Behar-Bechukotai: Sabbatical and the Need for Rest

סידור אשכנז, ימי חול, תפילת שחרית, הכנה לתפילה, ברכות התורה א׳

(א) בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה:

Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Torah Blessings 1

(1) Blessed are You, Adonai, Ruler of the Universe, Who sanctifies us with commandments and commands us to be engrossed in the words of Torah.

ויקרא כ״ה:א׳-ז׳

(א) וַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה בְּהַ֥ר סִינַ֖י לֵאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַיהֹוָֽה׃ (ג) שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃ (ד) וּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַיהֹוָ֑ה שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר׃ (ה) אֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִהְיֶ֥ה לָאָֽרֶץ׃ (ו) וְ֠הָיְתָ֠ה שַׁבַּ֨ת הָאָ֤רֶץ לָכֶם֙ לְאׇכְלָ֔ה לְךָ֖ וּלְעַבְדְּךָ֣ וְלַאֲמָתֶ֑ךָ וְלִשְׂכִֽירְךָ֙ וּלְתוֹשָׁ֣בְךָ֔ הַגָּרִ֖ים עִמָּֽךְ׃ (ז) וְלִ֨בְהֶמְתְּךָ֔ וְלַֽחַיָּ֖ה אֲשֶׁ֣ר בְּאַרְצֶ֑ךָ תִּהְיֶ֥ה כׇל־תְּבוּאָתָ֖הּ לֶאֱכֹֽל׃ {ס}

Leviticus 25:1-7

(1) Adonai spoke to Moses on Mount Sinai: (2) Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of Adonai. (3) Six years you may sow your field and six years you may prune your vineyard and gather in the yield. (4) But in the seventh year the land shall have a sabbath of complete rest, a sabbath of Adonai: you shall not sow your field or prune your vineyard. (5) You shall not reap the aftergrowth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the land. (6) But you may eat whatever the land during its sabbath will produce—you, your male and female slaves, the hired and bound laborers who live with you, (7) and your cattle and the beasts in your land may eat all its yield.

What do these verses remind you of?
In what aspects of our lives are we required to rest?
how so?
do we follow through with this commandment in todays world?

ספורנו על ויקרא כ״ה:ג׳:א׳

שש שנים תזרע שדך. אז תוכל לזרוע שדה אחד בעצמו שש שנים רצופות שלא כמשפט עבודת האדמה כי אמנם המנהג בה הוא שיהיה נרה שנה וזורעה שנה כמו שהזכירו רבותינו ז"ל (ב"ב לו, ב.):

Sforno on Leviticus 25:3:1

שש שנים תזרע שדך, the new revelation in this verse is that the land of Israel is so fertile that the same piece of land can remain under cultivation for six consecutive years, although in other countries the land generally is allowed to lie fallow every other year. (compare Baba Batra 36 on this subject.)

Rest in Other Parts of Jewish Text and Law

בראשית ב׳:א׳-ג׳

(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ (ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ (ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ {פ}

Genesis 2:1-3

(1) The heaven and the earth were finished, and all their array. (2) On the seventh day God finished the work that had been undertaken: [God] ceased on the seventh day from doing any of the work. (3) And God blessed the seventh day and declared it holy—having ceased on it from all the work of creation that God had done.

שמות כ״ג:י״ב

(יב) שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃

Exodus 23:12

(12) Six days you shall do your work, but on the seventh day you shall cease from labor, in order that your ox and your ass may rest, and that your home-born slave and the stranger may be refreshed.

In what ways does the command to observe a sabbath for the land differ from the command to observe Shabbat (Exodus 23:12)?

