LOL! You continue to try to muddy the waters.
I have already given links for both the Hebrew texts, and the slave trade, up to the Civil War.
As shown, the religions of Abraham - held real slaves, bred them, passed them on as an inheritance to one's children, etc., right up to the Civil War.
If you would like to - actually - attempt to rebut my provided information, - then give actual links and data to rebut it!
*
Ingledsva, my dear, I must say that you have proven yourself well-researched on the subject of Judeo-Christianity and slavery, so in lieu of this, I say challenge happily accepted!
From the Jewish Encyclopedia website (the same from which you cited ) concerning Hebrew slaves in general:
“The duty of treating the Hebrew servant and handmaid otherwise than as slaves, and above all their retention in service for a limited time only, was deemed by the lawgiver of such importance that the subject was put next to the Decalogue at the very head of civil legislation (Ex. xxi. 2-11). It is treated in its legal bearings also (Lev. xxv. 39-54; Deut. xv. 12-18). The prophet Jeremiah (Jer. xxxiv. 8-24) denounces the permanent enslavement of Hebrew men and women by their masters as the gravest of national sins, for which the kingdom of Judah forfeits all claim to God's mercy, and justly sinks into ruin and exile.”
And additionally, concerning the amount of work required for a slave:
“The Hebrew servant, Scripture says (Lev. xxv. 43), must not be treated with rigor. This was held to mean that no needless work must be imposed on him for the purpose of keeping him under discipline; nor, as Maimonides thinks, any unlimited task such as might be imposed by the command: "Work on till I come!" Nor must he be put to bondman's work (
ib. verse 39),
i.e., to any humiliating task, such as only slaves perform; and if practicable, he should be set to the same trade in which he was engaged while a freeman.”
Concerning foreign-born slaves:
“ The Israelite is permitted by Lev. xxv. 44-46 to buy bondmen and bondwomen (in the true sense of the word) from among the surrounding nations, or from the strangers dwelling in his land, and from the descendants of these born in the land; the "indwelling" stranger being distinguished from the stranger who lives under the same law as the Israelite. Such bondmen or bondwomen become a possession, and are inherited by children like other property.
But the law limits the absolute power of the master. If he strikes his bondman or bondwoman so as to cause the loss of an eye or a tooth, he or she goes free. If he smites him or her so as to cause death on the same day, the deed is avenged as a murder; but not when death ensues on a subsequent day (Ex. xxi. 20, 21, 26, 27). Another alleviation of bondage is the law (Deut. xxiii. 16, 17) forbidding the return of a fugitive slave to his master by those among whom he seeks shelter. The religious status of bondmen owned by Israelites is well defined by the Scriptures, which make them an integral part of the community. The males, though of foreign blood, whether bought for money, or "born in the house," are to be circumcised (Gen. xvii. 27; Ex. xii. 44), and when circumcised are to be admitted to eat of the Passover meal (
ib.). Likewise the bondmen or bondwomen of a priest may eat of his holy meats (Lev. xxii. 11). Neither bondmen nor bondwomen are to be required to work on the Sabbath (Ex. xx. 10); indeed, the opportunity for the "son of thy handmaid" to have a "breathing-space" (A. V. "may be refreshed") is mentioned as one of the great motives for the institution of the Sabbath.(Ex. xxii)”
Concerning the manner in which slaves were to be regarded in Talmudic Law, the Jewish Virtual Library has this to say:
“In the case of a pauper who sells himself into slavery or a man who is redeemed from bondage to a stranger, no distinction may be made between a slave and a hired laborer (Lev. 25:40, 53). A master may not rule ruthlessly over these slaves (Lev. 25:43, 46, 53) nor ill-treat them (Deut. 23:17); Ben Sira adds: "If thou treat him ill and he proceeds to run away, in what way shalt thou find him?" (Ecclus. 33:31). A master may chastise his slave to a reasonable extent (Ecclus. 33:26) but not wound him (Ex. 21:26–27). The workload of a slave should never exceed his physical strength (Ecclus. 33:28–29). A fugitive slave must not be turned over to his master but given refuge (Deut. 23:16). There was no similar rule prevailing in neighboring countries (cf. I Kings 2:39–40). The*abduction of a person for sale into bondage is a capital offense (Ex. 21:16; Deut. 24:7). In general, "thou shalt remember that thou wast a bondman in the land of Egypt" (Deut. 15:15), and that you are now the slaves of God Who redeemed you from Egypt (Lev. 25:55).”
