Halakhah su Levitico 25:12

We also find written⁸³ Ibn Ezra now proceeds to show that for some matters the year begins with the month of Tishre. Here he seems to be countering the Karites, who did not accept the first of Tishre as Rosh haShana. The Karites argued that there is no Scriptural basis for the first of Tishre being anything other than a day when work is forbidden (Leviticus 23:23–25) and special sacrifices are offered (Numbers 29: 1–5). The Karites began the year for all religious matters with the first of Nisan. with regard to Tabernacles “at the turn of the year” (Exodus 34:22), and also “at the departure of the year” (ibid. 23:16). Now the same day when one year ends a new year begins. We also find that God instructed us in a law of Haqhel, when the entire Torah is read during the holiday of Tabernacles of a Sabbatical year (Deuteronomy 31:10–13). There it is written “in order that they may learn” (ibid. 31:12). It is not likely that this took place after half a year.⁸⁴ Thus, Haqhel certainly took place at the beginning of a Sabbatical year, indicating that a Sabbatical year began around the time of Tabernacles. Do not be perplexed by the word “At an end (miqqez) of seven years” (ibid. 31:10),⁸⁵ The verse concerning Haqhel reads: “At the end of seven years, in the time of the Sabbatical year, on the holiday of Tabernacles,” which seems to indicate that the celebration of Haqhel took place at the conclusion of the Sabbatical year and the beginning of the eighth year. for we similarly find “At an end (miqqez) of seven years you shall send forth, each man his brother” (Jeremiah 34:14).⁸⁶ We know that servants were set free after six years (Exodus 21:2). Thus “miqqez” must here refer to the beginning of the seventh year. Similarly for Haqhel, the word “miqqez” means “beginning” rather than “end.” For each thing has two edges, a front edge and a back edge. The Sabbatical year began with Tishre,⁸⁷ Here Ibn Ezra refutes the Karites who began the Sabbatical year with Nisan. (See Ibn Ezra’s commentary to Leviticus 25:20.) which is the seventh month, since then the half year of planting began. Thus it states regarding the Sabbatical year “do not plant” (Leviticus 25:4), and “You shall plant on the eighth year” (ibid. 25:22).

That is that He commanded us to sanctify the fiftieth year - that is to say, to cease working during it. And that is His, may He be exalted, saying, "And you shall sanctify the fiftieth year" (Leviticus 25:10). And in the explanation (Sifra, Behar, Chapter 3:2), they said, "Whatever is stated about the sabbatical year, that is also stated about the Jubilee" - meaning that there is equivalence between them regarding the command, just like Scripture equalized them with the negative commandment, as is explained. And the regulations of the sabbatical year and the Jubilee year are the same regarding the cessation of work and the ownerlessness of that which grows. And both of these things are included in His saying, "And you shall sanctify the fiftieth year." And Scripture has already explained that the matter of its sanctification is that its fruits and its produce be ownerless, by His saying, "For it is the Jubilee; it shall be holy to you" (Leviticus 25:12). But this Jubilee is only practiced in the Land of Israel, and upon condition that each and every tribe dwell in its place - meaning, dwell in its portion in the Land of Israel and not intermingled with each other. (See Parashat Behar; Mishneh Torah, Sabbatical Year and the Jubilee 1.)

The commandment of the sanctification of the Jubilee year: To sanctify the fiftieth year, like the sabbatical year - meaning to say with the stoppage of work on the land and the rendering ownerless of that which grows on it - as it is stated (Leviticus 25:10), "And you shall sanctify the fiftieth year." And the verse explained that the matter of the sanctity is that its fruit and its produce be ownerless, and that the slaves go out from under the hand of their master. As Scripture states after that, "and you shall proclaim freedom in the land for all of its inhabitants" - meaning freedom for slaves - "Since it is the Jubilee, it shall be holy to you; from the field shall you eat its produce" (Leviticus 25:12) - meaning that the produce will be ownerless, and not that each and every one gather it into his domain.