Komentarz do Kapłańska 25:2

The earth shall have a Shabbat for Hashem: The first letters and the last letters of rest [in Hebrew] are vav and kay [letters of G-d's name] and Shabbat is in between. Tzaddikim are called Shabbat as it says in the Zohar, and they connect the letters of vav-kay as it says in the Torah "You who cleaves to Hashem" means that they bring it together. And "rest" has the same letters as teshuva because teshuva causes the unity of Hashem's name, and this is meaning of the earth will rest: the shechina is called earth as it says "Tzaddikim will inherit the earth (shechina)." And this is the meaning of the verse "the chronicles of the heaven and earth when G-d created them" so the words of the last words are the same letters as Avraham. And he achieved a unity in the name Yud-Kay-Vav-Kay and that brought rachamim and chesed to the name Elokim. He acquires earth and heaven arousal from below to supernal earth and this causes the masculine waters to descend from heaven. This is the meaning of the verse, this is because the tzaddikim connecting the yud and kay and cause revelation of Shabbat.

שבת לה׳ [THEN SHALL THE LAND KEEP) A REST ‎'לה‎ — This means a rest in honor of the Lord (not a rest for the Lord, as in v. 4: שבת שבתון יהיה לארץ, “there shall be a strict Sabbath for the land”, i. e. for the land to rest) in the same sense as these words are used in the case of the weekly Sabbath (lit., the Sabbath of Creation) (Exodus 20:10) where 'שבת לה‎ cannot mean “a day for God to rest” (Sifra, Behar, Chapter 1 2).