Additionally,
“The biblical "for to the double of the hire of a hireling hath heserved thee six years" (Deut. 15:18) was interpreted as allowing slaves to be given double the work of hired laborers: while the latter work only during daytime, slaves may be required to work also at night (Sif. Deut. 123). The Talmud (Kid. 15a) states that this merely gives the master the right to give the slave a bondwoman in order to beget children. There is some early authority to the effect that a slave has no right to maintenance which can be enforced in law, notwithstanding his obligation to work (Git. 1:6; Git. 12a), the biblical "he fareth well with thee" (Deut. 15:16) being attributed to Hebrew slaves only (Kid. 22a). However, the predominant view, as expressed by Maimonides, is: "It is permissible to work the slave hard; but while this is the law, the ways of ethics and prudence are that the master should be just and merciful, not make the yoke too heavy on his slave, and not press him too hard; and that he should give him of all food and drink. And thus the early sages used to do – they gave their slaves of everything they ate and drank themselves, and had food served to their slaves even before partaking of it themselves… Slaves may not be maltreated or offended – the law destined them for service, not for humiliation. Do not shout at them or be angry with them, but hear them out, as it is written [Job 31:13–14]: 'If I did despise the cause of my man-servant or maid-servant when they contended with me, what then shall I do when God riseth up? and when He remembereth what shall I answer?'" (Yad, Avadim 9:8; and cf. YD 267:17). In another context, Maimonides says of the laws relating to slavery that they are all "mercy, compassion, and forbearance": "You are in duty bound to see that your slave makes progress; you must benefit him and must not hurt him with words. He ought to rise and advance with you, be with you in the place you chose for yourself, and when fortune is good to you, do not grudge him his portion" (
Guide 3:39).”
In regards to Post-Talmudic Law, the JVL says as quoted:
“Slavery became practically extinct in the Diaspora, and was prohibited except insofar as the secular laws allowed it, for instance, where rulers sold tax defaulters into bondage or offered prisoners of war for sale into slavery (Yad, Avadim 9:4; Tur and Sh. Ar., YD 267:18). However, it was laid down that even these "slaves" ought not to be treated as such, except if they did not conduct themselves properly (Yad, Avadim 1:8; YD 267:16). An incident related in the Talmud (BM 73b) was relied on as a precedent for the proposition that bondage may be imposed as punishment for misconduct (YD 267:15).”
From chabad.org's article,
Torah, Slavery, and the Jews on the subject, quoting Maimonides and the Mishneh Torah:
“It is permissible to work a non-Jewish servant harshly. Yet, although this is the law, the way of the pious and the wise is to be compassionate and to pursue justice, not to overburden or oppress a servant, and to provide them from every dish and every drink.
The early sages would give their servants from every dish on their table. They would feed their animals and their servants before sitting to their own meals. Does it not say (
Psalms 123:2), "As the eyes of the servant to the hand of his master; as the eyes of the maid to her mistress [so our eyes are towards the L-rd our G‑d...]"?
So, too, you should not denigrate a servant, neither physically nor verbally. The Torah made him your servant to do work, not to be disgraced. Do not treat him with constant screaming and anger, rather speak with him pleasantly and listen to his complaints. Such were the good ways in which Job took pride when he said, "Did I ever despise the judgment of my servant and my maid when they argued with me? Did not my Maker make him, too, in the belly; did not the same One form us both in the womb?"
For anger and cruelty are only found among other nations. The children of Abraham, our father--and they are Israel, to whom the Holy One, blessed be He, has provided the goodness of Torah and commanded us righteous judgments and statutes--they are compassionate to all. This is one of the attributes of the Holy One, blessed be He, that we are commanded to emulate (
Psalms 145:9): "And He has compassion for all He has made."
Furthermore, all who have compassion will be treated compassionately, as was stated (
Deuteronomy 13:18), "He will give you compassion and He will have compassion upon you and multiply you." ”
(Mishneh Torah, Laws of Indentured Servants, 9:8)
Sources?
https://www.jewishvirtuallibrary.org/jsource/Judaism/slavery.html#2
http://www.jewishencyclopedia.com/articles/13799-slaves-and-slavery
My apologies in advance for the incompleteness of the source listing. It is now almost 3 am, and I am quite tired. I will end this portion with wishing you well.