Agricultural Rest

משנה שביעית ז׳:ג׳

(ג) קְלִפֵּי רִמּוֹן וְהַנֵּץ שֶׁלּוֹ, קְלִפֵּי אֱגוֹזִים וְהַגַּלְעִינִין, יֵשׁ לָהֶם שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית. הַצַּבָּע, צוֹבֵעַ לְעַצְמוֹ, וְלֹא יִצְבַּע בְּשָׂכָר, שֶׁאֵין עוֹשִׂים סְחוֹרָה בְּפֵרוֹת שְׁבִיעִית, וְלֹא בַבְּכוֹרוֹת, וְלֹא בַתְּרוּמוֹת, וְלֹא בַנְּבֵלוֹת, וְלֹא בַטְרֵפוֹת, וְלֹא בַשְּׁקָצִים, וְלֹא בָרְמָשִׂים. וְלֹא יִהְיֶה לוֹקֵחַ יַרְקוֹת שָׂדֶה וּמוֹכֵר בַּשּׁוּק, אֲבָל הוּא לֹוקֵט וּבְנוֹ מוֹכֵר עַל יָדוֹ. לָקַח לְעַצְמוֹ וְהוֹתִיר, מֻתָּר לְמָכְרָן:

Mishnah Sheviit 7:3

(3) The skins of pomegranates and their blossoms, the husks of nuts and the [fruit] pits, [the laws of] the Sabbatical year apply to them and [the laws of] the Sabbatical year apply to their money [exchanged for them]. The dyer may dye for himself, but may not dye for payment, since one may not do business with the fruits of the Sabbatical year, and not with firstborn animals, and not with Terumah [produce consecrated for priestly consumption], and not with Neveilot [improperly slaughtered animals of permitted species], and not with Tereifot [animals with a mortal condition such that they would die within one year], and not with Shekatzim U'Remasim [creeping creatures]. And he may not take the produce of the field and sell it in the market, but he may collect it and his son may sell it for him. If he took for himself and had left over, he may sell them.

סנהדרין ל״ט א:פ״ב-פ״ה

א"ל השתא אמינא לכו מילתא דשויא לתרוייהו אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי

Sanhedrin 39a:12-13

A disciple came and asked R. Abbahu: ‘What is the reason for the Sabbatical year?’ ‘Now,’ said R. Abbahu, ‘Sow for six

years and let go of the land in the seventh year: in order that you know that the land is Mine

1) Does this explanation of the rationale for a Sabbatical year (" in order that you know that the land is Mine") differ from the one offered in Leviticus 25:4 (But in the seventh year the land shall have a sabbath of complete rest, a sabbath of the LORD”), or are they saying the same thing?
2) Does the idea of divine ownership help move away from concepts of private land/ownership or reinforce them?
3) What is a reason that you yourself would give to answer the question of the purpose of a Sabbatical year?

Economic and "Personnel" Rest

משנה תורה, הלכות שמיטה ויובל ט׳:א׳-ד׳

(א) מִצְוַת עֲשֵׂה לְהַשְׁמִיט הַמַּלְוֶה בַּשְּׁבִיעִית שֶׁנֶּאֱמַר (דברים טו ב) "שָׁמוֹט כָּל בַּעַל מַשֵּׁה יָדוֹ". וְהַתּוֹבֵעַ חוֹב שֶׁעָבְרָה עָלָיו שְׁבִיעִית עָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים טו ב) "לֹא יִגּשֹׁ אֶת רֵעֵהוּ וְאֶת אָחִיו":

(ד) אֵין שְׁבִיעִית מְשַׁמֶּטֶת כְּסָפִים אֶלָּא בְּסוֹפָהּ שֶׁנֶּאֱמַר (דברים טו א) "מִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה" שְׁמִטָּה וְזֶה דְּבַר הַשְּׁמִטָּה וְשָׁם הוּא אוֹמֵר (דברים לא י) "מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת". מָה שָׁם אַחַר שֶׁבַע אַף הַשְׁמָטַת כְּסָפִים אַחַר שֶׁבַע. לְפִיכָךְ הִלְוָה אֶת חֲבֵרוֹ בַּשְּׁבִיעִית עַצְמָהּ גּוֹבֶה חוֹבוֹ כָּל הַשָּׁנָה. וּכְשֶׁתִּשְׁקַע חַמָּה בְּלֵילֵי רֹאשׁ הַשָּׁנָה שֶׁל מוֹצָאֵי שְׁבִיעִית אָבַד הַחוֹב:

Mishneh Torah, Sabbatical Year and the Jubilee 9:1-4

(1) It is a positive commandment to nullify a loan in the Sabbatical year, as (Deuteronomy 15:2) states: “All of those who bear debt must release their hold."

