Komentaryo sa Deuteronomio 15:16: Rav Hirsch & Sifrei Devarim

VV. 16 u. 17 (siehe zu Schmot 21, 5-6). – ואף לאמתך. Die Sätze והיה כי יאמר und ולקחת sind nur eine untergeordnete Weiterausführung der vorhergehenden הענקה-Bestimmung, die ja den eigentlichen Gegenstand dieses Gesetzabschnittes bildet. Der ganze Akt der רציעה und dessen Folgen sind schon im Schmot ausgesprochen. Hier veranschaulichen sie nur, welchen mildfürsorgenden Zustand das Gesetz für den Knecht im Hause des Herrn voraussetzt. Es winkt ihm die Freiheit und er wird ihr mit einer entsprechenden Ausstattung wiedergegeben – und doch zieht er das Verbleiben in der Unfreiheit bei dem Herrn vor. והיה כי יאמר וגו׳ bis והיה לך עבד עולם ist daher mehr Parenthese und ואף לאמתך וגו׳ setzt das הענקה-Gebot fort.

If he said it in the midst of the six years, but not at the end, his ear is not bored, it being written (Ibid.) "I shall not go out free" — It must be said at the time of going out. If he said it at the end of the six years, but not in their midst, his ear is not bored, it being written "And if the slave say, will say" — It must be said when he is a slave.

(Ibid. 15:16) "because he loves you and your household": His saying (Shemoth, Ibid.) "I love my master, my wife, and my children" apprises us that his ear is not bored unless he has a wife and children. Whence is it derived (that his ear is not bored) unless his master has a wife and children? From "because he loves you and your household." From here it was ruled: If he had a wife and children and his master did not, or if his master had a wife and children and he did not, his ear is not bored. If his master loved him, but he did not love his master, his ear is not bored, it being written (Shemoth, Ibid.) "I love my master." If he loved his master, but his master did not love him, his ear is not bored, it being written (Devarim, Ibid.) "because it is good for him with you."