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Torah Reading for Re'eh

Torah Reading for Re'eh

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Parshat Re'eh
Shabbat, 27 Av, 5777
19 August, 2017
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6th Portion: (Deuteronomy 15:1-18)
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Deuteronomy Chapter 15

1At the end of seven years you will make a release.   אמִקֵּ֥ץ שֶֽׁבַע־שָׁנִ֖ים תַּֽעֲשֶׂ֥ה שְׁמִטָּֽה:
At the end of seven years [you shall make a release]: One might think that this means seven years [starting from the transaction] of each loan. Scripture, therefore, states, “The seventh year [i.e., the year of release] has approached…” (verse 9). But if you say [that] “seven years” [means] for each loan, after each individual loan, how has it approached? [No loan was yet transacted.] Consequently, you learn [that Scripture means] seven years according to the counting of the Shemitha [cycle]. — [Sifrei]   מקץ שבע שנים: יכול שבע שנים לכל מלוה ומלוה, תלמוד לומר (פסוק ט) קרבה שנת השבע. ואם אתה אומר שבע שנים לכל מלוה ומלוה להלואת כל אחד ואחד, היאך היא קרבה, הא למדת שבע שנים למנין השמיטות:
2And this is the manner of the release; to release the hand of every creditor from what he lent his friend; he shall not exact from his friend or his brother, because time of the release for the Lord has arrived.   בוְזֶה֘ דְּבַ֣ר הַשְּׁמִטָּה֒ שָׁמ֗וֹט כָּל־בַּ֨עַל֙ מַשֵּׁ֣ה יָד֔וֹ אֲשֶׁ֥ר יַשֶּׁ֖ה בְּרֵעֵ֑הוּ לֹֽא־יִגֹּ֤שׂ אֶת־רֵעֵ֨הוּ֙ וְאֶת־אָחִ֔יו כִּֽי־קָרָ֥א שְׁמִטָּ֖ה לַֽיהֹוָֽה:
to release the hand of every creditor: Heb. שָׁמוֹט כָּל-בַּעַל מַשֵּׁה יָדוֹ, [lit. to release every master the loan of his hand, which makes no sense. Therefore, Rashi interprets the verse to mean] to release the hand of every creditor [from reclaiming the loan].   שמוט כל בעל משה ידו: שמוט את ידו של כל בעל משה:
3From the foreigner you may exact; but what is yours with your brother, your hand shall release.   גאֶת־הַנָּכְרִ֖י תִּגֹּ֑שׂ וַֽאֲשֶׁ֨ר יִֽהְיֶ֥ה לְךָ֛ אֶת־אָחִ֖יךָ תַּשְׁמֵ֥ט יָדֶֽךָ:
From the foreigner you may exact: This is a positive command (See Ramban.). - [Sifrei]   את הנכרי תיגוש: זו מצות עשה:
4However, there will be no needy among you, for the Lord will surely bless you in the land the Lord, your God, is giving you for an inheritance to possess.   דאֶ֕פֶס כִּ֛י לֹ֥א יִֽהְיֶה־בְּךָ֖ אֶבְי֑וֹן כִּֽי־בָרֵ֤ךְ יְבָֽרֶכְךָ֙ יְהֹוָ֔ה בָּאָ֕רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵֽן־לְךָ֥ נַֽחֲלָ֖ה לְרִשְׁתָּֽהּ:
However, there will be no needy among you: But further on it says,“For there will never cease to be needy [within the land]” (verse 11). [These two verses seem to contradict each other. However, the explanation is:] When you perform the will of the Omnipresent, there will be needy among others but not among you. If, however, you do not perform the will of the Omnipresent, there will be needy among you. - [Sifrei]   אפס כי לא יהיה בך אביון: ולהלן הוא אומר (פסוק יא) כי לא יחדל אביון, אלא בזמן שאתם עושים רצונו של מקום, אביונים באחרים ולא בכם, וכשאין אתם עושים רצונו של מקום אביונים בכם:
