레위기 26:35의 주석

כל ימי השמה — The word השמה expresses the idea of something being done (passive infinitive; here Hophal); and the מ has a Dagesh in place of doubling that letter in the root שמם.

כל ימי השמה תשבות, for the 70 years of exile in Babylonia are to compensate for the years the land should have lain fallow during the sh’mittah and Yovel years.

בשבתכם עליה, “when you used to dwell on it.” From the words אז תרצה, “then it will be appeased,” in verse 34, up until the words בשבתכם עליה here, you will find ten references to Shemittah, in one form or another. The message is that the 70 years of exile in Babylon represented ten shemittah cycles. Seeing that the entire Torah is a string of allusions to the past and the future there is nothing surprising in this.

You will lie on your right side [again]”ùforty days.” Forty days hints at the forty years that Judah remained behind after the exile of the ten tribes.

כל ימי השמה, “during all the years of its being desolate;” it will be as if emptied out of its people.

את אשר לא שבתה BECAUSE IT DID NOT REST [IN YOUR SABBATHS] — The seventy years of the Babylonian exile exactly corresponded to the seventy Sabbatical and Jubilee years that were due in those years when Israel was provoking the anger of the Omnipresent whilststill in their land, i. e. in 430 years. Three hundred and ninety were their years of sin from the time they entered the Land until the Ten Tribes went into exile. The people of the Kingdom of Judah provoked Him still another forty years, — from the exile of the Ten Tribes until the destruction of Jerusalem (in the days of king Jehoiachin; cf. 2 Kings 24:10 ff.). It is this that is mentioned in the case of Ezekiel (4:4—6): “Moreover lie thou upon thy left, [and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days…]. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah forty days [each day for a year have I appointed it unto thee]”. This prophecy was spoken to Ezekiel in the fifth year of king Jeoiachin’s captivity (cf. Ezekiel 1:2). They spent another six years in the Land until Zedekiah (the last king, who reigned eleven years) went into exile; thus you have altogether forty-six years. — And if you say “But this period must have covered more than forty-six years because the years of the reign of Manasseh (the son of Hezekiah during whose reign the Ten Tribes became exiled), were alone 55 years, and there followed other kings also until the destruction of the Temple!” Then I reply that Manasseh lived in a state of repentence 33 years of these and that the years of his wickedness with which alone we are concerned were only twenty-two, as it is said, (2 Kings 21:3) “For he (Manasseh)… made an Asherah, as did Ahab king of Israel”, and Ahab reigned 22 years, just as they (the Rabbis) stated (i. e. they stated that this comparison of Manasseh with Ahab shows that the latter was wicked for 22 years only) in the chapter Chelek (Sanhedrin 103a). Then we have the years of his successor, Amon, two; eleven of Jehoiakin, and a similar number of Zedekiah, the last king of Judah — altogether 46 years. Now, go and calculate for four hundred and thirty-six years the number of Sabbatical and Jubilee periods contained in them and you will find that they are sixteen for every hundred years, viz., fourteen Sabbatical periods and two Jubilee-periods; so for four hundred years there are sixty-four. For the remaining thirty-six there are five Sabbatical periods, making seventy less one. There is yet one year over (the thirty-sixth, since five Sabbatical periods give only thirty-five years) which entered into (began) the Sabbatical period and which completes seventy such periods, each terminating in a Sabbatical year. And because of them (i. e. because of the neglect of these seventy years) exactly seventy years of exile were decreed against them. Thus, too, it is said in Chronicles, (II Chronicles 36:21) “[and them that had escaped from the sword carried he away to Babylon…] until the land had enjoyed her Sabbaths [for as long as she lay desolate she kept Sabbaths] to fulfill three score and ten years” (Seder Olam).

תשבות. Spelled plene, with the tone sign etnachta. If it were not for the tone sign it would have been spelled תשבת, tishbat, as in verse 34. Similar constructions are found in Genesis 11,28 וימת, or Genesis 39,12 וינס, whereas in Psalms 114,3 the spelling is וינוס, and in Genesis 5,5 it is וימות, all on account of the tone sign etnachta. (or end of verse).

And if you say Menashe’s years were fifty-five. I.e., Menashe was born immediately after the exile of the ten tribes and he lived for fifty-five years, and we find that Menashe was wicked. If so, during Menashe’s years the people angered Him for fifty-five years, in addition to what they angered Him during the years of the other kings. Rashi answers, “Menashe repented.”

תשבות, “it shall have rest;” the word is spelled with the vowel cholem, on account of the cantillation mark etnachta under it. Compare Psalms 114,3: הים ראה וינוס, “the sea saw and fled;” and verse 34 that we just read: והרצת את שבתתיה, “and repay her Sabbaths.”

And on them was decreed [an exile] of seventy complete years. There was an exile of seventy complete years, even though only sixty-eight sabbatical years and jubilee years passed over them. The reason the Holy One did not wait until seventy years passed was because He acted righteously with them, as Rashi explains in parshas Va’eschanan on the verse “When you have children ... ” (Devarim 4:25).