganha o aprendizado da honestidade, pois o que o compra não pode maltratá-lo, senão tratá-lo como familiar, por ser filho de Israel, e aprende a trabalhar em companhia de pessoas compreensivas e honestas. Geralmente, se não tinha profissão, adquire durante estes seis anos.');" onmouseout="Hide('perush');">comprares</span> um <span class="x" onmousemove="Show('perush','Este é um dos preceitos que são cumpridos somente quando todas as tribos acham-se na Terra de Israel, em conjunto, pois dependem do “iobel” (jubileu). São os outros preceitos que dependem do jubileu: leis concernentes às casas das cidades muradas (“batê ’arê ĥomá”), campo de herdade (“sedê aĥuzá”), campo de anátema (“sedê ĥaramim;”), e o peregrino habitante (“ger tochab” - não confundir com o comumente chamado “ger” - que é o convertido ao judaísmo), e “chemitá” (ano sabático). Este último em nossos dias é cumprido por decreto dos Sábios do Talmud, assim como os casos pecuniários (empréstimos e dívidas, que se desfazem no ano sétimo).');" onmouseout="Hide('perush');">servo hebreu</span>, seis anos servirá; mas ao sétimo sairá forro, de graça.
Kedushat Levi
It is a rule that when G’d deals with a person on the basis of מדה כנגד מדה, “measure for measure,” reward or punishment will be in a reciprocal relationship to one another. However, when G’d does not apply this method in dealing with an individual, and He does man a favour-that he has not earned,- he is the recipient of a gift from G’d. Since Avram was a person whose very personality exuded loving kindness, it is clear that G’d reciprocated in equal measure. In this instance, -the victory of a few men under Avram’s command over mighty armies, was something he considered as way in excess of his input thus far. In other words, G’d had given Avram a gift that he had not deserved.The Ari’zal writes that when we recite three times daily the words מלך עוזר ומושיע ומגן, “King, Helper, Saviour and Shield,” our sages used this formulation to describe such an undeserved gift from G’d. We also find that Onkelos translates the word חנם in Genesis 29,15 and in Exodus 21,2 as מגן. By using this formulation, Malki Tzedek gave Avram a hint that he had received an undeserved gift from G’d. This hint was reinforced by Malki Tzedek referring to G’d as the “Supreme G’d owner of heaven and earth.” What man possesses he does not have to acquire. When he needs something that he does not own, he has to acquire it. Avram did not need to acquire the virtue of loving kindness, as apparently, he personified this virtue since birth; However, the characteristic of גבורה, the kind of bravery and heroism needed to wage war successfully, was not a quality he possessed from birth, so that he had to acquire it. Malki Tzedek blesses G’d for having provided Avram with this quality at a time when he was really in need of it. Seeing that G’d “owns” heaven and earth, He is able to bestow this quality on people whenever it suits Him.