needy: Heb. אֶבְיוֹן, [denoting someone who is] poorer than an ע ָנִי. The term אֶבְיוֹן means“to yearn for” (תָּאֵב) , i.e., one who yearns for everything [because he has nothing]. — [Vayikra Rabbah 34:6, see B.M. 111b]   אביון: דל מעני, ולשון אביון שהוא תאב לכל דבר:
5However, if you hearken to the voice of the Lord, your God, to be careful to do all this commandment, which I am commanding you today.   הרַ֚ק אִם־שָׁמ֣וֹעַ תִּשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
However, if you hearken [to the voice of the Lord, your God]: then “there will be no needy among you” (verse 4).   רק אם שמוע תשמע: אז לא יהיה בך אביון:
you hearken: Heb. שָׁמֹעַ תִּשְׁמַע. [The repetition of the verb form suggests:] If one listens a little, he will be granted the opportunity to listen much [i.e., he will be taught much Torah as a reward]. — [Sifrei]   שמוע תשמע: שמע קמעא משמיעין אותו הרבה:
6For the Lord, your God, has blessed you, as He spoke to you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you.   וכִּֽי־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בֵּֽרַכְךָ֔ כַּֽאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְהַֽעֲבַטְתָּ֞ גּוֹיִ֣ם רַבִּ֗ים וְאַתָּה֙ לֹ֣א תַֽעֲבֹ֔ט וּמָֽשַׁלְתָּ֙ בְּגוֹיִ֣ם רַבִּ֔ים וּבְךָ֖ לֹ֥א יִמְשֹֽׁלוּ:
[For the Lord, your God, has blessed you,] as He has spoken to you: And where did He speak about this?“Blessed are you in the city…” (Deut. 28:3). - [Sifrei]   כאשר דבר לך: והיכן דבר, (דברים כח, ג) ברוך אתה בעיר:
and you will lend: Heb. וְהַעֲבַטְתָּ. Whenever an expression denoting lending refers to a lender [of money], it adopts the hiph’il [causative] form. For example, וְהִלְוִיתָ, or וְהַעֲבַטְתָּ, you will lend. However, if it would have said וְעָבַטְתָּ,[in the kal, simple conjugation,] it would be referring to the borrower, like וְלָוִיתָ, you will borrow .   והעבטת: כל לשון הלואה כשנופל על המלוה, נופל בלשון מפעיל. כגון והלוית, והעבטת. ואם היה אומר ועבטת היה נופל על הלוה, כמו ולוית:
and you will lend to [many] nations: One might think that you will borrow from this one and lend that one. Therefore, Scripture states, “but you will not borrow.”   והעבטת גוים: יכול שתהא לוה מזה ומלוה לזה, תלמוד לומר ואתה לא תעבוט:
and you will rule over many nations: One might think that [at the same time] other nations will rule over you. Therefore, Scripture states, “but they will not rule over you.” - [Sifrei]   ומשלת בגוים רבים: יכול גוים אחרים מושלים עליך, תלמוד לומר ובך לא ימשולו:
7If there will be among you a needy person, from one of your brothers in one of your cities, in your land the Lord, your God, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother.   זכִּי־יִֽהְיֶה֩ בְךָ֨ אֶבְי֜וֹן מֵֽאַחַ֤ד אַחֶ֨יךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ בְּאַ֨רְצְךָ֔ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹ֧א תְאַמֵּ֣ץ אֶת־לְבָֽבְךָ֗ וְלֹ֤א תִקְפֹּץ֙ אֶת־יָ֣דְךָ֔ מֵֽאָחִ֖יךָ הָֽאֶבְיֽוֹן:
If there will be among you a needy person: The most needy person has priority. - [Sifrei]   כי יהיה בך אביון: התאב תאב קודם:
from one of your brothers: Your brother on your father’s side has priority over your brother on your mother’s side. — [Sifrei]   מאחד אחיך: אחיך מאביך, קודם לאחיך מאמך:
