The Hebrew Servant and the Meaning of Life in a Temporary World

“And these are the laws that you shall place before them: When you acquire a Hebrew servant, he shall serve for six years, and in the seventh he shall go free, without payment” (Shemot 21:1–2).

The word Ivri (Hebrew) comes from the root meaning one who passes through the world. This world is temporary and fleeting. As long as we still have strength, as long as “the soul is within me” (from the blessing Elokai Neshamah), we must toil, exert ourselves, and seize more and more mitzvot and good deeds. For these, we will receive reward in the World of Truth, the World of Eternity, where “those weary of strength find rest” (Iyov 3:17, and from the Shabbat hymn Yonah Matz’ah Bo Manoach).

The Chafetz Chaim and the Wealthy Man from Paris

It is told of Rabbeinu Yisrael Meir HaKohen of Radin, the author of Chafetz Chaim, that in his old age his fame spread throughout the entire world. People from every corner of the globe would rise early to come to his door in order to receive his blessing.

One of the great wealthy men of Paris decided to travel to Radin to receive the blessing of the Chafetz Chaim. For this purpose, he rented a room in an inn for several nights so he could stay there until his turn came to meet him.

Astonishment at a Life of Simplicity

When the long-awaited day arrived, the wealthy man entered the home of the Chafetz Chaim and was struck with astonishment. “They saw and were amazed, they were startled and hastened away” (Tehillim 48:6).

The home of the Chafetz Chaim, the giant of the generation whose renown reached from one end of the world to the other, was exceedingly simple. Inside there was nothing more than a rickety table, a chair that was close to breaking, and a bed.

Unable to restrain himself, the wealthy man asked, “Rabbi, light of Israel, mighty pillar, firm support, I do not understand. Is this truly the house in which you live?”

A Guest in This World

The Chafetz Chaim smiled and replied, “Tell me, when you came here you stayed in a simple inn. There were no luxurious couches and no comfortable beds. Why did you not use your wealth to purchase fine furniture during your stay in Radin?”

“I came here only as a guest for a few days,” the wealthy man answered. “Therefore it was not worthwhile to invest in the room at the inn. But my home in Paris is very grand, and that is where I invest greatly.”

“I too am a guest in this world,” said the Chafetz Chaim. “That is why I do not invest in my dwelling in this fleeting world. Instead, I invest in my dwelling in the World to Come, that it may be great and magnificent.”

The Parable of the Fox and the Vineyard

The Chafetz Chaim continued, “And if you ask how this is done, I will explain with a parable taught by our Sages.”

The fox, the cleverest of animals, was very hungry and searched for something to eat. Along the way he saw a vineyard with large, healthy grapes. He walked around looking for an opening in the fence and eventually found a small breach. He tried to enter, but the opening was too narrow.

The fox fasted for three days, grew thin, and was able to enter the vineyard. He ate the grapes to his heart’s content. But when he wanted to leave, he discovered that from becoming fat again, he could no longer fit through the opening. He fasted another three days and then hurried out, fearing the owners would see him and kill him.

Empty-Handed In and Empty-Handed Out

When the fox emerged, he said, “Vineyard, vineyard, how good and delicious are your grapes. But what value is there in you? One enters hungry and leaves hungry. Naked I came from my mother’s womb, and naked I shall return there” (Iyov 1:21).

If the fox wished to truly benefit from the grapes, he should have entered the vineyard and thrown clusters of grapes outside the fence. Then he could have eaten them with pleasure and joy.

Sending Our Wealth Ahead

This is the parable, and this is its meaning for us. Our task in this world is to send as many mitzvot and good deeds as possible to our permanent dwelling in the World to Come. Another blessing recited with intention, another heartfelt prayer or chapter of Tehillim, another act of charity and kindness.

Above all, outweighing everything else, are a few more minutes of Torah study. In this way, we build our palace in the World to Come.

As our Sages taught, at the time of a person’s passing, neither silver nor gold nor precious stones accompany him, but only Torah and good deeds, as it is written: “When you walk, it will guide you; when you lie down, it will guard you; and when you awaken, it will converse with you” (Mishlei 6:22).

Why the Torah Begins with the Hebrew Servant

“When you acquire a Hebrew servant, he shall serve for six years, and in the seventh he shall go free, without payment” (Shemot 21:1–2).

The commentators raise a powerful question. The Torah contains 613 commandments, in addition to those explained by our Sages. Why does the Torah begin immediately after the Giving of the Torah with the laws of the Hebrew servant?

In order to receive and fulfill the Torah, a person must first acquire himself as a servant of the Creator. Without this foundation, he can never truly keep the Torah. Only when a person engraves in his heart that he is a servant of God, and that everything in the world belongs to Him, as our Sages taught that whatever a servant acquires belongs to his master, can he truly observe the mitzvot.

“For the children of Israel are My servants.” They are My servants and not servants to servants. We are servants of the Creator of the worlds. In every mitzvah, we must bow our heads, subdue our intellect, and fulfill His will wholeheartedly. A person who lives this way lives an entirely different life.

For this reason, the Torah places the laws of the Hebrew servant immediately after the Giving of the Torah, to teach that receiving the Torah requires a deep inner sense of servitude before God.

Lending with Care and Giving with Dignity

“If you lend money to My people, to the poor person who is with you” (Shemot 22:21).

Rabbi Ovadia Yosef of blessed memory would often expound this verse. “If you lend money” means that when you fulfill the mitzvah of lending, you must do so “to My people,” meaning in the presence of witnesses. Lending without witnesses is forbidden and can lead to harm and conflict.

However, when giving charity, the verse says “to the poor… with you,” meaning privately, between you and him. A gift given in secret preserves dignity and suppresses anger, whereas public charity may cause shame.