Frequently Asked Questions
Q: What does Leviticus 25:40 mean?
A: Leviticus 25:40 discusses the laws regarding a Jewish person who becomes poor and sells himself into servitude. The Torah commands that he should be treated with dignity—like a hired worker or temporary resident—and must be released in the Jubilee year (Yovel). This teaches compassion and limits servitude, ensuring no one remains permanently in a state of bondage.
Q: Why is the Jubilee year mentioned in Leviticus 25:40 important?
A: The Jubilee year (Yovel) is a 50th-year reset in the Torah where slaves go free, debts are forgiven, and ancestral lands return to their original owners. Leviticus 25:40 emphasizes that even a Jewish servant must be freed in the Yovel, reinforcing the Torah’s value of freedom and social justice. Rambam (Hilchos Avadim 2) explains this as a reminder that all Jews are ultimately servants of Hashem, not other people.
Q: How does Leviticus 25:40 apply to treating workers fairly today?
A: Although Jewish servitude does not apply today, the principle of treating workers with dignity remains timeless. Rashi (on this verse) highlights that the servant must not be given demeaning tasks, and the Talmud (Kiddushin 20a) extends this to fair wages and respectful treatment for all laborers. This teaches that employers must uphold ethical standards in workplace relationships.
Q: What is the difference between a 'hired servant' and a 'sojourner' in this verse?
A: Rashi explains that a 'hired servant' (שכיר) works for wages and can leave after his term, while a 'sojourner' (תושב) is a non-Jewish resident who lives among Jews but isn’t bound by the same laws. Here, the Torah equates the Jewish servant’s status to both—meaning he must be treated kindly and released in Yovel, unlike a non-Jewish servant who has different halachic status (see Rambam, Hilchos Avadim 1).
Q: Does Leviticus 25:40 mean a Jewish servant can never work permanently for someone?
A: Correct. Unlike non-Jewish servants (under certain conditions), a Jewish servant cannot be kept indefinitely. The verse states he serves only until the Jubilee year, even if his original term was longer (Talmud Kiddushin 15a). This law underscores the Torah’s emphasis on personal liberty and the idea that no Jew should be permanently subjugated to another.
Context in Leviticus 25
The verse (Leviticus 25:40) appears in the context of the laws concerning the treatment of a Jewish indentured servant (עֶבֶד עִבְרִי). The Torah establishes ethical guidelines for how such a servant should be treated, contrasting it with the harsh conditions of slavery found in other nations.
Rashi's Explanation
Rashi explains that the phrase "כְּשָׂכִיר כְּתוֹשָׁב" ("as a hired servant, as a sojourner") teaches that the master must treat the servant with dignity—not assigning demeaning tasks, nor making him perform unnecessary labor. The servant should be treated like a paid worker or a temporary resident in the household, not as a permanent slave.
Rambam's Perspective (Hilchot Avadim 1:6-7)
Rambam elaborates that the servant must not be subjected to excessive or degrading work, as the verse equates his status to that of a hired laborer. The master is also obligated to provide for the servant's needs equally to his own, as derived from the words "עִמָּךְ" ("with you").
Ibn Ezra's Insight
Ibn Ezra notes that the phrase "עַד־שְׁנַת הַיֹּבֵל" ("until the year of jubilee") reinforces the temporary nature of this servitude. Even if the servant does not complete six years of service (as per Exodus 21:2), the Jubilee year automatically grants him freedom, emphasizing that true liberty is a fundamental principle of the Torah.
Midrashic Interpretation (Torat Kohanim 25:7)
The Midrash highlights that the servant’s term of service is limited, teaching that no Jew may be permanently subjugated. The comparison to a "sojourner" (תּוֹשָׁב) further indicates that the servant retains his personal autonomy and rights, despite his temporary status.
Halachic Implications