[in one of] your cities: The poor of your city have priority over the poor of another city. - [Sifrei]   שעריך: עניי עירך קודמים לעניי עיר אחרת:
you shall not harden [your heart]: Some people suffer [as they deliberate] whether they should give [to the needy] or they should not give; therefore it says: “you shall not harden [your heart].” Some people stretch out their hand [to give], but then close it; therefore it says: “nor close your hand.” - [Sifrei]   לא תאמץ: יש לך אדם שמצטער אם יתן אם לא יתן, לכך נאמר לא תאמץ. יש לך אדם שפושט את ידו וקופצה, לכך נאמר ולא תקפוץ:
[nor close your hand] from your needy brother: If you do not give him, you will ultimately become a“brother of the needy” [i.e., becoming needy yourself]. — [Sifrei]   מאחיך האביון: אם לא תתן לו, סופך להיות אחיו של אביון [בעניות]:
8Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking.   חכִּֽי־פָתֹ֧חַ תִּפְתַּ֛ח אֶת־יָֽדְךָ֖ ל֑וֹ וְהַֽעֲבֵט֙ תַּֽעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ:
[Rather] you shall open [your hand]: Even many times.   פתח תפתח: אפילו כמה פעמים:
[Rather] you shall open [your hand]: Heb. כִּי-פָתֹחַ תִּפְתַּח. Here, the word כִּי has the meaning of “rather” [whereas in verse 7 it means “if,” and in verse 10, “because”].   כי פתח תפתח: הרי כי משמש בלשון אלא:
and you shall lend: If he does not want [your money] as a [charitable] gift, give it to him as a loan. — [Sifrei ; Keth. 67b]   והעבט תעביטנו: אם לא רצה במתנה, תן לו בהלואה:
[lend him] sufficient for his needs: However, you are not commanded to make him wealthy. — [Sifrei]   די מחסורו: ואי אתה מצווה להעשירו:
[sufficient for his needs,] what he is lacking: Even a horse to ride on and a servant to run before him [if he is accustomed to this type of lifestyle]. - [Sifrei; Keth. 67b]   אשר יחסר לו: אפילו סוס לרכוב עליו ועבד לרוץ לפניו:
he [is lacking]: Heb. יֶחְסַר לוֹ, lit. what is lacking for him. This refers to a wife [i.e., you should help him marry a wife]. Similarly, it is stated: “I shall make for him (לוֹ) a helpmate opposite him” (Gen. 2:18). - [Keth. 66b]   לו: זו אשה. וכן הוא אומר (בראשית ב, יח) אעשה לו עזר כנגדו:
9Beware, lest there be in your heart an unfaithful thought, saying, "The seventh year, the year of release has approached," and you will begrudge your needy brother and not give him, and he will cry out to the Lord against you, and it will be a sin to you.   טהִשָּׁ֣מֶר לְךָ֡ פֶּן־יִֽהְיֶ֣ה דָבָר֩ עִם־לְבָבְךָ֨ בְלִיַּ֜עַל לֵאמֹ֗ר קָֽרְבָ֣ה שְׁנַת־הַשֶּׁ֘בַע֘ שְׁנַ֣ת הַשְּׁמִטָּה֒ וְרָעָ֣ה עֵֽינְךָ֗ בְּאָחִ֨יךָ֙ הָֽאֶבְי֔וֹן וְלֹ֥א תִתֵּ֖ן ל֑וֹ וְקָרָ֤א עָלֶ֨יךָ֙ אֶל־יְהֹוָ֔ה וְהָיָ֥ה בְךָ֖ חֵֽטְא:
and he will cry out [to the Lord] against you: One might think this is a requirement [namely, that this poor man is obliged to “cry out… against you”]. Therefore, Scripture says, “[On his day you shall give him his payment…] so that he will not cry against you [to the Lord]” (Deut. 24:15). - [Sifrei 15:138]   וקרא עליך: יכול מצוה, תלמוד לומר (דברים כד, טו) ולא יקרא:
