ב"ה
Rambam - 1 Chapter a Day
Avadim - Chapter One
Avadim - Chapter One
The Laws of Servantsהִלְכוֹת עֲבָדִים
They contain 13 mitzvot: five positive mitzvot and eight negative mitzvot. They are: 1) The laws governing the acquisition of a Hebrew servant; 2) Not to sell him in the manner that servants are usually sold; 3) Not to make him perform excruciating labor; 4) Not to make him perform servile tasks; 5) Not to allow a resident alien to make him perform excruciating labor; 6) To grant a Hebrew servant a severance gift when he attains his freedom; 7) Not to let him go free empty-handed; 8) To redeem a Hebrew maid-servant; 9) To designate her as a wife; 10) Not to sell her a second time; 11) To have a Canaanite servant work forever, unless his master causes one of his primary limbs to fall; 12) Not to return to his master a servant who fled from the Diaspora to Eretz Yisrael; 13) Not to oppress this servant who has fled to us.יֵשׁ בִּכְלָלָן שְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת - חָמֵשׁ מִצְווֹת עֲשֵׂה, וּשְׁמוֹנֶה מִצְווֹת לֹא תַעֲשֶׂה; וְזֶה הוּא פְּרָטָן: (א) דִּין קִנְיַן עֶבֶד עִבְרִי; (ב) שֶׁלֹּא יִמָּכֵר מִמְכֶּרֶת עֶבֶד; (ג) שֶׁלֹּא יַעֲבִידֶנּוּ בְּפֶרֶךְ; (ד) שֶׁלֹּא נַעֲבֹד בּוֹ עֲבוֹדַת עֶבֶד; (ה) שֶׁלֹּא נַנִּיחַ גֵּר תּוֹשָׁב לִרְדּוֹת בּוֹ בְּפֶרֶךְ; (ו) לְהַעֲנִיק לוֹ בְּצֵאתוֹ חָפְשִׁי; (ז) שֶׁלֹּא יֵצֵא רֵיקָם; (ח) לִפְדּוֹת אָמָה עִבְרִיָּה; (ט) לְיַעֲדָהּ; (י) שֶׁלֹּא תִמָּכֵר; (יא) לַעֲבֹד בְּעֶבֶד כְּנַעֲנִי לְעוֹלָם, אֶלָא אִם כֵּן הִפִּיל לוֹ אֲדוֹנָיו אֶחָד מֵרָאשֵׁי אֵבָרָיו; (יב) שֶׁלֹּא לְהַסְגִּיר עֶבֶד שֶׁבָּרַח מֵחוּצָה לָאָרֶץ לְאֶרֶץ יִשְׂרָאֵל; (יג) שֶׁלֹּא לְהוֹנוֹת עֶבֶד זֶה הַנִּצָּל אֵלֵינוּ.
These mitzvot are explained in the chapters that follow.וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
1The term “Hebrew servant” used by the Torah refers to a Jew whom the court sells by compulsion,1 or a person who sells himself willingly.2 What is implied? When a person steals and does not have the resources to repay the principal,3 the court sells him, as we have explained in Hilchot Geneivah.4 No other Jewish person is sold by the court, except a thief. Concerning such a thief sold by the court Exodus 21:2 states: “When you acquire a Hebrew servant.” And concerning this person, Deuteronomy 15:12 states: “When your Jewish brother will be sold to you.”א“עֶבֶד עִבְרִי" (שמות כא, ב) הָאָמוּר בַּתּוֹרָה - זֶה יִּשְׂרְאֵלִי שֶׁמָּכְרוּ אוֹתוֹ בֵּית דִּין עַל כָּרְחוֹ, אוֹ הַמּוֹכֵר עַצְמוֹ לִרְצוֹנוֹ. כֵּיצַד? גָּנַב, וְאֵין לוֹ לְשַׁלֵּם אֶת הַקֶּרֶן - בֵּית דִּין מוֹכְרִין אוֹתוֹ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת גְּנֵבָה. וְאֵין לְךָ אִישׁ מִיִּשְׂרָאֵל שֶׁמּוֹכְרִין אוֹתוֹ בֵּית דִּין אֶלָא הַגַּנָּב בִּלְבָד. וְעַל זֶה שֶׁמְכָרוּהוּ בֵּית דִּין הוּא אוֹמֵר "כִּי תִקְנֶה עֶבֶד עִבְרִי" (שמות כא, ב); וְעָלָיו הוּא אוֹמֵר בְּמִשְׁנֵה תּוֹרָה "כִּי יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי" (דברים טו, יב).
