The Torah commands the master of an Ebed Ibri (Jewish servant) to release the servant after seven years of work, and it then adds that the master may not send the servant “emptyhanded” (Debarim 15:13). This verse introduces a Torah prohibition against releasing a servant without providing him with gifts. In the next verse, the Torah adds a Misvat Aseh (affirmative command) to give the servant gifts when he is released – “Ha’anek Ta’anik Lo.” The Sefer Ha’hinuch lists these two commands as the 481st and 482nd Misvot in the Torah.
The reason for this requirement, the Sefer Ha’hinuch explains, is to engender proper Middot (character traits), so that we are worthy of receiving G-d’s blessings. G-d wishes to bestow His kindness upon us, and so He commands us to deal kindly with others, in the merit of which He will deal kindly with us. As such, after a servant spent a number of years working for and helping his master, the master should express his gratitude and grant him gifts. This expression of Hakarat Ha’tob (gratitude) is part of the way the Torah seeks to develop within us a kind, generous spirit.
This obligation applies whether the servant is released after six years of service, or upon the onset of the Yobel (jubilee) before six years have passed. These gifts are required even if the servant leaves because the master has passed away. If, however, the servant comes up with the money to buy his freedom, then the Misva of Ha’anaka (gifts) does not apply. The Torah commands giving the servant gifts only when releasing him; if the servant is able to buy his own freedom, then the master isn’t releasing him, and so he does not bear the obligation to provide Ha’anaka.
The Torah commands giving the servant sheep, grain and wine. The Gemara notes that the common denominator between these products is that they grow and reproduce. Therefore, the Sages inferred that the master may not fulfill this obligation by giving items such as money or clothing; he must give animals or produce.
In formulating this command, the Torah requires the master to give from “that with which Hashem your G-d has blessed you.” At first glance, one might assume that the Ha’anaka obligation applies only if the servant’s work brought blessing and prosperity. However, the oral tradition teaches that this is not the case, and the master is required to give the servant gifts even if his work did not result in the success that the master had hoped for.
The Ha’anaka must be given to the servant. If the servant owes somebody money, the creditor cannot claim the debt from the master. Normally, the Halacha known as “Shibuda De’Rabbi Natan” states that if a person (A) owes somebody (B) money, and the creditor himself owes a third person (C) money, then that third person can collect his debt from the first debtor (meaning, C can claim his debt from A). In the case of Ha’anaka, however, the master’s obligation is limited to the servant himself, such that the servant’s creditor cannot claim his debt from the master.
This Misva is binding upon both men and women, and applies when the laws of Jewish servants apply, meaning, during the times of the Bet Ha’mikdash. Nevertheless, the Sefer Ha’hinuch writes that although this Misva technically does not apply nowadays, the concept remains very relevant to this day. He writes that if somebody worked for his fellow, even for a short period of time, it is proper for the employer to give him a gift when he finishes working beyond the wages that he owes. Although this is not obligatory, we must apply the spirit of the Misva of Ha’anaka, and show our gratitude to those who have worked for us by granting them a gift when they finish working. As the Sefer Ha’hinuch teaches, being kind and generous to others makes us worthy of G-d kindness and blessing.