and it will be a sin to you: in any case, even if he does not cry [against you]. If so, why does it say,“and he will cry out… against you?” [It means that God says:] I hasten to punish in response to the one who cries out more than to the one who does not cry out. — [Sifrei]   והיה בך חטא: מכל מקום, אפילו לא יקרא. אם כן למה נאמר וקרא עליך, ממהר אני ליפרע על ידי הקורא יותר ממי שאינו קורא:
10You shall surely give him, and your heart shall not be grieved when you give to him; for because of this thing the Lord, your God, will bless you in all your work and in all your endeavors.   ינָת֤וֹן תִּתֵּן֙ ל֔וֹ וְלֹֽא־יֵרַ֥ע לְבָֽבְךָ֖ בְּתִתְּךָ֣ ל֑וֹ כִּ֞י בִּגְלַ֣ל | הַדָּבָ֣ר הַזֶּ֗ה יְבָֽרֶכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־מַֽעֲשֶׂ֔ךָ וּבְכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
You shall surely give him: Even a hundred times. — [Sifrei]   נתון תתן לו: אפילו מאה פעמים:
him: [meaning] between him and you [i.e., privately]. - [Sifrei]   לו: בינו ובינך:
for because of this thing: Heb. דָּבָר, lit. word. Even if you said [i.e., gave him your“word”] that you would give, you will receive a reward for the saying along with the reward for the deed. — [Sifrei]   כי בגלל הדבר: אפילו אמרת ליתן, אתה נוטל שכר האמירה עם שכר המעשה:
11For there will never cease to be needy within the land. Therefore, I command you, saying, you shall surely open your hand to your brother, to your poor one, and to your needy one in your land.   יאכִּ֛י לֹֽא־יֶחְדַּ֥ל אֶבְי֖וֹן מִקֶּ֣רֶב הָאָ֑רֶץ עַל־כֵּ֞ן אָֽנֹכִ֤י מְצַוְּךָ֙ לֵאמֹ֔ר פָּ֠תֹ֠חַ תִּפְתַּ֨ח אֶת־יָֽדְךָ֜ לְאָחִ֧יךָ לַּֽעֲנִיֶּ֛ךָ וּלְאֶבְיֹֽנְךָ֖ בְּאַרְצֶֽךָ:
Therefore: Heb. עַל-כֵּן, here meaning מִפְּנֵי כֵן, [i.e.,] “because of this,” or“therefore.”   על כן: מפני כן:
saying: I offer you advice for your own good. — [Sifrei]   לאמר: עצה לטובתך אני משיאך:
[You shall surely open your hand] to your brother, to your poor one: To which brother? To your poor one.   לאחיך לעניך: לאיזה אח, לעני:
to your poor one: Heb. לַעֲנִיֶּךָ, [spelled] with one“yud,” [singular form,] means one poor person, but עֲנִיֶּיךָ‏ with two “yud”s [the second “yud” denoting the plural form,] means two poor people. [Here, since it is written with one “yud,” meaning one poor person, thus modifying אָחִיךָ‏, your brother, which is in the singular]. See Yosef Hallel, Leket Bahir, Chavel.   לעניך: ביו"ד אחד, לשון עני אחד הוא. אבל ענייך בשני יודי"ן, שני עניים:
12If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you for six years, and in the seventh year you shall send him forth free from you.   יבכִּֽי־יִמָּכֵ֨ר לְךָ֜ אָחִ֣יךָ הָֽעִבְרִ֗י א֚וֹ הָֽעִבְרִיָּ֔ה וַֽעֲבָֽדְךָ֖ שֵׁ֣שׁ שָׁנִ֑ים וּבַשָּׁנָה֙ הַשְּׁבִיעִ֔ת תְּשַׁלְּחֶ֥נּוּ חָפְשִׁ֖י מֵֽעִמָּֽךְ:
If [your brother…] is sold to you: By others [but not one who sells himself because of poverty]. Scripture is speaking here of one whom the court sold [for a theft that he had committed]. But has it not already been stated, “If you buy a Hebrew servant” (Exod. 21:2) and there, too, Scripture is referring to one whom the court sold (Mechilta)? Nevertheless, [it is repeated here] because of two points which are new here: The first is that it is written [here] “or a Hebrew woman,” that she, too, [like a manservant,] goes free