A SABBATH UNTO THE ETERNAL, “[This means] in honor of the Eternal [and that it is not primarily intended for man’s benefit],³³In other words, we are to observe the Sabbatical year primarily as a mark of honor to G-d, and not for our benefit, in that by lying fallow for a year the land will improve. The same applies to the weekly Sabbath, which we celebrate in honor of the Creator of the world, and not primarily because we benefit physically from a day of rest. (Mizrachi). in the same sense as this expression is used in the case of the Sabbath of Creation” [i.e., the weekly Sabbath, of which it is also said, a Sabbath unto the Eternal].³⁴Exodus 20:10. See note above. This is the language of Rashi. But this was not the intention of the Rabbis in their interpretation,³⁵In other words, it is true that in the Torath Kohanim (Behar 1:2) there is such an interpretation of the Rabbis, likening the expression a Sabbath unto the Eternal stated here in the case of the Sabbatical year to that mentioned in the law of the weekly Sabbath. But the intent thereof is not as Rashi presented it, for etc. The full text of the Beraitha of the Torath Kohanim will be mentioned further on by Ramban. for all [weekly] Sabbaths, and also the festivals, are in honor of the Eternal, and yet in not one of them [i.e., the festivals] does Scripture say that they are “unto the Eternal.” Instead, it says it shall be a solemn rest unto you,³⁶Above, 23:24. and in the case of the Day of Atonement it states, It shall be unto you a Sabbath of solemn rest.³⁷Ibid., Verse 32. The text of the Beraitha in the Torah Kohanim [quoted by Rashi] is as follows:³⁸Torath Kohanim, Behar 1:2. “A Sabbath unto the Eternal. Just as it says with reference to the Sabbath of Creation, so is it said regarding the Sabbatical year, a Sabbath unto the Eternal.” But the meaning of a Sabbath unto the Eternal thy G-d³⁴Exodus 20:10. See note above. stated in connection with the Sabbath of Creation, is that on it He ceased from work and rested³⁹Exodus 31:17. and therefore thou shalt not do any manner of work.³⁴Exodus 20:10. See note above. It was with reference to that idea that the Sages, of blessed memory, said that the same expression is also stated in the case of the Sabbatical year, since it is the seventh in [the cycle of] the years [just as the weekly Sabbath is the seventh day in the cycle of days; and the meaning thereof here is that since the seventh year is a Sabbath to the Eternal, as will be explained, we are to desist from working the land].
Now here [in the Torath Kohanim mentioned above, the Rabbis] have roused our attention to one of the great secrets of the Torah.⁴⁰See in Exodus (Vol. II, p. 341, Note 23). Rabbi Abraham ibn Ezra has already given us a hint of it when he wrote: “The meaning of a Sabbath unto the Eternal is like that of the Sabbath-day.⁴¹For just as the Sabbath was given for the purpose of contemplating G-d’s deeds and meditating upon His Torah, so also is the purport of the Sabbatical year, since it is the seventh of the years (Mekor Chayim in his commentary to Ibn Ezra). The secret of the years of the world is alluded to in this place.” [Thus far is Ibn Ezra’s comment.]
Bend now your ear to understand that which I am permitted to inform you about it in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them]. I have already written in Seder Bereshith⁴²Genesis 2:3 (Vol. I, pp. 61-64). that the six days of creation represent [all] the days of the world, and the seventh day is a Sabbath unto the Eternal thy G-d,³⁴Exodus 20:10. See note above. for on it will be the Sabbath to the Great Name, just as we have been taught [in a Mishnah]:⁴³Tamid 7:4. “On the seventh day what psalm did the Levites sing [in the Sanctuary? They sang] A Psalm, a Song. For the Sabbath-day⁴⁴Psalms 92:1. — [a song] for the World to Come, which will be wholly a Sabbath, and rest for life everlasting.” Thus the [seven] days [of the week] allude to that which He created in the process of creation, and the [seven] years [of the Sabbatical cycle] refer to that which will occur during the creation of all “the days” of the world. It is for this reason that Scripture was more stringent regarding [the transgression of the laws of] the Sabbatical year than with respect to those guilty of transgressing all other negative commandments, and made it punishable with exile, just as He was stringent with respect to forbidden sexual relations [for which the punishment of the people, as opposed to that of the individual, is also exile];⁴⁵Above, 18:28. as it is said, Then shall the Land be paid her Sabbaths,⁴⁶Further, 26:34. and He repeated this matter many times: As long as it lieth desolate it shall have rest,⁴⁷Ibid., Verse 35. and it is further said, And the Land shall lie forsaken without them, and shall be paid her Sabbaths.