To what does the term “a person who sells himself” refer? When a Jew becomes sorely impoverished, the Torah gives him permission5 to sell himself as a servant, as Leviticus 25:39 states: “When your brother will become impoverished and be sold to you.”מוֹכֵר עַצְמוֹ כֵּיצַד? יִשְׂרָאֵל שֶׁהֶעֱנִי בְּיוֹתֵר - נָתְנָה לוֹ תּוֹרָה רְשׁוּת לִמְכֹּר אֶת עַצְמוֹ, שֶׁנֶּאֱמַר "וְכִי יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר לָךְ" (ויקרא כה, לט).
A person is not allowed to sell himself as a servant and stash away the money, use it to buy merchandise or utensils, or give it to his creditor. He may sell himself only when he need the money for his very livelihood.6 A person is not permitted to sell himself unless he has no property remaining at all - i.e., even his clothing no longer remains. Only in such a situation may he sell himself.וְאֵינוֹ רַשַּׁאי לִמְכֹּר אֶת עַצְמוֹ וּלְהַצְנִיעַ דָּמָיו, אוֹ לִקְנוֹת בָּהֶם סְחוֹרָה אוֹ כֵּלִים, אוֹ לִתְּנָם לְבַעַל חוֹבוֹ, אֶלָא אִם כֵּן צָרִיךְ לְאָכְלָן בִּלְבַד. וְאֵין אָדָם רַשַּׁאי לִמְכֹּר אֶת עַצְמוֹ עַד שֶׁלֹּא יִשָּׁאֵר לוֹ כְּלוּם, וְאַפִלּוּ כְּסוּת לֹא תִשָּׁאֵר לוֹ; וְאַחַר כָּךְ יִמְכֹּר עַצְמוֹ.
2We have already explained7 that a woman is never sold because of a theft. Similarly, she may not sell herself as a servant,8 nor may she purchase a Hebrew servant or a Canaanite slave, because of the suspicion of immoral behavior.9 A convert may not sell himself as a servant. This is derived from Leviticus 25:41: “And he shall return10 to his family”- i.e., it is speaking about someone who has a family within the Jewish faith,11בכְּבָר בֵּאַרְנוּ שֶׁאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ, וְכֵן אֵינָהּ מוֹכֶרֶת אֶת עַצְמָהּ; וְאֵינָהּ קוֹנָה עֶבֶד לֹא עִבְרִי וְלֹא כְּנַעֲנִי, מִפְּנֵי הַחֲשָׁד. וְאֵין הַגֵּר נִקְנֶה בְּעֶבֶד עִבְרִי - שֶׁנֶּאֱמַר "וְשָׁב אֶל מִשְׁפַּחְתּוֹ" (ויקרא כה, מא), מִי שֶׁיֵּשׁ לוֹ מִשְׁפָּחָה.
3A Hebrew servant who is sold by the court is sold only to a native-born Israelite or to a convert to Judaism.12 Similarly, a person who sells himself as a servant is not permitted to sell himself to a gentile, not even to a resident alien.13 If he transgresses and sells himself, even to a gentile, even to the service of a false divinity itself, the sale is binding, as indicated by Leviticus 25:47, which speaks of a person’s selling himself: “to what must be uprooted from a sojourner’s family.” “What must be uprooted” refers to a false divinity.14געֶבֶד עִבְרִי שֶׁמְכָרוּהוּ בֵּית דִּין - אֵין מוֹכְרִין אוֹתוֹ אֶלָא לְיִשְׂרָאֵל, אוֹ לְגֵר צֶדֶק. וְכֵן הַמּוֹכֵר עַצְמוֹ - אֵינוֹ רַשַּׁאי לִמְכֹּר עַצְמוֹ לַעוֹבֵד כּוֹכָבִים, וְאַפִלּוּ לְגֵר תּוֹשָׁב; וְאִם עָבַר וּמָכַר עַצְמוֹ אַפִלּוּ לְעוֹבֵד עֲבוֹדָה זָרָה, וְאַפִלּוּ לַעֲבוֹדָה זָרָה עַצְמָהּ - הֲרֵי זֶה מָכוּר; שֶׁנֶּאֱמַר "אוֹ לְעֵקֶר מִשְׁפַּחַת גֵּר" (ויקרא כה, מז) - "לְעֵקֶר", זֶה הַנִּמְכָּר לַעֲבוֹדָה זָרָה.
