Six of One

לֹא בָּרָאתִי אֶת הָעוֹלָם אֶלָּא לְשִׁשָּׁה יָמִים, לְפִיכָךְ נָתַתִּי לְךָ שֵׁשׁ שָׁנִים שֶׁתְּהֵא רַשַּׁאי לַעֲבֹד בְּעֶבֶד עִבְרִי

Parhsas Mishpatim includes many Mitzvos and Dinim, and many important areas of Halacha are rooted in this Sedra. Interestingly, many of these Mitzvos are confined to one Passuk, and in some cases in even less. Only a few topics are discussed in detail, including the very first Mitzvah mentioned in the Parsha.

The Torah tells us: כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחׇפְשִׁי חִנָּם. If one buys an עֶבֶד עִבְרִי for himself, the term of indenture is exactly six years, after which the עֶבֶד עִבְרִי goes free. Later, however, the Torah discusses an eventuality in which this does not occur. If the עֶבֶד עִבְרִי says אָהַבְתִּי אֶת־אֲדֹנִי אֶת־אִשְׁתִּי וְאֶת־בָּנָי לֹא אֵצֵא חׇפְשִׁי and refuses to leave after six years, the Torah proscribes an alternative path: וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אׇזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם, the ear of the עֶבֶד עִבְרִי is pierced and his term is extended. Although the Torah uses the term לְעֹלָם, which would seem to mean that the עֶבֶד עִבְרִי is never set free, Rashi brings the Gemara that tells us that in fact his term ends at Yovel.

Seeing as the number of years that the עֶבֶד עִבְרִי serves is such a central part of these Halachos , an important question must be asked: why does the Torah set the term of the עֶבֶד עִבְרִי at six years specifically? The Torah could have dictated a term of any length, but chose six years. Why? What is the significance of this number?

The Medrash, here, addresses the second question directly: אָמַר הַקָּבָ׳׳ה כְּשֵׁם שֶׁבָּרָאתִי אֶת הָעוֹלָם לְשִׁשָּׁה יָמִים וְנַחְתִּי בַּשְּׁבִיעִי, כָּךְ יַעֲשֶׂה עִמְּךָ שֵׁשׁ שָׁנִים וְיֵצֵא בֶּן חוֹרִין. Hashem tells us that just as בְּרִיאַת הָעוֹלָם took six days, after which Hashem rested, the עֶבֶד עִבְרִי works for six years and is then set free.

Although this Medrash answers the question, assigning significance to the number six, it is very difficult to understand. How are the שֵׁשׁ שָׁנִים of the עֶבֶד עִבְרִי related to the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית? In fact, there is a clear difference between a day and a year, so the Medrash seems to focus on the number six—how can we understand this? Why does HKBH connect the number of days of בְּרִיאַת הָעוֹלָם to the term of the עֶבֶד עִבְרִי?

While it is important to understand the words שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחׇפְשִׁי חִנָּם through the lens of the Medrash, there are several other, more general questions that can be asked on these Pessukim.

First, of all the Mitzvos that are discussed in Parshas Mishpatim , some of which are relevant to everyday living even today, why does the Torah begin with the Halachos of עֶבֶד עִבְרִי ? Would it not be more natural to begin with a set of Halachos that pertain to everybody, at all times, as opposed to these Dinnim , which are so rare?

Second, why does the Torah dictate a term, שֵׁשׁ שָׁנִים יַעֲבֹד, only to later explain how the עֶבֶד עִבְרִי can obviate this Halacha? We don’t often find that the Torah offers a way for a person to change the details of a Halacha on whim, but here the עֶבֶד עִבְרִי need only say לֹא אֵצֵא חׇפְשִׁי and the Torah provides an alternate path. Why? What does this part of the Halacha tell us?

Even the way that the עֶבֶד עִבְרִי enacts this extension is curious: וְרָצַע אֲדֹנָיו אֶת־אׇזְנוֹ בַּמַּרְצֵעַ. He is taken to the door of Bais Din, where his ear is pierced. Now, the Gemara in Kedushin explains this requirement: אֹזֶן שֶׁשָּׁמְעָה קוֹלִי עַל הַר סִינַי בְּשָׁעָה שֶׁאָמַרְתִּי: כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְלֹא עֲבָדִים לַעֲבָדִים, וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ יֵרָצַע . The עֶבֶד עִבְרִי heard the words כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים at Har Sinai, but chooses to ignore them, committing himself to be an עֶבֶד to someone else, and so his ear is pierced.

This Gemara requires explanation as well. There are many Mitzvos that were “heard” at Har Sinai, yet nowhere else do we find the rule of אֹזֶן שֶׁשָּׁמְעָה ...יֵרָצַע. Why does this only apply in the case of the עֶבֶד עִבְרִי who says לֹא אֵצֵא חׇפְשִׁי?

There is a line in the Medrash, right before it explains the words שֵׁשׁ שָׁנִים יַעֲבֹד, that seems pertinent to this question. The Medrash notes, אַתָּה מוֹצֵא מִשְׁפָּטִים הַרְבֵּה יֵשׁ בָּעִנְיָן הַזֶּה, there are many details, Dinim and Mishpatim , in this Mitzvah, and explains why: לְפִי שֶׁאָמַר הַקָּבָּ''ה אָנֹכִי ה' אֱלֹקֶּיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים.

