Shemitah and Self-Definition: Why Jews Failed to Observe Sabbatical Laws

Full Summary

Rabbi Zweig addresses several perplexing questions about the mitzvah (מצוה) of shemitah (sabbatical year). First, why does the Torah (תורה) specifically mention 'behar Sinai' in connection with shemitah when all mitzvot were given at Sinai? Second, why did the Jewish people consistently fail to observe shemitah throughout history, leading to the 70-year Babylonian exile corresponding to the neglected sabbatical cycles? Most puzzling is that the Torah promises three years of produce in the sixth year to sustain people through shemitah - if they're paid in advance, what's the difficulty in observance? The Gemara (גמרא) in Kiddushin reveals that the punishment sequence for violating shemitah laws begins not with working the land, but with selling the fruits that grow naturally during the sabbatical year (peiros shemitah). This seems minor compared to actual agricultural work, yet it triggers a cascade of punishments: selling movable property, real estate, houses, borrowing with interest, and ultimately being sold into slavery. Rabbi Zweig explains that the core issue isn't financial but psychological. The Gemara in Sanhedrin states 'adam l'amal yulad' - man is created for work. This doesn't merely mean physical labor, but rather that humans define themselves through their choices and efforts. A person cannot define themselves by gifts received from others, only by what they produce and accomplish. Land ownership in Eretz Yisrael represents the ultimate form of self-definition because it connects a person to their ancestral heritage and future legacy. Unlike temporary possessions, inherited land in the Holy Land provides a sense of eternal identity spanning generations. This creates an almost irresistible drive to engage with the land, even in small ways like selling naturally growing produce. The selling of peiros shemitah, though seemingly minor, represents a fundamental rejection of shemitah's message. When someone sells these fruits, they're asserting ownership and maintaining their identity as a landowner, contradicting the year's purpose of recognizing that the land belongs to God. The Rambam (רמב"ם) views this not as a formal prohibition but as an expression of misplaced ownership feelings. The principle 'kivan she'over adam aveira v'shona, na'aseit lo k'heter' (when one repeats a transgression, it becomes permissible to him) appears in this context because choices fundamentally change a person. Free will isn't just about decisions - it's about self-creation. Each choice becomes part of one's identity, making subsequent similar choices easier and more natural. Rashi (רש"י)'s explanation that food during shemitah years carries special blessing (a little provides great satisfaction) addresses a deeper point. When people demand tangible security ('what will we eat?'), God provides three years of produce in advance. However, this financial security actually undermines shemitah's spiritual goal. If someone lives off stored produce during the seventh year, they can still maintain their identity as a successful farmer rather than recognizing their dependence on God. The mention of 'behar Sinai' specifically with shemitah teaches that proper Jewish self-definition must stem from the Sinai experience - accepting the identity of 'eved Hashem (ה׳)' (servant of God) rather than landowner. Only with this foundational identity can one successfully observe shemitah, because it provides an alternative source of self-definition when work-based identity is temporarily suspended. This explains why even the most righteous generations struggled with shemitah - it challenges the most basic human psychological need for self-definition through productive activity.