Purpose of Shemittah/2

Purpose of Shemittah

Exegetical Approaches

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Recognition of God

The Shemittah year reminds the nation of God's sovereignty and providence, and makes them aware of their dependence upon Him.

Sources:Sifra Vayikra25:426:34About the Sifra Vayikra, Bavli SanhedrinSanhedrin 39aAbout the Bavli, Ibn EzraLong Commentary Shemot 20:8Devarim 31:10Short Commentary Shemot 31:13About R. Avraham ibn Ezra, R. Yosef Bekhor ShorVayikra 25:2Devarim 31:10About R. Yosef Bekhor Shor, RambanVayikra 25:2About R. Moshe b. Nachman, Akeidat YitzchakVayikra 69About R. Yitzchak Arama, AbarbanelVayikra 25:2-7About R. Yitzchak Abarbanel, R. S"R HirschShemot 23:10-11About R. Samson Raphael Hirsch

"שַׁבָּת לַי"י" – This position draws on the verses in Vayikra which describe the year as a Shabbat for Hashem specifically.¹

Comparison to Shabbat – Many of these commentators² point to the abundant parallels between the description of the Shemittah year and Shabbat, concluding that both serve as a reminder that Hashem created the world and that He is sovereign over it³ and all mankind:

• Name - Both Shabbat Bereshit and the Shemittah year are referred to as a  "Shabbat".⁴
• Cycles of seven – Each of Shabbat and Semittah revolve around cycles of seven, in which 6 units of time are devoted to work and the seventh to abstaining therefrom.
• Rest for all – By both commandments the verses emphasize the resting of the "slave and maidservant".
• More food on the sixth – Just as the Israelites received a double portion of manna on the sixth day of the week in anticipation of Shabbat, so too Hashem promises that in the sixth year the land will produce enough to sustain the nation through the Shemittah year.⁵
• Juxtaposition – In Shemot 23, the two commandments follow one another, reinforcing the connection between the two.

Break from work

• Time for Talmud Torah – Ibn Ezra and R. Yosef Bekhor Shor⁶ emphasize that the break from work serves a  practical function, giving people the time to delve into God's Torah and devote themselves to Him.
• Land belongs to God –  R. Hirsch points out that in refraining from work, people in effect relinquish their ownership on the land, helping them to recognize that all along they are mere renters from their "landlord", Hashem.⁷ Abarbanel add that in imitating Hashem's resting, we proclaim Him as Creator.
• Slaves to God not the land – Akeidat Yitzchak also asserts that the sabbatical year is meant to prevent materialism and becoming enslaved to the land and work.  One should not spend one's life trying to enrich one's self but rather trying to perfect one's self according to the will of God.
• Dependence on Hashem – Akeidat Yitzchak adds that the lack of work teaches that it is not by man's strength alone that he succeeds, but rather due to God.

Forsaking of produce

Context

Punishment of exile

Parallel Commandments

Social Justice

The commandment comes to teach people to have mercy on those less fortunate than themselves and to emphasize the equality of all mankind.

Sources:RashiVayikra 25:2,6About R. Shelomo Yitzchaki, Rambam #2Moreh Nevukhim 3:39About R. Moshe b. Maimon, R. Avraham SabaTzeror HaMor Vayikra 25About R. Avraham Saba (Tzeror HaMor), ShadalVayikra 25:2About R. Shemuel David Luzzatto, R. S"R HirschShemot 23:10-11About R. Samson Raphael Hirsch

For the Land

Shemittah focuses on man's relationship to the land, rather than to God or the others around him.  It either serves a practical function in keeping the land healthy and able to bear fruit or highhlights the holiness of the land.

¹ As the terminology cannot be coming to say that God somehow needs the sabbatical year, it must be emphasizing that the commandment is integrally connected to recognizing God.

² See Sifra, Ibn Ezra, Ramban, Akeidat Yitzchak and Abarbanel.  Cf. Shadal below who also elaborates on the many parallels but focuses on how they serve to inculcate a feeling of social equality rather than how they teach about God's role as creator.

³ Note, too, Hashem's words in Vayikra 25:23, "כִּי לִי הָאָרֶץ".

⁴ In Vayikra 25 the root "שבת" appears seven times in the context of the Shemittah year.

⁵ See Shadal below who makes this point.

⁶ R"Y Bekhor Shor is less explicit, but suggests this in his discussion of why the mizvah of "הקהל" takes place in the Shemittah year. As opposed to toher commentators, both he and Ibn Ezra maintain that the commandment of "הקהל", in which the entire nation gathers to hear the Torah read, takes place not at the end of the Shemittah year, but at the beginning. This time was chosen specifically because the nation, not allowed to work the land, was available and capable of making the trek to Jerusalem to learn Torah.

⁷ See the Sifra and Bavli who similarly explian that Hashem commanded all to abstain from working the land, "שתדעו שהארץ שלי היא".