4If a person says: “I am going to sell myself to a gentile,” you are not obligated to do anything for him15 until he actually sells himself. Once he sells himself to a gentile, however, although he transgressed and acted improperly, it is a mitzvah16 to redeem him, so that he does not assimilate among them, as Leviticus 25:48 states: “After he is sold, redemption should be granted him.”דבָּא וְאָמַר לְךָ: הֲרֵינִי מוֹכֵר עַצְמִי לַעוֹבֵד כּוֹכָבִים - אֵין אַתָּה זָקוּק לוֹ, עַד שֶׁיִּמָּכֵר. אֲבָל אַחַר שֶׁנִּמְכַּר לַעוֹבֵד כּוֹכָבִים - אַף עַל פִּי שֶׁעָבַר וְעָשָׂה שֶׁלֹּא כַּהֹגֶן, מִצְוָה לִפְדּוֹתוֹ שֶׁלֹּא יִטָּמַע בָּהֶם; שֶׁנֶּאֱמַר "אַחֲרֵי נִמְכַּר גְּאֻלָּה תִּהְיֶה לּוֹ" (ויקרא כה, מח).
5Neither a person who sells himself, nor one who is sold by the court, should be sold in public on an auction block, nor in an alley, as slaves are sold,17 as Leviticus 25:42 states: “He shall not be sold as a slave is sold.” Instead, he should be sold in a private and honorable manner.האֶחָד הַמּוֹכֵר עַצְמוֹ, אוֹ שֶׁמְכָרוּהוּ בֵּית דִּין - אֵינוֹ נִּמְכָּר בְּפַרְהֶסְיָא עַל אֶבֶן הַמִקָּח, וְלֹא בְּסִמְטָא כְּדֶרֶךְ שֶׁהָעֲבָדִים נִּמְכָּרִין, שֶׁנֶּאֱמַר "לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד" (ויקרא כה, מב)- אֵינוֹ נִּמְכָּר אֶלָא בְּצִנְעָה וְדֶרֶךְ כָּבוֹד.
6It is forbidden to make any Hebrew servant18 perform excruciating labor.19 What is excruciating labor? Labor that has no limit,20 or Labor that is unnecessary and is asked of the servant with the intent to give him work so that he will not remain idle.וכָּל עֶבֶד עִבְרִי, אָסוּר לַעֲבֹד בּוֹ בְּפֶרֶךְ. וְאֵיזוֹ הִיא עֲבוֹדַת פֶּרֶךְ? זוֹ עֲבוֹדָה שֶׁאֵין לָהּ קִצְבָּה, אוֹ עֲבוֹדָה שֶׁאֵינוֹ צָרִיךְ לָהּ, אֶלָא תִּהְיֶה מַחְשַׁבְתּוֹ לְהַעֲבִידוֹ בִּלְבָד, שֶׁלֹּא יִבָּטֵל.