This Memra is a little ambiguous, but the Medrash seems to be connecting the Dinim of עֶבֶד עִבְרִי to the first of the עֲשֶׂרֶת הַדִּבְּרוֹת, in which HKBH mentioned the fact that we had been taken מִבֵּית עֲבָדִים. On one hand, this can help us understand the Gemara in Kedushin which uniquely relates the Din of עֶבֶד עִבְרִי to the אֹזֶן שֶׁשָּׁמְעָה קוֹלִי עַל הַר סִינַי בְּשָׁעָה . Based on the words of the Medrash, there seems to be an innate connection between this Mitzvah and the Kabalas HaTorah, which is reflected in the words וְרָצַע אֲדֹנָיו אֶת־אׇזְנוֹ בַּמַּרְצֵעַ. At the same time, we must understand this connection: what can we learn from the the fact that the Mitzvah of עֶבֶד עִבְרִי is so closely related to the words אָנֹכִי ה' אֱלֹקֶּיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים? What is the Medrash telling us with these words?

We can perhaps develop an approach to understanding this Mitzvah by explaining the Memrah on the words שֵׁשׁ שָׁנִים יַעֲבֹד, which compares the term of the עֶבֶד עִבְרִי to the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית.

There is another Mamar Chazal that references the six years that anעֶבֶד עִבְרִי is sold for, drawing a different comparison.

The Medrash Aggadah, here, teaches: שֵׁשׁ שָׁנִים יַעֲבֹד רֶמֶז עַל יִשְׂרָאֵל שֶׁיִּשְׂרָאֵל עָבְדוּ בְּשֵׁשׁ גַּלִּיּוֹת. The six years of the עֶבֶד עִבְרִי are related to the six times that Klal Yisroel found itself in Galus. The Medrash continues, identifying the instances of Galus to which it refers: גָּלוּת מִצְרַיִם, גָּלוּת סַנְחֵרִיב, וְגָלוּת אַרְבָּעָה מַלְכִיּוֹת. It is important to note that we usually speak of four periods of Galus, corresponding to the אַרְבָּעָה מַלְכִיּוֹת that the Medrash mentions—Bavel, Yavan Edom and Yishmael—but here two are added: Mitzrayim and Sancherev .

How can we understand this? What is the connection between the שֵׁשׁ שָׁנִים of the עֶבֶד עִבְרִי and Galus? In addition, we must understand why we count six periods of Galus in this case, as opposed to the usual four? What is this Medrash telling us?

To answer this question, we must better understand the role of Galus.

The Medrash Rabba in Parshas Vayishlach speaks about the Brachos that Yitzchok Avinu gave to Yaakov Avinu : כָּל הַבְּרָכוֹת שֶׁבֵּרְכוֹ יִצְחָק מִלְּמַטָּה בֵּרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְּמַעְלָה. All of the Brachos that Yaakov was given on this earth were reflected by HKBH in the Olamos Elyonim . This leads to an obvious question, which the Medrash poses: וְכִי מֵאַחַר שֶׁבֵּרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָבִיו לָמָּה חָזַר וּבֵרְכוֹ? If HKBH gave Yaakov the necessary Brachos, why did Yitzchok see fit to repeat them? The Medrash answers that Yitzchok saw that the children of Yaakov were to go into Galus, and he said: בּוֹא וַאֲבָרֶכְךָ בְּרָכוֹת שֶׁל גָּלֻיּוֹת. The Brachos of Yitzchok Avinu were related to Galus and would ensure that Bnei Yisroel would experience Geulah , שֶׁיַּחְזֹר עָלֶיךָ הַקָּדוֹשׁ בָּרוּךְ הוּא וִיקַבֶּצְךָ מִבֵּין הַגָּלֻיּוֹת. The Medrash concludes, telling us that the Brachos of Galus are found in the Passuk in Iyov which says בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ וּבְשֶׁבַע לֹא יִגַּע בְּךָ רָע.

This Medrash, which is clearly speaking about Galus, also references the number six, בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ , which would seem to correspond to the שֵׁשׁ גַּלִּיּוֹת mentioned in the Medrash Aggadah. How can we understand this?

R’ Tzadok HaKohen , in Pri Tzaddik to Parshas Vayishlach , explains that this Passuk indeed refers to the שֵׁשׁ גַּלִּיּוֹת, including גָּלוּת מִצְרַיִם, גָּלוּת סַנְחֵרִיב, וְגָלוּת אַרְבָּעָה מַלְכִיּוֹת, and takes the opportunity to explain the purpose of Galus.

He explains that there are seven basic Middos that a person must work his whole life to perfect, after which he is referred to as a Tzaddik, which is why the Passuk in Mishlei tells us שֶׁבַע יִפּוֹל צַדִּיק וָקָם, connecting the number seven to the Tzaddik. Although we think of Galus as a punishment—the results of our failing as a nation—in fact, explains R’ Tzaddok —each of the שֵׁשׁ גַּלִּיּוֹת is meant to help us perfect one of these Middos .

