LEV1085 Assisting the poor in biblical times took the form not only of direct aid but also relief from servitude, and that too was rooted in respect for God's ownership of the world. While an Israelite could be sold into slavery to pay a debt, the master was required to set the slave free within six years, even if the debt was not totally redeemed by that time. If the slave chose to remain in servitude, he could do so, but only until the Jubilee year, when even the reluctant had to go free. Moreover, the master could not abuse the slave. The Bible specifies clearly that the rationale behind these commandments is that all Jews “are My servants, whom I freed from the land of Egypt; they may not give themselves over into [perpetual] servitude.” (Leviticus 25:42. Compare Leviticus 25:55, Exodus 22:2-11, Deuteronomy 15:12-18, and B. Kiddushin 22b) Thus care for the poor, in this case the poor enslaved to pay off their debts, is required because ultimately God owns us all, together with the world in which we live.

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LEV1086 Do not sell a Jewish slave in a slave market or at a public auction. … he must be sold privately, with dignity. One should not slight his fellow Jew’s honor, even if sins have brought the man to such a sorry state that he needs to be sold as a slave. After all, we can never know whether the same misfortune is awaiting us.

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LEV1087 Throughout history, mistreated servants in almost all societies have had no recourse. The Bible therefore instructed employers to fear God, who identifies with the weak.

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LEV1089 Do not impose endless or unnecessary tasks on a Jewish slave. Although today, the laws of Jewish slaves are not applicable, one still must be aware of this mitzvah, and apply its principles to poor, unfortunate Jews who take shelter in one’s home. One should keep in mind that sometimes, the wealthy do not remain wealthy, and the poor do not remain poor. Wealth and poverty are like on a turning wheel, and just as the poor can become rich, the rich can become poor. Hashem can alleviate a person’s poverty at a moment’s notice, and He can take away a person's wealth and give it to whomever He wants just as quickly. A man might be so rich that counting his money is like counting the sand at the side of the sea. Perhaps he will bury his money in secure underground vaults, will buy and lease properties and will think that all is well, but with one sin against Hashem he can quickly lose all of it. If he has merits, Hashem will allow him to hold onto His blessings.

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LEV1088 [What is the intent of: "You shall not rule over him?"] Do not tell him: "Heat up this cup for me," if you have no need of it; "Dig under this grape-vine until I come." And lest you say: "I really do need it," such things are relegated to the heart [i.e., of what one knows to be true in his heart]; and of all things that are relegated to the heart, it is written: "And you shall fear your God" [who probes the heart] (Torath Cohanim)

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LEV1091 See [[DEUT610]] Deuteronomy 5:14 rest MEIR 190-1

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LEV1090 In Sefer Chasidim, several passages mandate the sympathetic and fair treatment of animals. Thus, it is permitted to use an animal for work, but one who puts too heavy a burden on it, or beats an animal that is having trouble walking, will be brought by God to judgment for having "caused sorrow to a living creature." [The condemnation of those who overwork animals brings to mind the Torah's command to not treat employees in a ruthless manner [this verse]].

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LEV1092 The biblical verse that forbids people from mistreating a servant reads, "He [i.e., the master] shall not rule over him ruthlessly in your sight" (this verse, emphasis added). The implication of "in your sight," suggests that if you see someone mistreating another--even in a situation that is not life-threatening--you should intervene. Yet most people don't. Certainly, throughout history, people commonly saw masters mistreating slaves and, despite this verse, said nothing. Today, people often remain silent when they see peers (to whom they are free to speak their mind) shouting at, mistreating, or otherwise acting "ruthlessly" toward people over whom they have power. If this happens "in your sight," then you should not regard your presence as a coincidence. Rather, you should presume that God has placed you in this situation for a reason. Uncomfortable though it may be, speak up and try to save the oppressed from the hands of the oppressor.

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LEV1093 (Continued from [[LEV1093]] Leviticus 25:45 property OXFORD 47). Leviticus explains Israel's immunity from slavery with their status as God's slaves (v. 42), by which they may not be enslaved by others, Israelite or stranger. With regard to non-Israelites, conversely, "it is from the nations round about you that you may acquire male and female slaves" [this verse]. Thus, non-Israelites (including the ger) may be kept as chattel slaves and be passed down within the family as property [this verse]. Israel was therefore no exception to the widespread practice of slavery in the ancient Near East, as the circumstances that generated enslavement were found throughout the region: war, self-sale and the sale of minors due to hunger or death, and a heavy penalty for theft. Israelite legislation attempted to ameliorate the circumstances of the non-Israelite chattel slave, who is given rest on the Sabbath (Exodus 20:10, 23:12) and is mentioned as participating in family religious festivals (Exodus 12:44; Deuteronomy 12:12, 18; 16:11, 14). He was offered some protection from his owner's use of excessive force (Exodus 21:20-21, 26-27), and those slaves who had run away from their masters were granted asylum (Deuteronomy 23:16, but see 1 Kings 2:39-40). Thus, while biblical Israel accepted, with some modifications, the ancient Near Eastern practice of chattel slavery, regarding those of non-Israelite origins, circumstances for the Israelites sold into bondage because of debt or theft seem to have been significantly improved (but see Jeremiah 34). (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible)

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LEV1094 We are forbidden to treat an employee overbearingly. This verse refers to an eved ivri (Hebrew servant). It was forbidden to give an eved ivri a task without a definite limit. The master was not permitted to tell him, "Hoe until I return," since the work is without a limit. He had to specify, "Hoe until 2 o'clock," or "Hoe until this part of the field." Also, a person was not permitted to ask his eved ivri to do any work that was unnecessary just to keep him busy, even if it was a light task. Although in our time the practice of actually acquiring an eved ivri does not exist [With the cessation of the Jubilee after the exile of some tribes by Sannherib, the institution of the eved ivri also ceased (Erchin 29a and 32b)], this commandment still has practical applications today. If family has a maid in the house, they must be careful not to treat her overbearingly. (Chinuch 346). Rabainu Yonah writes about this commandment: "A person must not subjugate his fellow man. If others fear him or are embarrassed to challenge his words, he should not command them to do even a minor task unless it is in accordance with their will and for their benefit." (Shaarey Tshuvah 3:60).

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