Based on the above, our Sages said that a master should not tell a Hebrew servant: “Hoe under the vines until I come,” for he has not placed a limit on the work asked of him. Instead, he should tell him: “Hoe until this and this time,” or “until you reach this and this place.” Similarly, he should not tell him “Dig in this place,” if he has no need for that activity. Even telling him to warm a drink for him,21 or to cool one off for him, if he does not need it, is forbidden, and reflects the violation of a negative commandment, as Leviticus 25:43 states: “Do not impose excruciating work on him.” Thus, a Hebrew servant may be compelled to perform only a limited and necessary task.מִכָּאן אָמְרוּ חֲכָמִים: שֶׁלֹּא יֹאמַר לוֹ 'עֲדֹר תַּחַת הַגְּפָנִים עַד שֶׁאָבוֹא', שֶׁהֲרֵי לֹא נָתַן קִצְבָּה; אֶלָא יֹאמַר לוֹ 'עֲדֹר עַד שָׁעָה פְּלוֹנִית' אוֹ 'עַד מָקוֹם פְּלוֹנִי'. וְכֵן לֹא יֹאמַר לוֹ 'חֲפֹר מָקוֹם זֶה', וְהוּא אֵינוֹ צָרִיךְ לוֹ. וְאַפִלּוּ לְהָחֵם לוֹ כּוֹס שֶׁל חַמִּין, אוֹ לְהָצֵן לוֹ, וְהוּא אֵינוֹ צָרִיךְ לוֹ - אָסוּר, וְעוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא תִרְדֶּה בוֹ בְּפָרֶךְ" (ויקרא כה, מג; ויקרא כה, מו). הָא אֵינוֹ עוֹשֶׂה לוֹ אֶלָא דָּבָר קָצוּב שֶׁהוּא צָרִיךְ לוֹ.
Similarly, if a Hebrew servant is sold to a gentile, who imposes excruciating labor upon him, the Jews are commanded to prevent him from doing so. If they allow him to continue, they transgress a negative commandment, as Ibid.:53: “He should not impose excruciating work upon him before your eyes.”22 We are not however, required to enter the gentile’s domain and check to see that he is not imposing excruciating labor upon him. This is implied by the term: “before your eyes” - i.e., when you see.וְכֵן הַעוֹבֵד כּוֹכָבִים שֶׁנִּמְכַּר לוֹ - אִם רָדָה בּוֹ בְּפֶרֶךְ, הֲרֵי יִשְׂרָאֵל מְצֻוִּין לְמָנְעוֹ. וְאִם הִנִּיחוּהוּ - עוֹבְרִים בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ" (ויקרא כה, נג). וְאֵין אָנוּ נִזְקָקִין לְהִכָּנֵס לִרְשׁוּתוֹ שֶׁל עוֹבֵד כּוֹכָבִים, וְלִבְדֹּק אַחֲרָיו שֶׁלֹּא יַעֲבִידֶנּוּ בְּפֶרֶךְ; שֶׁנֶּאֱמַר "לְעֵינֶיךָ", בִּזְמַן שֶׁאַתָּה רוֹאֶה.
7Whenever a Jew purchases a Hebrew servant, he may not make him perform debasing tasks that are relegated only for servants - e.g., to have him carry his clothes to the bathhouse23 or remove his shoes24 - as Leviticus 25:39 states: “Do not have him perform servile tasks.”25 Instead, one should treat him as a hired laborer as ibid.:40 continues: “He shall be like a hired laborer or a resident among you.” It is, however, permitted to have the servant cut the master’s hair, launder his clothes and bake his dough.זכָּל עֶבֶד עִבְרִי - אָסוּר לְיִשְׂרָאֵל שֶׁקָּנָהוּ לְהַעֲבִידוֹ בִּדְבָרִים בְּזוּיִים שֶׁהֵם מְיֻחָדִים לַעֲשִׂיַּת הָעֲבָדִים, כְּגוֹן שֶׁיּוֹלִיךְ אַחֲרָיו כֵּלָיו לְבֵית הַמֶּרְחָץ, אוֹ יַחְלֹץ לוֹ מַנְעָלָיו, שֶׁנֶּאֱמַר "לֹא תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד" (ויקרא כה, לט). אֵינוֹ נוֹהֵג בּוֹ אֶלָא כְּשָׂכִיר, שֶׁנֶּאֱמַר "כְּשָׂכִיר כְּתוֹשָׁב יִהְיֶה עִמָּךְ" (ויקרא כה ,מ). וּמֻתָּר לְסַפֵּר לוֹ שְׂעָרוֹ, וּלְכַבֵּס לוֹ כְּסוּתוֹ, וְלֶאֱפוֹת לוֹ עִיסָתוֹ.
