Bhar

Par sh at B 'har A Sa ba th For G-d Ra bbi Ari Kahn And G-d spoke to Moshe at Mount Sinai, saying: ‘Speak to the Children of Israel and say to them, When you enter the land which I am giving to you, the land shall rest, a Sabbath unto the Lord’ (25:1-2) The Torah proceeds to give detailed instructions regarding the laws of Shmita - the sabbatical year. There are two idiosyncrasies which concern the commentaries: First, why was it necessary for the Torah to stress that this law was given at Mount Sinai? Second, why is this law taught in such detail, while other basic concepts in Judaism are transmitted mainly through extensive comments in the oral tradition and only limited text, what the Talmud calls "mountains held by a thread" (Chagiga 10a)?1 Rashi cites the Midrash, What is the connection between Shmita and Mount Sinai? Were not all mitzvot taught at Sinai? Just as Shmita was taught with general principles and detail at Sinai, so were all the mitzvot taught with general principles and detail at Sinai.(Comments to 25:1) Rashi has noted in his explanation both peculiarities, but in a sense, his answer begs the question. Why was Shmita chosen as the archetypal commandment? Surely any of the 613 mitzvot would be have equally appropriate. There must something intrinsic to Shmita which caused it to be chosen. The Ramban makes reference on numerous occasions to a mystical tradition which contains within it a key to understanding the laws, and indeed the entire process, of Shmita. Now here [the Rabbis] have roused our attention to one of the great secrets of the Torah. Rabbi Avraham Ibn Ezra has already given us a hint of it when he wrote; "the meaning of a ‘Sabbath unto the Lord’ is like that of the Sabbath day. The secret of the years of the world is alluded to in this place" [thus far citation from Ibn Ezra]. Bend now your ear to understand that which I am permitted to inform you about, in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them].(Ramban Commentary to the Torah 25:2) Commenting on the opening verse of our parsha the Ramban cites Rabbi Avraham Ibn Ezra, who alluded to what the Ramban calls “one of the great secrets of the 1

Mishnah. [The laws concerning] the dissolution of vows hover in the air and have nought to rest on. The laws concerning the Sabbath, festal-offerings, acts of trespass are as mountains hanging by a hair, for they have scant scriptural basis but many laws. [The laws concerning] civil cases and [Temple] services, levitical cleanness and uncleanness, and the forbidden relations have what to rest on, and it is they that are the essentials of the torah.

Torah”. The explanation of the Ibn Ezra is somewhat cryptic, but before we analyze his comments and the Ramban’s explanation, let us first see other instances where the Ramban makes reference to this particular mystical tradition. Commenting on the very first verse of the Torah, the Ramban explains why the Torah had to begin with “In the beginning G-d created heaven and earth.” After stating that belief in G-d, who created and sustains the universe, is the starting point and basis for all belief, the Ramban adds: The answer is that the process of creation is a deep mystery not to be understood from the verses, and it cannot truly be known except through the tradition going back to Moses our teacher who received it from the mouth of the Almighty, and those who know it are obligated to conceal it.(commentary on the Torah, Bereishit 1,1) From Ramban’s previous comments we know that Shmita is somehow connected to Shabbat, thus the verse “Shabbat for G-d,” referring to Shmita. Elsewhere, in a discussion of slavery, Ramban links the two topics once again: The question he raises considers why slavery is mentioned before all the other laws in the section of Mishpatim: It also contains a remembrance of the creation just as the Sabbath does, for the seventh year signals to a servant a complete rest from the work of his master, just as the seventh day of the week does. There is in addition a seventh amongst the years, which is the Jubilee, for seven is the chosen of the days, of the years, and of the Sabbaticals and they all point to one subject, namely the secret of the days of the world (i.e., the age of the world).... therefore this Commandment deserved to be mentioned first, because of its extreme importance, alluding as it does to great things in the process of creation (Exodus 21:2 ) Again Ramban uses the term "process of creation" - Ma’asaeh Bereishit, but now Ramban connects Ma’aseh Bereishit with the age of the world. The implication is that speculation about the age of the earth would be included in the list of mystical topics which may not be taught publicly (see Mishna Hagiga 2:12), and therefore Ramban is cautious in his comments. Ramban was one of the greatest Kabbalists of his time, and we can assume that he would have connected the idea of Shmitta with mystical considerations without any assistance from Ibn Ezra. In fact, Ramban writes elsewhere: Rabbi Abraham Ibn Ezra already intimated it when he wrote `the secret of the years of the world is alluded to in this place;' nowhere else in Ibn Ezra`s works is there a better statement than this which is indicative of his good [understanding of] Kabbala. (Writings of Ramban (english) page 117) 2

The [subject of] forbidden relations may not be expounded in the presence of three, nor the “Work of creation” in the presence of two, nor [the “Work of] the chariot” in the presence of one, unless he is a sage and understands of his own knowledge.

The Ramban refers here to a passage in Ibn Ezra’s writings, which concerns the age of the earth, and the duration of the earth. The Ramban was privy to a teaching which is reported in an ancient mystical treatise called “Sefer HaT’munah” - the Book of the Picture. The Sefer HaT’munah teaches that there is a cosmic Shmita cycle, which effects the creation and duration of existence. The teaching itself is alluded to in a passage in the Talmud: R. Kattina said: ‘Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate, as it is written, “And the Lord alone shall be exalted in that day”…’ It has been taught in accordance with R. Kattina: Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven shall be fallow, as it is written, ‘And the Lord alone shall be exalted in that day,’ and it is further said, ‘A Psalm and song for the Sabbath day, meaning the day that is altogether Sabbath’ And it is also said, ‘For a thousand years in Thy sight are but as yesterday when it is past.’ (Sanhedrin 97) The idea which is taught in this passage is quite well known; the world is destined to exist 6000 years, followed by the culmination of history. Rather than choosing the more familiar model of days of the week and Shabbat, the Talmud utilized the model of Shmita to illustrate this concept. We cannot help but notice, though, the major difference between Shabbat and Shmita: Shabbat is 6 days of work and one of rest, Shmita is 6 years of work and one of rest. But Shmita does not exist within a vacuum. Shmita is part of a greater system known as Yovel - Jubilee. At the end of 7 Sabbatical years is the great Jubilee, in which everything returns to its natural place. The Sefer HaT’munah sees our existence within this larger framework of Shmita and Yovel. While existence as we know it may come to an end in the year 6000, another cycle may be awaiting us. Furthermore, as Ramban said, belief in a G-d who created and sustains the universe is basic to Judaism. There is a secret, unfathomable from the verses alone, regarding creation; namely, that there may have been cycles before ours. “In the beginning G-d created heaven and earth” refers to the very beginning arguably, in a previous cycle. The mystical commentaries have traditions and/or speculate regarding the question of which cycle we are in now: 3 In a Kabbalistic tract entitled Ma’arechet Ha’Elokut it says "we don’t know in which cycle we exist... however it would seem that we are not in the first.4 R’ Dovid ben R’ Yehuda haHasid, in "Livnat Hasapir," held the opinion that the progression of the worlds are in an ascending order within the "S’firot" and not a descending one, hence the first cycle, rather than the last, is "Malchut", while the last would be "Chesed". While others believe that we are in fact in the Sefira of "Gevura" or strict judgment (the second S’fira ). This in fact would seem to be the accepted view.5 3

4 5

See Israel Wienstock "Studies in Jewish Philosophy and Mysticism" (hebrew title, "Bimaglie Hanigla ViHanistar" )162166 The work is attributed to R` Peretz ,page 189b Mantoba , Mikor Chaim 1963. See Wienstock 163

Rav Yakov b. Sheshet of Gerona, a contemporary of Ramban,6 believed that we are in the cycle of “Din”7. A student of Ramban, Yitzchak from Acre also felt this is the cycle of Gevura: "This world, the Shmita (cycle) which we are in, is the S’fira of Gevura, as we see all the punishments in this world are via fire" (Yitzchak from Acre commentary on Sefer Yetzira) 8 Rav Yitchak from Acre returns to the topic of cosmic Jubilees in another treatise, where he states: "I, The insignificant Yitzchak of Acco have seen fit to write a great mystery that should be kept very well hidden. One of G-d’s days is a thousand years, as it says `For a thousand years in Your eyes are as a day ...' Psalms 90:4 . Since one of our years is 365 1/4 days, a year on high is 365,250 of our years... This is to refute those who believe the duration of the world is only 49,000 years which is seven Jubilees”( Otzar Hachaim pp.86b-87b )9 The language which R' Yitzchak employs is somewhat reminiscent of Ramban. He speaks of "a great secret which should remain very well hidden ". He also gives a key to unlock the mystery. When we speak of time, inevitably we speak from a human perspective. Yet this vantage point seems unjustified, inappropriate, prior to the appearance of humanity. The Jewish tradition, as we saw above, treats Gd’s day as if it were a thousand human years. If we were to apply R' Yitzchak's tradition, we would find that each cycle of 7000 years is actually 2,556,750,000 years from man's perspective. We should also note that R' Yitzchak was of the opinion that our history is not in the first cycle, but the cycle of "Din", which is normally understood as being the second cycle. If that is the case, when we speak of 5758 years, what we mean to say is 2.5 billion years of prehistory, after which Adam initiates our cycle, and our counting of time. [However, if "Din" is the 6th cycle, as per the opinion cited above, 5 cycles of 7000 years or 35,000 years as seen from G-d’s perspective-- 12,783,750,000 years when seen from human perspective--transpired before Adam. We must note, that aside from a desire to approximate the current scientific understanding, we would have no reason to assume that when R' Yitzchak says Din he really means the 6th cycle. We should also note at this point that R' Yitzchak is not dealing with the question of the age of the world, rather with the duration of the world.10] There has been some misunderstanding on this point in recent years. Rabbi Aryeh Kaplan, who had intimate knowledge of both physics and Kabbala, has taught and 6

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In fact this view has been attributed to Ramban, see Wienstock idem. note 47 (who shows how R. Yakov cleverly hid his own name in the title See Shemot Rabba 30:13 "with din the world was created" therefore the name of G-d associated with "din" | "Elokim" is used exclusively in the creation story. Writings of Ramban vol. 2, 363 (heb.) Yitzchak from acre commentary on Sefer Yetzira Kiriat Sefer 31, 1957 pg. 392 Otzar Hachaim pp.86b-87b If I am correct on this point, then the question would arise when is the messiah to arrive according to R' Yitzchak after 6000 man years or 2.2 billion years?

written of this system in general and the understanding of R' Yitzchak in specific. R' Kaplan, in a speech delivered to the association of Orthodox Jewish Scientists in 1979 [keynote address, midwinter conference February 18th, 1979] asserted that the view of R' Yitzchak is correct and we must multiply each day by 1000. He further asserts that the most authoritative interpretation of the Sefer HaT’muna is the Livnat HaSapir, who believes that we are presently in the 6th cycle: "When Adam was created the world was 42,000 years old." By multiplying 42,000 by 365,250, R' Kaplan concludes that the universe is 15 billion years old according to this tradition . There are a number of problems with this approach. R' Yitzchak, whose system multiplies one day by 1,000 years, does not say we are in the 6th cycle, rather that we are in "Din", which would seem to be the second cycle. The Livnat HaSapir, who says we are in the 6th cycle, does not multiply a day by 1000 years. Furthermore, even if we are in the 6th cycle, the world has had 5 cycles pass, each of 7,000 years totaling 35,000 at the appearance of Adam and not 42,000. Speculation was put to rest by the Ariza”l, who maintained that the cosmic Jubilees referred to by the Sefer HaT’munah refer to spiritual upheaval in the “S’firot” and not historical fact. Whether we adopt this view or the alternate view of the Ramban who contends that the age of the world is the subject of the Torah’s detailed information about the Shmita cycles, the deep theological significance of this topic of Shmita is clear. This, then, would answer the first question we raised at the outset regarding the great lengths to which the text goes in explaining Shmita. We then return to our second question: Why does the Torah stress that this law was given at Mount Sinai? Rabenu Bachaye, commenting on the Ramban, raises the following question: When it says that G-d spoke these details about Shmita and Yovel at Sinai, is this referring to the first time Moshe ascended Mount Sinai, or the second? Rabenu Bachaye says that it must be the second, because in Parshat Mishpatim there is a brief reference to the laws of Shmita: “For six years you shall sow the land and gather its fruits, but the seventh year you shall let it rest and lie fallow, that the poor among you may eat, and what they leave the beast of the field shall eat. In like manner you shall deal with your vineyard, and your olive grove. (Shmot 23:10,11) Here, the Torah does make mention of the laws of Shmita, but with nowhere as much depth or detail as it does in Parshat B’har. Therefore, Rabenu Bachaye asserts that the first time Moshe ascended Mount Sinai he brought back all the laws as written in Mishpatim. The second time that Moshe came down, he brought detailed laws, as they appear in Parshat B’har. What is curious is that the laws as stated in Mishpatim make no reference to Yovel. This may be a function of the general terseness of Mishpatim; all the laws in Mishpatim are more detailed than the text itself indicates. Another possibility is that certain laws were not written because they were not

applicable, a suggestion that appears somewhat antinomian and necessitates clarification: The laws of Shmita parallel Shabbat, six years work and one year of rest. This rest is significant for the land and the worker alike. The Yovel has no apparent parallel with Shabbat. It is a time when all land returns to its original owner. In a word, Shmita is a time of renewal while Yovel is a time of complete return. The Torah instructs that the Shofar be blown in the Yovel on Yom Kippur. Then you shall call the sound of the Shofar to sound on the tenth day of the Seventh month, on the Day of Atonement, you shall sound the Shofar throughout the land.(25:9) The verse seems quite clear, but for one question: If these details were taught when Moshe ascended the mountain the first time, the reference to Yom Kippur would be inappropriate. Yom Kippur came into existence when the people were forgiven for the sin of the Golden Calf. The sin was committed while Moshe was on Sinai the first time, and the people were granted forgiveness only when Moshe ascended the second time. This would support the position of Rabenu Bachaye that this section was taught when Moshe was on the Mountain the second time. We can see a parallel between Yovel and Yom Kippur. Yom Kippur is known as “Shabbat Shabbaton” the Sabbath of Sabbaths. Yovel is the time that comes after 7 Shmitot - also a “Sabbath of Sabbaths” of sorts. Moreover, had there not been a sin of the Golden Calf there would not have been a Yom Kippur. Had there not been a sin of the Golden calf, the punishment of exile would never have entered the lexicon of Judaism. R. Eleazar further stated: What is the purport of the Scriptural text: “Graven upon the Tablets”? If the first Tablets had not been broken the Torah would never have been forgotten in Israel. R. Aha b. Jacob said: ‘No nation or tongue would have had any power over them; for it says: ‘Graven’ (harut); read not ‘harut’ but ‘herut’ (freedom)’. (Eruvin 54a). The sin of the Golden Calf took place due to a basic lack of trust in G-d. This breach of trust served as the negative spiritual precedent for future generations who sinned similarly and were exiled. Our sages teach us that one of the reasons for the exile was laxity in the observance of Shmita. Exile comes to the world for idolatry, for incest and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. (Avot 5:9) This idea is implicit in the verse in next week’s parsha which describes the exile: “Then the land will enjoy her Sabbaths” (26:34) Exile is the result of (among other things) the lack of observance of Shmita. Exile as a concept comes into existence as a result of the Golden Calf, when the people displayed their lack of trust in G-d. Exile is directly related to the lack of trust in G-d, which is indicated by the rejection of the laws of the Sabbatical year, when

one who trusts in G-d need not work the land. The Torah promises sustenance directly from G-d during the Sabbatical year, and those who do not rely on this explicit promise are punished by exile. And if you shall say, What shall we eat the seventh year? Behold, we shall not sow, nor gather in our produce. Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. (25:20,21) In this sense, the Sabbatical year and its message of renewal reminds us of Adam prior to the sin, possessing no need to work, existing in the shadow of G-d. And to Adam he said, ‘Because you have listened to the voice of your wife, and have eaten of the Tree, of which I commanded you, saying, You shall not eat of it; cursed is the ground for your sake; in sorrow shall you eat of it all the days of your life. Thorns also and thistles shall it bring forth to you; and you shall eat the herb of the field. In the sweat of your face shall you eat bread, till you return to the ground; for out of it you were taken; for dust you are, and to dust shall you return. The sin and its punishment in the generation of Moshe mirrored the sin of Adam and his exile from the Garden. The Golden Calf changed the course of history in its own way, just as the sin of Adam did. In the aftermath of the Revelation at Sinai, the Jewish People were to enter the Land of Israel immediately, with Moshe himself leading the victorious march. This should have resulted in the immediate building of the Temple in Jerusalem, with Moshe as king and Aharon as Kohen Gadol. Such a Temple never would have been destroyed. The Word of G-d would have spread like wildfire throughout the world. Moshe would have been the Messiah. But this dream never materialized. It was shattered by the sin of the Golden Calf. A people who did not trust in G-d sufficiently could not mend the world, even with the greatest leaders. There would be exile. Lack of trust in G-d would, once again, bring exile. For this reason, of all the commandments, Shmita was repeated with explicit detail when Moshe came down from Sinai for the second time. The relationship with Mount Sinai is clear: Shmita, as the essential mitzva of trust in G-d, is a prototype, a “cure” for the lack of faith expressed in the sin of the Golden Calf. Had the Jews not been lacking in this area, there would not have been a need for Moshe to ascend the mountain a second time, and there would not have been any such thing as exile. 11The very existence of the Jews in the Land depends on the observance of Shmita. Just as there was now a need for a Yom Kippur to forgive the Jews for the Golden Calf, there must now be a Jubilee, a time of complete return, a national return or renaissance. Trust in G-d, as indicated by observance of Shmita, is the path to our final destiny of a world perfected. 11

Furthermore, had there been no lack of faith and the resultant sin of the Golden Calf, the entire Torah would have been given in detail within the Aseret HaDibrot. See my comments on Parshiot Yitro and Mishpatim.