⁴⁸Ibid., Verse 43. “And so we have been taught [in a Mishnah]:⁴⁹Aboth 5:9. Our text of the Mishnah has a variant reading. See my Hebrew commentary p. 167, Note 55. “Exile comes for the delaying of justice, and for the perversion of justice, and for [the neglect of] the year of rest for the Land.” [This stringency of punishment is] because whoever denies it [i.e., the law of the Sabbatical year], does not acknowledge the work of creation and [life in] the World to Come. Similarly the prophet [Jeremiah] was stringent, and decreed exile for neglecting to send [Hebrew] servants to freedom in the seventh year [of their service], as it is said, I made a covenant with your fathers … At the beginning of seven years ye shall let go every man his brother etc.,⁵⁰Jeremiah 34:13-14. — The verse there reads ‘mikeitz sheva shanim’, which is normally translated as “at the end of seven years” (so also in the J.P.S. translation). Ramban in Deuteronomy 15:1, however, brings proofs that the correct meaning in this context is “at the end-year of the seven years”, i.e., at the beginning of seventh year, rather than “at the end of the seventh year.” Thus the Hebrew servant goes free at the beginning of the seventh year [the end-year of the cycle of seven years], and this is indeed the accepted law (Rambam, Hilchoth Avadim 2:1) that he serves for six years. See, however, Yonathan ben Uziel in Jeremiah. for in the case of a servant the seventh year is also like a [complete] Jubilee; and the Jubilee is known also [at the very beginning of the Torah] — from ‘Bereshith’ (In the beginning) to ‘Vayechulu’ (And there were finished)⁵¹In other words, in the Scriptural account of the creation — commencing with the verse, In the beginning … and concluding with ‘Vayechulu’ (And there were finished) (2:1) — the secret of the Jubilee is already hinted at, namely, “that all things, that came into existence in the beginning of time will be finished in the era of the Jubilee (Beiur Ha’lvush to Ricanti who quotes the language of Ramban). — intimating that in the Jubilee everything is to return [to its origin], every man unto his possession, and every man unto his family.⁵²Further, Verse 10. For it is a sure foundation, and he that believeth⁵³Isaiah 28:16. The verse reads: He that believeth will not ‘yachish’ (make haste). Ramban brings out ingeniously a different meaning by saying: he that believeth ‘yacharish’ (will keep silence), suggesting that the student of Cabala must be reticent and careful not to disclose the secrets he has learned. Cf. the phrase in Amos 5:13 — ‘Therefore ‘hamaskil yidom’. (he who understands will keep quiet)! shall keep silence. This is what is meant in saying, ‘v’shavtah ha’aretz shabbath’ (and ‘the land’ shall keep a Sabbath);⁵⁴In Verse 2 before us. The word ha’aretz is here understood as “the earth” in its entirety [not merely one particular part of it], the same interpretation applying to the next verses quoted. See further, Note 194. and ye shall proclaim liberty ‘ba’aretz’ (throughout ‘the land’),⁵⁵Further, Verse 10. for the reference here is to “the land of eternal life” which is alluded to in the first verse [of the Torah],⁵⁶In the beginning G-d created the heavens ‘v’eth ha’aretz’, which means “the land of eternal life.” and of which it is said, ‘v’ha’aretz ezkor’ (and I will remember ‘the land’).⁵⁷Further, 26:42. I have already mentioned this several times.⁵⁸See Vol. I, pp. 110, and 120. Perhaps it is to this that our Rabbis alluded in saying:⁵⁹Rosh Hashanah 21 b. See also Vol. I, pp. 9-10. “Fifty gates [degrees] of understanding were created in the world, and all were transmitted to Moses with one exception.” For each cycle of seven years constitutes “the gate of one house” [creation], and thus He informed him of all existence from beginning to end, with the exception of the holy Jubilee.