He may not, however, make him the manager of a public bathhouse, a public barber or a public baker. If, however, this was his profession before he was old, it is permitted.26 Indeed, at the outset, he should not teach him any profession at all. Instead, he should work at the profession at which he worked previously. When doe the above apply? To a Hebrew servant. For his self-image is depressed because of his being sold. When, however, a Jew has not been sold, he may be hired to perform servile tasks. For he is performing this work out of his own desire and his own consent.27אֲבָל לֹא יַעֲשֶׂה אוֹתוֹ בַּלָּן לָרַבִּים, אוֹ סַפָּר לָרַבִּים, אוֹ נַחְתּוֹם לָרַבִּים; וְאִם הָיְתָה אֻמָּנוּתוֹ זֹאת קֹדֶם שֶׁיִּמָּכֵר, הֲרֵי זֶה יַעֲשֶׂה. אֲבָל רַבּוֹ לֹא יְלַמְּדֶנּוּ כַּתְּחִלָּה מְלָאכָה כְּלָל; אֶלָא אֻמָּנוּת שֶׁהָיָה בָּהּ, הִיא שֶׁעוֹשֶׂה כְּשֶׁהָיָה עוֹשֶׂה מִקֹּדֶם. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּעֶבֶד עִבְרִי, מִפְּנֵי שֶׁנַּפְשׁוֹ שְׁפָלָה בַּמְּכִירָה. אֲבָל יִשְׂרָאֵל שֶׁלֹּא נִמְכַּר - מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ כְּעֶבֶד, שֶׁהֲרֵי אֵינוֹ עוֹשֶׂה מְלָאכָה זוֹ אֶלָא בִּרְצוֹנוֹ וּמִדַּעַת עַצְמוֹ.
8When people do not conduct themselves in an appropriate manner, it is permissible to impose one’s authority over them by force and subjugate them.28 When a king decrees that anyone who does not pay the fixed head tax should be enslaved to the person who pays the head tax for him, a person who pays the head tax for someone may use that person for labor beyond the ordinary measure.29 He may not, however, use him as a Canaanite30 slave. If, however that person does not conduct himself properly, he may use him as a slave.חאֲנָשִׁים שֶׁאֵינָן נוֹהֲגִין כַּשּׁוּרָה, מֻתָּר לִרְדּוֹתָן בְּחָזְקָה וּלְהִשְׁתַּעְבֵּד בָּהֶן. מֶלֶךְ שֶׁגָּזַר שֶׁכָּל מִי שֶׁלֹּא יִתֵּן הַמַּס הַקָּצוּב עַל כָּל אִישׁ וְאִישׁ, יִשְׁתַּעְבֵּד לְזֶה שֶׁנָּתַן הַמַּס עַל יָדוֹ - הֲרֵי זֶה מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ יוֹתֵר מִדַּי, אֲבָל לֹא כְּעֶבֶד; וְאִם אֵינוֹ נוֹהֵג כַּשּׁוּרָה, מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ כְּעֶבֶד.
9A master is obligated to treat any Hebrew servant or maid servant as his equal with regard to food, drink, clothing and Living quarters, as implied by Deuteronomy 15:16 “for it is good for him with you.” The master should not eat bread made from fine flour while the servant eats bread from coarse flour. The master should not drink aged wine while the servant drinks fresh wine. The master should not sleep on cushions while the servant sleeps on straw. Nor should the master live in a walled city while the servant lives in a village, or the master lives in a village, while the servant lives in a walled city,31 as implied by Leviticus 25:41: “And he shall leave you.”32טכָּל עֶבֶד עִבְרִי אוֹ אָמָה עִבְרִיָּה - חַיָּב הָאָדוֹן לְהַשְׁווֹתָן אֵלָיו בְּמַאֲכָל וּבְמַשְׁקֶה בִּכְסוּת וּבְמָדוֹר, שֶׁנֶּאֱמַר "כִּי טוֹב לוֹ עִמָּךְ" (דברים טו, טז) - שֶׁלֹּא תִהְיֶה אַתָּה אוֹכֵל פַּת נְקִיָּה וְהוּא אוֹכֵל פַּת קֵיבָר, אַתָּה שׁוֹתֶה יַיִן יָשָׁן וְהוּא שׁוֹתֶה יַיִן חָדָשׁ, אַתָּה יָשֵׁן עַל גַּבֵּי מוֹכִין וְהוּא יָשֵׁן עַל גַּבֵּי הַתֶּבֶן, אַתָּה דָּר בַּכְּרָךְ וְהוּא דָּר בַּכְּפָר אוֹ אַתָּה בַּכְּפָר וְהוּא בַּכְּרָךְ - שֶׁנֶּאֱמַר "וְיָצָא מֵעִמָּךְ" (ויקרא כה, מא).
