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:Sifra25:426:34About 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, Keli YekarVayikra 25:2About R. Shelomo Ephraim Lunshitz, R. S"R HirschShemot 23:10-11About R. Samson Raphael Hirsch¹

"שַׁבָּת לַה'‏" – 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 world⁴ and that He is sovereign over it⁵ and all mankind:

• Name – Both Shabbat Bereshit and the Shemittah year are referred to as a  "Shabbat".⁶
• Cycles of seven – Each of Shabbat and Semittah revolve around cycles of seven, in which six 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.⁷
• 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 Shor⁸ 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.⁹
• Dependence on Hashem – According to Akeidat Yitzchak and Keli Yakar, 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.¹⁰
• Land belongs to God –  Keli Yakar and R. Hirsch points out that in refraining from work, people in effect relinquish their ownership on the land, helping them to recognize that they are mere renters from their "landlord", Hashem.¹¹ 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.¹²

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.

Increased produce in sixth year – Keli Yakar stresses that the miracle of the land giving forth enough to sustain the nation throughout the seventh and eighth years¹³ teaches the nation to trust in God and consistently look to Him for sustenance.  He compares it to the miracle of the manna which similarly fell for six days and ceased on the seventh. The double portion that fell on Friday led the Israelites to trust that Hashem always cares for them.

Parallel Commandments – Many  other commandments have been understood to have a similar purpose. For instance, the bringing of first fruits and animals reinforces that all belongs to God.  while sitting in Sukkot reminds the people of God's constant providence during the wilderness years.¹⁴

Social Justice

The commandment comes to teach people to have mercy on those who are less fortunate and to emphasize the equality of all mankind before Hashem.

Sources:RashiVayikra 25:2,6About R. Shelomo Yitzchaki, Rambam #1Moreh Nevukhim 3:39About R. Moshe b. Maimon, Tzeror HaMorTzeror 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 Hirsch¹⁵

"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 the wealthy are complacent in the knowledge that they are provided for, and rarely think of those who do not share in his security.  In the Shemittah year, when the rich are forced to abstain from working the land, they learn what it feels like to worry about providing for their families.  This teaches them to empathize with the poor and to care for them, not only during the Shemittah year but throughout life.¹⁶
• 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.

Freeing of Slaves – R. Yosef Bekhor Shor

Comparison to Shabbat – Shadal, like many of the commentators above, notes the many parallels between the commandments of Shabbat and Shemittah.¹⁷ He asserts that both serve to remind man that all are equal.

Punishment of exile

Caring for the Land

Shemittah serves a practical function in keeping the land healthy and capable of bearing fruit.

Sources:Rambam #2Moreh Nevukhim 3:39About R. Moshe b. Maimon¹⁸

"שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ" – This approach emphasizes that Shemittah is a sabbatical not for Hashem 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 entitled 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 – Akeidat Yitzchak, Abarbanel and Keli Yakar point out that the many warnings regarding the importance of Shemittah and the harsh punishment for its offenders argue against the possibility that it was instituted solely for practical reasons.  One would have thought that the land's lack of production would itself have been the offender's punishment rather than exile.

Are Hashem's commandments simply practical advice? This is not the only commandment that has been understood to be instituted for utilitarian purposes. Some examples follow: 

•  Kashrut – Rashbam and Rambam maintain that the laws of Kashrut are simply meant to promote health.
• מצורע – Ibn Ezra posits that some of the laws of the מצורע were instituted to prevent the spread of the contagious condition.
• Incense – Rambam asserts that the incense in the Mishkan served as a deoderizer to rid the Tabernacle of the odors of burnt animals and blood .

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 By Shabbat the vesre says explicitly, "כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ ".

⁵ Note, too, Hashem's words in Vayikra 25:23, "כִּי לִי הָאָרֶץ".

⁶ In Vayikra 25 the root "שבת" appears seven times in the context of the Shemittah year.

⁷ See Shadal below who makes this point.

⁸ 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.

⁹ 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.

¹⁰ See below that Keli Yakar compares this aspect of Shemittah to the miracle of 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.

¹¹ See the Sifra and Bavli who similarly explain that Hashem commanded all to abstain from working the land, "שתדעו שהארץ שלי היא".

¹² According to Akeidat YItzchak, this also serves to remove one from materialism.

¹³ He emphasizes that this is even more miraculous considering that after six years of working the land, it is normally weaker and not as able to produce in great amounts.

¹⁴ The harvest season was likely chosen as the time to commemorate this because the message is especially pertinent then.  As farmers gather in their produce they need to be reminded that it is Hashem who provides for them.
The Omer sacrifice might play a similar role during the reaping season.  It might be a commemoration of the manna, aimed at preventing the nation from attributing their agricultural successes to themselves alone.  See MiMachorat HaShabbat for elaboration.

¹⁵ See above that R. Hirsch also emphasizes how the Sabbatical year attests to Hashem's ownership of all.

¹⁶ 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.

¹⁷ See the examples listed above.

¹⁸ Rambam does not maintain that this is the sole reason for the commandment and from the larger context of his remarks, appears to prefer the understanding that it serves to help the poor and teaches mercy on the other.