at the end of six [years]. This does not mean a woman whom the court has sold, for a woman is not sold [by the court] on account of a theft, since it is stated [that the thief will be sold] “for his theft” (Exod. 22:2), not for her theft. Thus, [we are referring here to] a minor whom her father sold [as a handmaid], and it teaches you here that if six years terminate before she shows signs [of puberty], she goes free (Exod. 21:7-11). The second new point here is:“You shall surely provide him.”   כי ימכר לך: על ידי אחרים, שמכרוהו בית דין בגנבתו הכתוב מדבר. והרי כבר נאמר (שמות כא, ב) כי תקנה עבד עברי, ובמכרוהו בית דין הכתוב מדבר. אלא מפני שני דברים שנתחדשו כאן. אחד שכתוב או העבריה, אף היא תצא בשש. ולא שמכרוה בית דין, שאין האשה נמכרת בגנבתה, שנאמר בגנבתו ולא בגנבתה, אלא בקטנה שמכרה אביה, ולמד כאן שאם יצאו שש שנים קודם שתביא סימנין תצא. ועוד חידש כאן (פסוק יד) העניק תעניק:
13And when you send him forth free from you, you shall not send him forth empty-handed.   יגוְכִֽי־תְשַׁלְּחֶ֥נּוּ חָפְשִׁ֖י מֵֽעִמָּ֑ךְ לֹ֥א תְשַׁלְּחֶ֖נּוּ רֵיקָֽם:
14You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what the Lord, your God, has blessed you   ידהַֽעֲנֵ֤יק תַּֽעֲנִיק֙ ל֔וֹ מִצֹּ֣אנְךָ֔ וּמִגָּרְנְךָ֖ וּמִיִּקְבֶ֑ךָ אֲשֶׁ֧ר בֵּֽרַכְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ תִּתֶּן־לֽוֹ:
You shall surely provide him: Heb. הַעֲנֵיק תַּעֲנִיק. [The root ענק] denotes an ornament worn high [on the upper portion of the body] within view of the eye. [Thus, this verse means that you should give him] something through which it will be recognized that you have benefited him. Others explain [the word הַעֲנֵיק] as an expression of loading on his neck [meaning that you should load him with gifts].   העניק תעניק: לשון עדי בגובה ובמראית העין, שיהא ניכר שהטיבות לו. ויש מפרשים לשון הטענה על צוארו:
[You shall surely provide him] from your flock, from your threshing floor, and from your vat: One might think that I must [give him] only these things [listed in the verse here]. Therefore, Scripture states,“from what the Lord, your God, has blessed you,” meaning, from everything with which your Creator has blessed you. Then why are these mentioned? Just as these particular things are within the realm of blessing, so too, you should provide him only with what falls within the realm of blessing. This [therefore] excludes mules, [which are sterile, and are thus not considered within the realm of blessing] (Kid. 17a). In tractate Kiddushin (17a)our Rabbis derived by means of a gezerah shavah how much one must give the servant of each kind.   מצאנך ומגרנך ומיקבך: יכול אין לי אלא אלו בלבד, תלמוד לומר אשר ברכך, מכל מה שברכך בוראך. ולמה נאמרו אלו, מה אלו מיוחדים שהם בכלל ברכה אף כל שהוא בכלל ברכה, יצאו פרדות. ולמדו רבותינו במסכת קידושין (יז א) בגזרה שוה כמה נותן לו מכל מין ומין:
15And you shall remember that you were a slave in the land of Egypt, and the Lord, your God, redeemed you; therefore, I am commanding you this thing today.   טווְזָֽכַרְתָּ֗ כִּ֣י עֶ֤בֶד הָיִ֨יתָ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּפְדְּךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ עַל־כֵּ֞ן אָֽנֹכִ֧י מְצַוְּךָ֛ אֶת־הַדָּבָ֥ר הַזֶּ֖ה הַיּֽוֹם:
