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 Hirsch¹

"שַׁבָּת לַי"י" – This position draws on the verses in Vayikra which describe the year as a Shabbat for Hashem specifically.²

Comparison to Shabbat – Many of these commentators³ 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 it⁴ and all mankind:

• Name - Both Shabbat Bereshit and the Shemittah year are referred to as a  "Shabbat".⁵
• 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.⁶
• Juxtaposition – In Shemot 23, the two commandments follow one another, reinforcing the connection between the two.

Break from work – All these sources suggest that with the act of refraining from tilling the land comes a recognition of Hashem.  They differ, though, in the details:

• Time for Talmud Torah – Ibn Ezra and R. Yosef Bekhor Shor⁷ 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.⁸
• Dependence on Hashem – According to Akeidat Yitzchak, the lack of work teaches that it is not by man's strength alone that he succeeds, but rather due to God.  To abstain from sowing takes extraordinary trust in God, and instills in one a deep dependence upon Him.⁹
• 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.¹⁰ Abarbanel similarly suggests that in imitating Hashem's resting, we proclaim Him as Creator and owner of all.
• Slaves to God not the land – Akeidat Yitzchak 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.

Forsaking of produce – This position focuses less on this aspect of Shemittah, but could see in it many of the lessons mentioned above.  In leaving the produce for others to partake from, one remembers that it is God rather than man who owns everything.  By sharing with all, one is forced to suffice with a little and not fall prey to materialistic desires. Finally, in leaving one's food and being coupled with the poor, one recognizes that all are equally dependent on God for sustenance.

Forgiving of debts – This approach might suggest that the cancelling of all debts further highlights that all one's possessions ultimately belong to God.¹¹

Punishment of exile

• Ramban asserts that in not keeping Shemittah one is in effect denying that God created the world.  Denying such a fundamental belief deserves harsh punishment.
• The choice of exile specifically might be seen as a measure for measure punishment.  If man assumes that he, rather than God, is the true owner of the land, he needs to be kicked out to learn the lesson that he has no ownership over it.

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

וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ – This position focuses on the sharing of one's produce with the poor and needy, as emphasized in Shemot 23.

Context – The verses that precede the commandment in Shemot similarly highlight the less fortunate, adjuring one not to oppress the foreigner.

Break from work

• Lesson in empathy – R. Saba suggests that normally a wealthy person is complacent in the knowledge that he is provided for, and rarely thinks of those who do not share his security.  In the Shemittah year, when he is forced to abstain from working the land, the learns what it feels like to worry about providing for his family.  This teaches him to empathize with the poor and to care for them, not only during the Shemittah year but throughout life.¹²
• Equalizer – Shadal points to the equalizing aspect of having both rich and poor together refrain from work. When everyone rests together, the lines that separate them are not as evident.

Forsaking of produce

• Equate rich and poor – Shadal asserts that by forsaking one's produce, the socio-economic differences between rich and poor are blurred.  For one year, all have the same rights to the crops in the field and go together to collect their food. 
• Help the poor with dignity – R. Hirsch suggests that the Shemittah year allows the poor to obtain food with dignity.  They are normally at the mercy of those wealthier than they, but now they can partake of produce without having to beg for it.

Forgiving of debts – The forgiving of debts plays the same equalizing role in an industrial society that forsaking of crops does in an agricultural one.  In addition, in a sabbatical year, where the poor might be harder hit than the rich, cancellation of debts might be particularly helpful.

Comparison to Shabbat – Shadal, like many of the commentators above, notes the many parallels between the commandments of Shabbat and Shemittah.¹³ He asserts that both serve to remind man that all are equal.

Punishment of exile

Care for the Land

Shemittah serves a practical function in keeping the land healthy and able to bear fruit.

Sources:RambamMoreh Nevukhim 3:39About R. Moshe b. Maimon

שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ – This approach emphasizes that Shemittah is a sabbatical not for the God or the nation, but for the land itself, as is expressed the in the various verses which speak of the year as a "שַׁבָּתוֹן... לָאָרֶץ".

Break from work – The ceasing from work serves a totally utilitarian function, to give the land time to rest and replenish its nutrients so that it can better produce in the future.

Forsaking of produce – This law might be viewed as a practical solution to the lack of food caused by not working the land.  Everyone is entitle to take of the produce that grew, ensuring that all have what to eat.

Forgiving of debts – This, law, too is a practical one.  During the Shemittah year the poor might be more hard-pressed than usual and so a special dispensation is made to cancel their debts.

Punishment of exile – Many atatck this position

Are Hashem's commandments simply practical advice?

¹ R. Hirsch connects this reason with that of social justice below.  He maintains that a recognition of God's sovereignty leads to a certain humility.  This itself teaches one to care for the other as one understands that we are all one before God.

² 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.

³ 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.

⁴ Note, too, Hashem's words in Vayikra 25:23, "כִּי לִי הָאָרֶץ".

⁵ In Vayikra 25 the root "שבת" appears seven times in the context of the Shemittah year.

⁶ See Shadal below who makes this point.

⁷ 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.

⁸ See Neziv on Devarim 14:23 who explains the commandment of Ma'aser Sheni as having a similar purpose. He suggests that when one brings one's tithe of produce to Jerusalem, by necessity he must stay there for a prolonged period until it is finished. Hashem purposefully dictated this so that he will spend the free time in Jerusalem learning.

⁹ In this aspect, Shemittah is very similar to the manna.  Having no food in the wilderness except for manna taught the nation to always look to God as their source of sustenance.  So, too, in the Shemittah year one is forced to rely on Hashem to provide.

¹⁰ See the Sifra and Bavli who similarly explain that Hashem commanded all to abstain from working the land, "שתדעו שהארץ שלי היא".

¹¹ According to Akeidat YItzchak, this also serves to remove one from materialism.

¹² See R. Hirsch similarly. He points out that as man becomes dependent on God in the Shemittah year, he loses some of his self-pride and is thus able to rid himself of heartlessness towards the unfortunate.

¹³ See the examples listed above.