On this basis, our Sages said:33 “Whoever purchase a Hebrew servant purchases a master for himself.”34 A master must treat his servant with brotherly love, as implied by Leviticus 25:46: “And with regard to your brothers, the children of Israel.” Nevertheless, the servant himself must conduct himself as a servant with regard to those tasks he must perform.מִכָּאן אָמְרוּ חֲכָמִים: כָּל הַקּוֹנֶה עֶבֶד עִבְרִי, כְּקוֹנֶה אָדוֹן לְעַצְמוֹ. וְחַיָּב לִנְהֹג בּוֹ מִנְהַג אַחְוָה, שֶׁנֶּאֱמַר "וּבְאַחֵיכֶם בְּנֵי יִשְׂרָאֵל אִישׁ בְּאָחִיו" (ויקרא כה, מו). וְאַף עַל פִּי כֵן צָרִיךְ הָעֶבֶד לִנְהֹג בְּעַצְמוֹ מִנְהַג עַבְדוּת, בְּאוֹתָן הָעֲבוֹדוֹת שֶׁהוּא עוֹשֶׂה לוֹ.
10The institution of a Hebrew maid-servant and that of a Hebrew servant is not practiced except in the time when the Jubilee year is observed.35 This applies both to a Hebrew servant who sells himself and to one who is sold by the court. We have already explained36 when the observance of the Jubilee year was nullified.37יאֵין אָמָה עִבְרִיָּה נוֹהֶגֶת וְלֹא עֶבֶד עִבְרִי נוֹהֵג, אֶלָא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג, בֵּין עֶבֶד עִבְרִי שֶׁמּוֹכֵר עַצְמוֹ, בֵּין זֶה שֶׁמְכָרוּהוּ בֵּית דִּין. וּכְבָר בֵּאַרְנוּ מָתַי בָּטְלוּ הַיּוֹבְלוֹת.
Footnotes
1.
I.e., the servant has no say in the matter whether to be sold or not.
2.
Sefer HaMitzvot (Positive Commandment 232) and Sefer HaChinuch (Mitzvah 42) consider this to be one of the 613 mitzvot of the Torah.
3.
If, however, he can repay the principal, but cannot repay the 100% penalty (keffel) imposed on a thief, he is not sold as a servant, as stated in Hilchot Geneivah 3:12.
4.
Ibid.: 11.
The commentaries explain the rationale for this mitzvah: It is hoped that by dwelling in his master’s home and seeing his positive example, the servant will rehabilitate his character, learning traits that will prevent him from stealing in the future.
5.
Otherwise, a person is not allowed to sell himself as a servant, as implied by Leviticus 25:55: “The children of Israel are servants to me,” interpreted by Kiddushin 22b to mean: “They are servants to Me, and not servants to servants.”
6.
The wording used by the Rambam literally means “when he must eat [the proceeds of the sale].”
7.
Hilchot Geneivah 3:12.
8.
In his commentary on Exodus 21:5, the Ramban explores the possibility that a Jewish woman may sell herself as a servant.
9.
This is a Rabbinic decree, in contrast to the previous laws, which are Scriptural in origin.
See also Chapter 9, Halachah 6 and notes, and Hilchot Issurei Bi’ah 22:16.
10.
With regard to a Hebrew servant, who receives his freedom in the Jubilee year.
11.
In contrast to a convert, who is considered as a new child, without any relatives.
12.
I.e., this excludes a gentile.
13.
A gentile who has made a commitment to accept the seven universal laws given to Noah and his descendants (Hilchot Melachim 8:10).
14.
That we are commanded to uproot from the earth.
15.
We are not obligated to give him money or take any other preventive action to restrict him from selling himself.