And you shall remember that you were a slave [in the land of Egypt]: And I loaded you up [with booty], and then did so a second time, from the spoil of Egypt and from the spoil at the Sea [of Reeds]; so too should you load him up, and then do so a second time. — [Sifrei]   וזכרת כי עבד היית: והענקתי ושניתי לך מביזת מצרים וביזת הים, אף אתה הענק ושנה לו:
16And it will be, if he says to you, "I will not leave you," because he loves you and your household, for it is good for him with you,   טזוְהָיָה֙ כִּֽי־יֹאמַ֣ר אֵלֶ֔יךָ לֹ֥א אֵצֵ֖א מֵֽעִמָּ֑ךְ כִּ֤י אֲהֵֽבְךָ֙ וְאֶת־בֵּיתֶ֔ךָ כִּי־ט֥וֹב ל֖וֹ עִמָּֽךְ:
17Then you shall take an awl and put it through his ear and into the door, and he shall be a servant to you forever; and also to your maidservant you shall do likewise.   יזוְלָֽקַחְתָּ֣ אֶת־הַמַּרְצֵ֗עַ וְנָֽתַתָּ֤ה בְאָזְנוֹ֙ וּבַדֶּ֔לֶת וְהָיָ֥ה לְךָ֖ עֶ֣בֶד עוֹלָ֑ם וְאַ֥ף לַֽאֲמָֽתְךָ֖ תַּֽעֲשֶׂה־כֵּֽן:
[And he shall be] a servant [to you] forever: Heb. לְעוֹלָם. One might think that [לְעוֹלָם, “forever”] is to be interpreted literally. Therefore, Scripture states:“[And you shall sanctify the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It will be a Jubilee for you;] and you shall return, every man to his property, and you shall return, every man to his family” (Lev. 25:10). Consequently, you learn that the term לְעוֹלָם here can mean only the period until the Jubilee. [This period is also called לְעוֹלָם.]- [Mechilta 21:6]   עבד עולם: יכול כמשמעו, תלמוד לומר (ויקרא כה, י) ושבתם איש אל אחזתו ואיש אל משפחתו תשובו, הא למדת שאין זה, אלא עולמו של יובל:
and also to your maidservant you will do likewise: to provide her. One might think that Scripture includes her concerning the piercing [of the ear] as well. Therefore, it states,“And if the manservant (הָעֶבֶד) will clearly say, [I love my master…then…his master shall bore his ear with an awl]” (Exod. 21:5-6); [i.e.,] a manservant (עֶבֶד) must have his ear pierced, but not a maidservant. — [Sifrei]   ואף לאמתך תעשה כן: הענק לה. יכול אף לרציעה השוה הכתוב אותה, תלמוד לומר (שמות כא, ה) ואם אמור יאמר העבד, עבד נרצע, ואין אמה נרצעת:
18You shall not be troubled when you send him free from you, for twice as much as a hired servant, he has served you six years, and the Lord, your God, will bless you in all that you shall do.   יחלֹֽא־יִקְשֶׁ֣ה בְעֵינֶ֗ךָ בְּשַׁלֵּֽחֲךָ֙ אֹת֤וֹ חָפְשִׁי֙ מֵֽעִמָּ֔ךְ כִּ֗י מִשְׁנֶה֙ שְׂכַ֣ר שָׂכִ֔יר עֲבָֽדְךָ֖ שֵׁ֣שׁ שָׁנִ֑ים וּבֵֽרַכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל אֲשֶׁ֥ר תַּֽעֲשֶֽׂה:
for twice as much as a hired servant: From here our Rabbis said: A Hebrew slave serves both by day and by night, and that is double the amount of labor of a man hired only for day work. And what is his service during the night? That his master gives him a Canaanite maidservant [as a wife], and the [resultant] children [belong] to the master. — [Sifrei , Kid. 15a]   כי משנה שכר שכיר: מכאן אמרו עבד עברי עובד בין ביום ובין בלילה. וזהו כפלים שבעבודת שכירי יום. ומהו עבודתו בלילה, רבו מוסר לו שפחה כנענית והולדות לאדון:
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