כי תבואו אל הארץ, a reference to the land west of the river Jordan (Torat Kohanim 2)

דנר אל בני ישראל, "speak to the children of Israel, etc." The reason the Torah repeats דבר ואמרת is that this legislation involves both a prohibition to work the land (for a limited period) as well as denying oneself ownership of what one's field or orchard produces during that year (especially the fruit of the trees which grow without planting). The Torah uses the relatively harsh expression דבר to introduce the prohibition to work the land seeing it is difficult for a farmer to reconcile himself to such a commandment. The expresssion ואמרת applies to the requirement to declare one's produce הפקר, i.e. accessible to anyone who finds it, something which does not involve too much hardship as the farmer becomes the beneficiary of his neighbour's parallel declaration. Moreover, G'd's promise that the land would produce an extra generous harvest during the sixth year of the cycle (compare verse 21) will gladden the heart of the farmer and reconcile him to loss of ownership of what his own field or orchard produces during the seventh year.

ושבתה, an expression of idleness.

שבת לה', “as a kind of Sabbath in honour of Hashem.” Nachmanides observes that in connection with all the festivals the Torah mentions such expressions as שבת or שבתון, describing various degrees of abstention from work, whereas nowhere else do we encounter the expression שבת לה', “a Sabbath for Hashem,” as we find it concerning the weekly Sabbath which is testimony that Hashem has created the universe in six days. (Compare Exodus 20,10 as well as the second version of the Ten Commandments in Deuteronomy.) It is fairly clear then that the sh’mittah legislation too is meant to pay homage to the fact that G’d created the universe in six stages. Our sages consider the duration of that universe as meant to endure for 6000 years, paralleling the “days” it took to create. The seventh millennium, by contrast, would be of a different order altogether, work in the manner in which we know it not being performed during that millennium. As a result of such considerations, anyone who denies the validity of the sh’mittah in thought or deed is equivalent to someone who denies that G’d created the universe in six days and that there is a world to come beyond the world in which we find ourselves on this planet. This is the reason why the Torah has been so strict with warnings about the dire consequences to the nation if this legislation were to be disregarded, and why there are so many apparently stringent regulations connected to the observance of the sh’mittah legislation. Non-observance of this positive commandment [usually carrying a relatively minor penalty Ed.] is followed by the exile of the nation, a punishment equal to the violation of non-observance of the negative commandments of incestuous or immoral sexual relationships! (Compare Leviticus 27,34)

The Shabbos of Ccreation. You might ask: What has this [Shabbos] to do with that [the Sabbatical year]? The answer is: A person sometimes stops plowing his land for its benefit, so that the land should be fertile. Therefore, Rashi explains, “As it was said regarding the Shabbos of creation.” I.e., it says there (Shemos 20:10), “But the seventh day is Shabbos to Hashem, your God,” since the Holy One rested on the seventh day. Here too, we are commanded to keep the Sabbatical year in the seventh year in order to remind us that the Holy One rested on the seventh day. And the verse is commanding to not plow the land for the sake of Hashem, and his intent should not be for his own benefit.

The land shall be at rest. There are differing opinions about the reason for this mitzvah. Many say that the reason the land should rest is so that it will continue to be fertile for planting, and this is the reason favored by Rambam in Moreh Nevuchim. However, many disagree with him. They say that if the Torah was concerned about the land becoming infertile, why should they be liable exile for not keeping shemittoh? Their punishment would be the natural consequence that the land becomes infertile. Furthermore, this is not “a Shabbos for Hashem” but rather for the land. Additionally, why does it say (26:34): “The land will then be appeased for its Shabbosos”? What does it have to gain that Israel will be exiled from it and non-Jews will settle there? They will work the land incessantly!

כי תבואו, “when you will come;” what follows will be applied after the land has been conquered, and distributed to the tribes who have settled there. If this were not so, what would be the meaning of such words as: “your vineyards, your fields,” unless the ownership of these fields and vineyards had already been established and each one of the people addressed knew the boundaries of their land?

ושבתה הארץ, .a reference to the soil intended for farming.

Another reason why the apparent duplication of דבר ואמרת is justified is the dual nature of the "Sabbath" i.e. rest, of the land. One aspect of this legislation is that the King commanded us to let the land lie fallow, ergo we carry out this command. 2) Although the practical performance of this commandment involves the relationship between man and man rather than the relationship between man and G'd, our obligation to comply is anchored in our relationship with G'd, i.e. the fact that the gift of the land to the Jewish people had been made conditional on our observing the Torah. When G'd did not say: "I have given you the land," but "I am giving you the land," He made it plain that the condition which is attached to that gift is an ongoing one, i.e. the land never became ours irrevocably. The word דבר therefore alludes to G'd's right to legislate; the word ואמרת on the other hand, refers to the social element of this legislation which also is the prerogative of the King to legislate. The Torah is under no obligation to furnish us with the reasons which motivated G'd the legislator, when He commanded us to perform these statutes.

In order to resolve a number of fine details in the language of this parshah I would say that the reason for this mitzvah is to implant the character traits of faith and trust in Hashem in the people of Israel. Hashem was concerned that perhaps when they would come to the land they would work the soil in the natural way, and when they would be successful they would forget Hashem and remove their trust from Him. They would think that ‘their might and the power of their hand have made them this wealth,’ and the world goes along in its natural way. They would think that the land belongs to them; they are the masters and no one else. Therefore, Hashem took them out of the natural way altogether, for within six years the nations of the world plant their fields for two years and let one year lie fallow, so the land will not be weakened. However, Hashem said, “For six years you shall plant your field,” year after year, and I promise you that it will be more and more fertile and will not weaken. Also, there will be a miracle within a miracle. After having sown the fields for six years, if the sixth year would not be weaker, at least it would not be more fertile. But Hashem declares: On the contrary, in the sixth year it will be much more fertile, to the point where it says (v. 21): “I shall command My blessing to you in the sixth year and it will produce [enough] for three years”.