16.
Although the Rambam uses the term mitzvah – here, and in Chapter 2, Halachah 7, where he discusses this obligation in greater detail – he does not include this act as a mitzvah in his reckoning of the 613 mitzvot.
17.
Sefer HaMitzvot (Negative Commandment 258) and Sefer HaChinuch (Mitzvah 345) consider this to be one of the 613 mitzvot of the Torah.
18.
Note the contrast to a Canaanite slave, as stated in Chapter 9, Halachah 8.
19.
Sefer HaMitzvot (Negative Commandment 259) and Sefer HaChinuch (Mitzvah 346) consider this to be one of the 613 mitzvot of the Torah.
20.
The fact that a person is forced to work without knowing when it will end is psychologically hard to bear. The fact that a person knows that ultimately his toil will end encourages him and gives him the strength to bear its rigors. When, by contrast, he does not know when his tasks will finish, he is prone to despair.
The Ra’avad differs with the Rambam and maintains that giving a servant work that does not have a limit is not within the scope of this prohibition. Instead, the prohibition involves distressing the servant unnecessarily – for example, if the master tells him: “Hoe until I return,” and then the master dallies before returning. The Kessef Mishneh supports the Rambam’s view.
21.
A task that does not involve any difficulty (Sefer HaMitzvot, loc. cit.).
22.
Sefer HaMitzvot (Negative Commandment 260) and Sefer HaChinuch (Mitzvah 348) consider this to be one of the 613 mitzvot of the Torah. Sefer HaMitzvot states that this commandment applies only to a gentile who lives in our land. Otherwise, if we have no authority over him, we cannot compel the gentile to obey our laws.
The Rambam’s wording appears to imply that the mitzvah is incumbent on the Jewish communal authority. Nevertheless, the obligation would also appear to be incumbent on every individual.
23.
Sefer HaMitzvot (Negative Commandment 257) uses slightly different wording: that a person should not make the servant carry his utensils in the bathhouse.
24.
See Hilchot Mechirah 2:2 for a description of other tasks performed by servants.
25.
Sefer HaMitzvot (loc. cit.) and Sefer HaChinuch (Mitzvah 344) consider this to be one of the 613 mitzvot of the Torah.
26.
The fact that he previously served in this profession shows that he does not consider it degrading.
27.
He feels that the money he is earning is adequate compensation for having to perform such debasing work.
28.
Bava Metzia 73b relates that Rav Se’oram would take hold of people who did not conduct themselves properly and harness them to draw Ravva’s wagon.
29.
See Hilchot Gezelah 5:16, which explains that this is permissible because “the law of the land is law.” And any law universally applied by a ruling authority is binding.
The Ra’avad differs with the Rambam’s ruling, explaining that although Bava Metzia, loc. cit. gives permission for the person who pays the tax on behalf of his colleague to use that colleague to perform work that is worth more than the amount he paid on his behalf, he cannot be considered in the category of a servant in any way.
In his Kessef Mishneh, Rav Yosef Karo justifies the Rambam’s ruling, and in his Shulchan Aruch (Yoreh De’ah 267:16) he quotes the Rambam’s words verbatim. See also Hilchot Malveh V’Loveh 5:17, which explain that there is no question of interest involved when using a colleague in this manner.
30.
This addition is made on the basis of the gloss of the Kessef Mishneh.
31.
There are advantages to either setting; therefore, the servant cannot be treated differently from the master.
32.
I.e., until this point, he was living with you.
33.
Kiddushin 20a.
34.
Tosafot (Kiddushin, ibid.) explains that the master must give the servant preferential treatment. If he has only one pillow, it must be given to the servant; he cannot take it for himself.
35.
For Leviticus 25:40 explicitly states: “He will work with you until the Jubilee year,” implying that the mitzvah applies only when there is an opportunity to fulfill this charge.
36.
Hilchot Shemitah V’Yovel 10:3.
37.
The Jubilee year is observed only when the entire Jewish people are living in Eretz Yisrael. Hence, its observance ceased with the exile of the tribes of Reuven, Gad and half the tribe of Menasheh, approximately 100 years before the exile of the remainder of the Ten tribes.
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