As R’ Tzaddok continues, we learn that each of these six Middos is related to one or more of the Avos , and connected in some way to the nation that causes the Galus. For example, Mitzrayim , which is referred to by the words עֶרְוַת הָאָרֶץ stands opposed to the Middos of Ahava and Chesed personified by Avrohom Avinu . The purpose of Glaus Mitzrayim , then, was to allow Bnei Yisroel to perfect their Middos of Ahava and Chesed while situated in the עֶרְוַת הָאָרֶץ.

Similarly, R’ Tzadok notes that Galus Yavan came at a time when there were no longer Neviim , and we relied on the Anshei Knesses HaGedolah —the golden age of תּוֹרָה שֶׁבְעַל פֹּה—which was opposed by the Chachmas HaYevanim . This Galus was a time in which we were able to perfect our sense of Kedushas HaTorah, which was the Middah of Aharon HaKohen , about whom the Paasuk in Malachai says תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ.

In the same vein, the final Galus, in which we find ourselves currently, is that of Edom, represented by Amalek. As Chazal teach us, אֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל, indicating that this Galus is related to the Middas HaKedusha of Yosef HaTzaddik . It is during this Galus that we have the opportunity to perfect our Middah of Keddusha , while mired in the world of Amalek, in anticipation of the Geulah HaHasida .

We see from the words of R’ Tzadok that each Galus has an intent—we are placed in a time or location with the express purpose of improving one of the Middos that will allow us to finally reach the pinnacle of שֶׁבַע יִפּוֹל צַדִּיק וָקָם, with the final Geulah .

Maybe we can use this idea to understand the Parshas of עֶבֶד עִבְרִי in a different light.

The two Medrashim compare the term of the עֶבֶד עִבְרִי to two other instances of six: the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית and the שֵׁשׁ גַּלִּיּוֹת. Although the two seem disparate, there may be a commonality between them. We have seen that, despite occurring millennia apart, the שֵׁשׁ גַּלִּיּוֹת each have a purpose and are really connected to one another. Each is another block in building to the ultimate goal —without one, the other five have no purpose because we would never reach the ultimate perfection. Similarly, the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית cannot be seen only as six individual days—although each with its own role —but must also be seen as a unit, each necessary for the others to serve their purpose.

This is the message that is found in the Parsha of עֶבֶד עִבְרִי .

We stood at Har Sinai and heard HKBH say אָנֹכִי ה' אֱלֹקֶּיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים, connecting the Galus that we had endured to the moment of Kabbalas HaTorah. The message was clear and important: you are standing here now, not despite having been in the בֵּית עֲבָדִים , but because you did. Galus Mitzrayim itself prepared us for Kabbalas HaTorah—it, like every Galus, had a purpose—and in order for us to be Mekabel the Torah we had to understand this.

A basic building block of Shemiras HaTorah is the understanding that our path is planned by HKBH, and that what appears to be an obstacle or difficulty is actually a chance for growth. When a person finds himself in the unfortunate situation of being sold as an עֶבֶד עִבְרִי , he enters a Galus of his own, but the Torah is clear: שֵׁשׁ שָׁנִים יַעֲבֹד , his term must be similar to the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית and the שֵׁשׁ גַּלִּיּוֹת. He must see this time period as an opportunity to correct his ways, after which he will be ready to return to a life of Cheirus .

If the עֶבֶד עִבְרִי says לֹא אֵצֵא חׇפְשִׁי, he makes it clear that he did not subsume the message of אָנֹכִי ה' אֱלֹקֶּיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. He did not see these years as the opportunity for growth, as a temporary situation that was meant to aid him in his Avodas Hashem so that he may thereafter revert to Cheirus . The Torah therefore tells us אֹזֶן שֶׁשָּׁמְעָה קוֹלִי עַל הַר סִינַי בְּשָׁעָה שֶׁאָמַרְתִּי: כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְלֹא עֲבָדִים לַעֲבָדִים, וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ יֵרָצַע . This person did not take advantage of the six years, and so he remains an עֶבֶד עִבְרִי with a reminder of his failing.

The Parsha of עֶבֶד עִבְרִי is the first one discussed in the Parsha becaue it is so fundamental to everything that comes after. These Pessukim teach us that we cannot look at any moment in our lives without recognizing the potential for growth. Yes, שֵׁשׁ שָׁנִים יַעֲבֹד , but these years are the שֵׁשֶׁת יְמֵי בְּרֵאשִׁית for this individual. If we understand this message, than the Mitzvos that follow take on a different flavor, as we use them for their ultimate purpose—to help perfect ourselves as we await the fulfilment of the בְּרָכוֹת שֶׁל גָּלֻיּוֹת and strive for the day that the words of Yitzchok Avinu are fulfilled: יַּחְזֹר עָלֶיךָ הַקָּדוֹשׁ בָּרוּךְ הוּא וִיקַבֶּצְךָ מִבֵּין הַגָּלֻיּוֹת.