ושבתה הארץ, “the land is to observe a rest, ‘Sabbatical;’” seeing that we might understand this term as referring only to a prohibition not to dig in the land for treasure, not to dig irrigation canals, etc., the Torah spells out that we must not plough, put seed in the ground, nor dig for wells, either. Neither must we perform work for the betterment of orchards or vineyards, which do not need to be ploughed every year.

'שבת לה, so that during this whole year the farmer instead of “serving” the soil which requires cultivation, will turn his efforts to serving G’d directly instead. Just as the weekly Sabbath is a day set aside for intensive service of the Lord, so the sh’mittah year is to serve the same purpose. (compare Exodus 20,9)

ושבתה הארץ שבח לשם, "and the land shall keep a Sabbath for G'd." What precisely does the Torah have in mind here? If the Torah refers to the seventh year, this is already stated in verse 4, "in the seventh year shall be a Sabbath of solemn rest for the land."

'שבת לה, “a Sabbath for the Lord;” the legislation is not because the land is tired after producing crops six years in a row, but the Sabbath of the land is to remind you that the land belongs to Me, though you are its tenants.

We must therefore understand this verse as belonging to the previous verse in which G'd proclaimed that He was giving us the land. Our verse is a codicil, i.e. that G'd has made a reservation concerning that gift. The reservation is that we, the new "owners," agree to to let the land rest from time to time; "to G'd," i.e. to the G'd who still has title to the land. In verse 4 the Torah defines the nature of this "rest," i.e. when and for how long it is to occur. First we are to work the land for six consecutive years and only the seventh year is to be a year of rest. If the Torah had not written the verse ושבתה הארץ and contented itself with verse 4, I would not have known that G'd had reserved a claim to that land for Himself.

'שבת לה; Rashi understands these words as meaning: “a Sabbath in honour of My name;” what he means is that you are not to understand this law as designed to teach you how to farm efficiently by giving the land a breather every seven years, but you are to demonstrate that you observe the Lord’s commandments.

Upon closer examination we find that G'd was extremely kind in this matter. Generally speaking when a gift is conditional, such a gift may be revoked when the party who received it violates the condition attached to it. In this instance G'd did us a favour by retaining part of the land He had given us as a conditional gift. When the Jewish people violated the conditions of the gift by not observing the Shemittah legislation they did not lose the entire land but merely had to recompense G'd for having deprived Him of what He had reserved for Himself, i.e. the seventh year, the שבת לשם. We find proof of this in 26,34-35 where the Torah writes: "then the land shall be paid her Sabbaths, …the rest it had not had, etc." As a result of G'd retaining part ownership of the land of Israel the gift part of the land will never be cancelled.

The reason why the Torah wrote the word ושבתה next to the words אשר אני נותן is connected to what we learned in Baba Metzia 23 that when a Torah scholar identifies an object he claims as belonging to him this is accepted without an accompanying oath. G'd's word is certainly at least as trustworthy as that of the greatest Torah scholar and there was therefore no need for Him to use an oath when giving the land of Israel to us. Besides, the gift may be considered an act of charity and G'd's utterance concerning it is to be considered as equivalent to a vow (compare Rosh Hashanah 6) so that the words ושבתה הארץ immediately after the promise אשר אני נותן are actually part of the gift itself and not an afterthought. If the Torah had relied only on verse 4 the שמטה legislation could no longer have been considered as an integral part of the gift of the land. The verse speaking about our working the land for six consecutive years, etc., would have constituted an interruption of the subject matter.