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After the land was divided equally in biblical times, some people made good choices; they worked their fields diligently, had plentiful yields, and prospered. Others made poor choices; they were lazy, neglected their fields, produced little, and went without. If they did not overcome these negative traits and start working hard, eventually they were forced to sell their home and land. Their families ended up living in poverty, as land was the primary source of production. God had mercy upon these people, and especially upon their families, and established the Jubilee. This mitzva meant that once every 50 years, all land reverted to its original owners. If the people who sold the land had already died, it was returned to their heirs. This ensured that poverty would not be perpetuated. Rather, every 50 years a family could start anew and escape the cycle of poverty.[1]
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[1] People who made poor choices, were forced to sell their land. One unable to work hard as hired help, drowned in debt. When one got down to the last crust of bread, one was forced to sell oneself into slavery. Yet, sometimes people became impoverished through no fault of their own, due to accidents or illnesses. In such cases though, when Jewish society was in reasonably good shape, the collective fulfillment of the mitzva of charity was enough to help the poor so they did not need to sell themselves or their land. But charity was not enough to help those who could not overcome their laziness or desires. After they were bailed out, they failed again. These were the Jews who ended up selling their land and then themselves as slaves.
A question arises about such slavery. One of the lessons taught by the Exodus from Egypt is that all people are created in the image of God, and thus deserve to be free. How then can the Torah accept the institution of slavery? This question presents us with the opportunity to explain an important principle. The Torah does not force people to go against nature. For nature, with all its flaws, is a divine creation, the platform provided for people to improve themselves. Therefore, for example, the Torah does not interfere with market forces. Rather, it provides moral direction and ethical boundaries so these very forces can be corrected and elevated. In the past, if the institution of slavery had not existed, what would have happened in periods of great scarcity? People who were unable to support themselves (whether due to laziness, or a lack of savvy, or because their land had been taken from them) would have starved to death. Slavery allowed them to survive and to have children who would be free. Sometimes the enslaved poor were more successful at staying alive than the free poor. So, the Torah did not prohibit slavery, but rather established ethical boundaries for it. For example, the only people permitted to sell themselves as slaves were those who had sold all they owned and were still hungry. In a period like ours, though, when society can supply food to the poor and ensure that they do not die of hunger, there is no excuse for the institution of slavery, and the world must take steps to wipe it out. (See Peninei Halakha: Shevi’it Ve-yovel 10:7-11.)