(4) The Sabbatical year does not nullify debts until its conclusion. [This is derived as follows: Deuteronomy 15:1-2] states: “At the end of seven years, you shall effect a remission.” Therefore if one lent money to a colleague in the Sabbatical year itself, he may demand payment of his debt for the entire year. When the sun sets on the night of Rosh HaShanah of the eighth year, the debt is nullified.

משנה תורה, הלכות שמיטה ויובל ט׳:כ״ח-כ״ט

(כח) כָּל הַמַּחֲזִיר חוֹב שֶׁעָבְרָה עָלָיו שְׁבִיעִית רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. וְצָרִיךְ הַמַּלְוֶה לוֹמַר לַמַּחֲזִיר מַשְׁמִיט אֲנִי וּכְבָר נִפְטַרְתָּ מִמֶּנִּי. אָמַר לוֹ אַף עַל פִּי כֵן רְצוֹנִי שֶׁתְּקַבֵּל יְקַבֵּל מִמֶּנּוּ שֶׁנֶּאֱמַר (דברים טו ב) "לֹא יִגּשֹׁ" וַהֲרֵי לֹא נָגַשׂ. וְאַל יֹאמַר לוֹ בְּחוֹבִי אֲנִי נוֹתֵן לְךָ אֶלָּא יֹאמַר לוֹ שֶׁלִּי הֵם וּבְמַתָּנָה אֲנִי נוֹתֵן לְךָ:

(כט) הֶחֱזִיר לוֹ חוֹבוֹ וְלֹא אָמַר לוֹ כֵּן. מְסַבֵּב עִמּוֹ בִּדְבָרִים עַד שֶׁיֹּאמַר לוֹ שֶׁלִּי הֵם וּבְמַתָּנָה נְתַתִּים לְךָ. וְאִם לֹא אָמַר לֹא יְקַבֵּל מִמֶּנּוּ אֶלָּא יִטּל מְעוֹתָיו וְיֵלֵךְ לוֹ:

Mishneh Torah, Sabbatical Year and the Jubilee 9:28-29

(28) Whenever anyone returns a debt, despite the fact that the Sabbatical year has passed, the spirits of our Sages are gratified because of him…When returning a loan, the debtor should not tell the creditor: “I am giving this to you as payment of my debt.” Instead, he should tell him: “This money is mine, and I am giving it to you as a present.”
(29) If a debtor returned a debt, but did not make the above statement, the lender should turn the conversation to the point where the debtor says: “This money is mine, and I am giving it to you as a present.” If the debtor does not make such statements, the creditor should not accept it from him.

Questions for discussion:
Although debts were in fact released on the Shmita Year, the hope would be that those who borrowed would eventually find a way to return the loan, when enough funds were available. Do you think this intention of returning payment was critical in supporting a successful debt release every seven years?
Why do you think the verbal statement clarifying the payment as a gift was such an important part of this interaction? What changes when a re-payment of a debt is offered as a gift? For the lender? For the borrower? How might gift giving/receiving fit into your own economic exchanges?
What are some ways we might facilitate and support such interpersonal relationships between lender and borrower today, especially in such a fast-paced, global economy?

Personal/Spiritual Rest

Mei Shiloach (19th Century)
The matter of Shmita and Yovel correspond to the way of acting, mentioned in the Pirkei Avot [Ethics of the Fathers, 5:10]: 'One who says "What's mine is yours, and what's yours is yours," this is a righteous person'.

1) In the context of Sabbatical years, who do you think is the "yours" being referred to? Other people? God?
2) Which of the previous texts do you think this text is most closely aligned with in the way it talks about ownership? Why?
3) Does this feel like a realistic mentality to you? Are there any situations in your life in which you feel you enact this mentality (of"What's mine is yours, and what's yours is yours")?

In a Modern Context

What is a sabbatical year to non-biblical scholars?

The Origin and Early History of Sabbatical Leave by Walter Crosby Eells, p253

Statement from a report of a Committee of the Trustees of Columbia University, 1907: