The Meaning of It All
You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land. And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you, (Sefer VaYikra 25:5-6)
I. Resting the land during the Sabbatical and Jubilee years
Parshat Behar includes a discussion of the mitzvot of Shemitah and Yovel – the Sabbatical and Jubilee years. These commandments are to be observed in the Land of Israel. The Shemitah year is the concluding year of a seven-year cycle. During the Shemitah year the land may not be cultivated and any produce that grows without cultivation is shared by everyone equally. The Yovel year is observed at the conclusion of seven Shemitah cycles on the fiftieth year. In the Yovel year, the land of Israel is redistributed to the descendants of those who conquered and settled the land along with Yehoshua. Indentured servants are freed and their legacy portions of the land are restored to them. Also, as in the Shemitah year, the land may not be cultivated and the produce growing spontaneously is shared by everyone.
II. Disregard of the Sabbatical year and expulsion from the land
Sefer VaYikra deals primarily with laws related to the sacrificial service and the Kohanim – the priests. Why are the mitzvot of Yovel and Shemitah included in the sefer? Rabbaynu Avraham ibn Ezra explains that this discussion is connected to both the preceding material in the sefer and that material that will follow. Previously, the Torah explained that violation of the restrictions against incest and sexual perversion will lead to expulsion from the Land of Israel. Shemitah and Yovel are discussed because failure to observe the mitzvah of Shemitah also leads to exile from the land. In other words, the discussion of Shemitah and Yovel continues the theme introduced in Torah’s treatment of the sexual restrictions. Possession of the Land of Israel is conditional. It is dependent upon the manner in which we live upon the land.
Then, the land will be appeased regarding its sabbaticals. During all the days that it remains desolate while you are in the land of your enemies, the land will rest and thus appease its sabbaticals. (Sefer VaYikra 26:34)
Parshat BeChukotai describes the rewards for observance of the mitzvot and the consequences for neglecting their observance. In the above passage, the Torah specifically mentions that failure to observe Shemitah will lead to our removal from the land. Ibn Ezra explains that the Torah outlines the laws of Shemitah and Yovel as an introduction to its warning that failure to observe the laws of Shemitah will lead to our expulsion from the land.[1]
Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to Hashem. (Sefer VaYikra 25:2)
Six days may you work and perform all your labor, but the seventh day is a Sabbath to Hashem, your L-rd. You shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your beast, nor your stranger who is in your cities. (Sefer Shemot 20:9-10)
III. The Sabbatical year and the weekly Shabbat
Why is the punishment for violation of Shemitah so severe? The commentators offer a number of responses. Ramban provides a very interesting explanation. He begins by observing that in the first above passage the Torah describes Shemitah as a Sabbath to Hashem. In the second above passage, the weekly Shabbat is similarly described as a Sabbath to Hashem. Also, the Shemitah year is observed the final year of a seven-year cycle, just as the weekly Shabbat is observed on a seven-day cycle. Ramban suggests that the shared phrasing and the seven-year cycle indicate that Shemitah, like the weekly Shabbat, recalls creation and that Hashem rested on the seventh day.
IV. The final era
Next, Ramban cites a teaching of the mishne:
[These are] the songs that the Levites would say in the temple… On Shabbat they would say (Psalms 92), A psalm, a song for the Sabbath day; a psalm for the future, for the day that is completely Shabbat [tranquil] for all eternity.[2]
This mishne outlines the daily psalms recited by the Leveyim – the Levites – in the Bait HaMikdash – the Sacred Temple. On Shabbat they recited Psalm 92 which is composed as the psalm for Shabbat. The mishne continues and explains that the psalm is not only related to Shabbat but is also related to a future era – at the end of days. This is an era of perfect tranquility extending into eternity.[3] Ramban explains that the seven days of creation model the unfolding of human destiny. Each day represents an era in the development of humanity. The final day – a Shabbat to Hashem – represents the culmination of humanity’s journey. It is an era of peace. Ramban does not elaborate on the features of this eschatological era. However, it is represented by the weekly Shabbat and the Shemitah year which the Torah describes as “a Shabbat to Hashem”. This suggests that in this final era Hashem’s kingship will achieve its fullest expression. Humanity will embrace Hashem and commit to His worship and service.
V. Observance of the Sabbatical year and embracing of humanity’s destiny
Finally, Ramban explains the message of Shemitah and the severity of the punishment for its violation. The Torah is teaching us that humanity has a destiny. History is not the unfolding of a meaningless and arbitrary narrative. Humanity is on a specified journey. We are traveling toward a final era in which we will achieve our destiny – recognition of Hashem as Creator and sovereign of the universe. Observance of Shemitah is an expression of acceptance of the Torah’s teleology. Through its observance we affirm that creation has meaning and that humanity has a destiny.
How does observance of Shemitah express this affirmation? Ramban does not elaborate. However, we can suggest that through resting from working our fields and devoting the year to spiritual development, we emulate the final era and demonstrate our longing for it. If we reject Shemitah observance, we violate a commandment. We also dismiss the mitzvah’s message – the value of spiritual development.
The Land of Israel was given to the Jewish people by Hashem. There, we are to achieve our spiritual destiny. If we disregard Shemitah and its message of Divine destiny, then we do not deserve the land Hashem gave us for the realization of that destiny.4
[1] Rabbaynu Avraham ibn Ezra, Commentary on Sefer VaYikra 25:1.
[2] Mesechet Tamid 7:4.
[3] This final era is not clearly described by the mishne. The Talmud in Mesechet Rosh HaShannah 31a describes the final era as one of complete desolation. In that era, Hashem will reside alone in His universe. Ramban understands the final era as a time of perfect tranquility and peace. In his comments here and on Sefer Beresheit 2:3, he describes the era as Olam HaBah – the world to come. His understanding of Olam HaBah is developed in his comments on Sefer VaYikra 18:29. There, he distinguishes between Olam HaBah which is a future era of peace and tranquility and the afterlife.
4 Rabbaynu Moshe ben Nachman, Commentary on Sefer VaYikra 25:2.