The Torah in Parashat Behar presents a number of laws relevant to an Ebed Ibri (Jewish servant), including the command, “Lo Yimacheru Mimkeret Abed” – that a servant may not be sold in the manner in which servants were normally sold (25:42). In ancient times, servants whose masters wished to sell them were placed on a tall stone, like a podium, where prospective buyers could see them. The Torah forbids selling a Jewish servant in this manner, which was considered demeaning. The Sefer Ha’hinuch explains that the Torah issued this command because it is improper to treat a fellow Jew disrespectfully – even if he is an Ebed Ibri, who finds himself in this situation because he stole and was unable to pay the victim. We might have assumed that such a person is allowed to be treated disrespectfully, as he is guilty of a crime, and so the Torah commanded preserving the dignity of even an Ebed Ibri. The Sefer Ha’hinuch adds that a wealthy person never knows how long his good fortune will last, and he, too, could find himself at some point in financial straits, and needing to sell himself as a servant. He should therefore be sensitive to the feelings of an Ebed Ibri and treat him with respect. This prohibition applies to both men and women, in times when the laws of Ebed Ibri are binding – meaning, in periods when the laws of Yobel (the jubilee year) are applicable (which is when the majority of the Jewish Nation resides in the Land of Israel in their allotted territories). One who sells a Jewish servant in a demeaning manner is in violation of this command, but is not liable to Malkut, because this prohibition can be violated without an action, by verbally instructing the servant to stand on the podium. In the next verse (Vayikra 25:43), the Torah forbids having one’s Jewish servant work “Be’farech” – meaning, perform grueling labor. The Sefer Ha’hinuch writes that one example of this prohibition is “Aboda She’en Lah Kisba” – open-ended work. If a master tells the servant to perform a certain task “until I return,” without giving the servant any indication of when he will be returning, this causes the servant psychological torment, and therefore falls under the prohibition of “Be’farech.” Another example of this prohibition is assigning one’s servant a job for no reason, just for the purpose of having him work. Thus, for instance, it would be forbidden to command a servant to prepare a beverage which is not needed, and then discard it. This command applies to both males and females, when the laws of Jewish servants are applicable. One is not liable to Malkut for transgressing this command, as it can be violated verbally, without performing an action. The Sefer Ha’hinuch concludes his discussion of this Misva by noting that although we do not have Jewish servants nowadays, nevertheless, the concept underlying this Misva is no less relevant in our time as it was in the past. When we hire workers or laborers, we must treat them with respect and dignity, with the understanding of the cyclical nature of poverty and wealth. The fact that a person is now wealthy and is able to hire laborers does not mean that this condition will always remain; he might one day find himself needing to perform labor to support himself. Hashem chooses to whom to grant wealth, and He chooses the precise time-frame during which the person will enjoy wealth. A person is not wealthy for even a moment longer than Hashem decided he should be wealthy. The Sefer Ha’hinuch writes that even if a person hides all his money, or purchases vast amounts of real estate, Hashem can take away all his property the moment He decides that this person should no longer have wealth. This awareness should prevent us from arrogance and from disrespecting those with less money than we have.