Introduction
In his commentary on the Torah, Ramban1 writes, “Scripture speaks about the lower realm, but alludes to a higher plane.”
The way this statement is commonly understood is that all the narratives of the Torah actually occurred, as related and with all their details, and they must be understood in accordance with the straightforward understanding of the Biblical text. Nevertheless, the Torah also contains a loftier meaning, alluding to concepts that exist in the spiritual realms.
Rama of Fano2 and Shalah3 changed the order of Ramban’s words, stating, “The Torah speaks in the sublime realms and alludes to this lowly [earthly] plane,” i.e., not only can the words of the Torah be interpreted according to their inner, spiritual meaning – the way the Torah exists in the higher realms – but also this is their fundamental meaning.
It is true that, as the Talmud states, “the interpretation of Scripture never departs from its simple, literal meaning.”4 Nevertheless, that simple, literal meaning is the outward manifestation of an inner truth, and that truth is the real meaning of the verse or law in question.
This concept applies not only regarding the narratives of the Torah, but also regarding its laws and halachic requirements. The Torah’s laws are intended to enable us to align ourselves with, and give expression to, its spiritual intent.
These ideas are reflected in the sichah that follows. The Rebbe discusses the interrelation of the observance of the Sabbatical (Shmittah) and Jubilee (Yovel) years and the spiritual levels they represent, showing how these levels are manifest in our relationship with G‑d.
The Yovel represents a level of spiritual awareness so deep that it frees a person from all other concerns. The Sabbatical year represents the service of kabbalas ol, the acceptance of the yoke of G‑d’s sovereignty. When these two services are coupled together, the bittul that kabbalas ol generates within a person is infused with the comprehension of its positive quality, and that generates satisfaction. However, even when kabbalas ol exists independently, without the influence of true understanding, it brings us into a relationship with G‑d that reflects the core of our being.
When Is the Observance of the Sabbatical and Jubilee Years Required
Based on the verse,5 “You shall proclaim freedom throughout the land for all its residents,” the Talmud6 explains that the laws of the Jubilee year (Yovel) apply only when “all the land’s residents dwell in it,” i.e., when the entire Jewish people live there. Therefore, “after the exile of the tribes of Reuven, Gad, and half the tribe of Menashe,7 [the observance of] Yovel was nullified.”
אאוֹיפְן פָּסוּק "וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל יוֹשְׁבֶיהָ"א זָאגְט דִי גְמָרָאב, אַז דֶער דִין פוּן יוֹבֵל אִיז נָאר "בִּזְמַן שֶׁכָּל יוֹשְׁבֶיהָ עָלֶיהָ" אוּן דֶערְפַאר אִיז "מִשֶּׁגָּלוּ שֵׁבֶט רְאוּבֵן וְשֵׁבֶט גָּד וַחֲצִי שֵׁבֶט מְנַשָּׁה בָּטְלוּ יוֹבְלוֹת".
Nevertheless, the Talmud relates8 that even in the era of the Second Beis HaMikdash – when the entire Jewish people no longer lived in Eretz Yisrael – the Yovel year was still counted and sanctified9 in order to sanctify the series of the seven Sabbatical (Shmittah) years. To explain: The reckoning of the Sabbatical years begins in the year after the Yovel. (This follows the opinion of the Sages10 who maintain that the fiftieth year is not included in the reckoning of the Sabbatical years.) Therefore, the Yovel was counted in that era “so that the Sabbatical years would [be observed] at the appropriate time.”11
פוּנְדֶעסְטְווֶעגְן זָאגְט דִי גְמָרָאג, אַז אוֹיךְ בִּזְמַן בַּיִת שֵׁנִי הָאט מֶען גֶעצֵיילְט [אוּן מְקַדֵּשׁ גֶעווֶעןד ] דִי שְׁנַת הַיּוֹבֵל – בִּכְדֵי "לְקַדֵּשׁ שְׁמִיטִּין": הֱיוֹת אַז דֶער חֶשְׁבּוֹן פוּן דִי שְׁנוֹת הַשְּׁמִיטָּה פַאנְגְט זִיךְ אָן פוּן דֶעם יָאר ווָאס נָאךְ שְׁנַת הַיּוֹבֵל [וּכְדַעַת רַבָּנָןה אַז שְׁנַת חֲמִשִּׁים "אֵינָהּ מִן הַמִּנְיָן"], דֶערִיבֶּער הָאט מֶען אוֹיךְ דַאן גֶעצֵיילְט דִי יוֹבְלוֹת "כְּדֵיו שֶׁיָּבוֹאוּ הַשְּׁמִיטִּין בִּמְקוֹמָן".
Tosafos12 questions this approach, noting that Talmud Yerushalmi13 states, “In an era when the release of the Yovel14 is not observed, the release of the Sabbatical year15 is not observed.”16 Accordingly, in the era of the Second Beis HaMikdash, when [“the observance of] the Yovel was nullified,” there was no obligation to observe the Sabbatical years.
פְרֶעגְט דֶערוֹיף תּוֹסְפוֹתז : עֶס שְׁטֵייט אִין יְרוּשַׁלְמִיח אַז "בִּזְמַן שֶׁאִי אַתָּה מְשַׁמֵּט יוֹבֵל אִי אַתָּה מְשַׁמֵּט שְׁבִיעִית"ט. הַיְינְט ווִיבַּאלְד אַז בִּזְמַן בַּיִת שֵׁנִי "בָּטְלוּ יוֹבְלוֹת", אִיז דָאךְ שׁוֹין בְּמֵילָא דַאן קֵיין שְׁמִיטָּה אוֹיךְ נִיט גֶעווֶען?
Rashi17 takes the position that the observance of the Sabbatical years in the era of the Second Beis HaMikdash was merely a Rabbinic ordinance. According to his understanding of the Scriptural Law, there is no obligation. However, Tosafos18 maintains that according to the Talmud Bavli – which states, “the Yovel year was counted to sanctify the Sabbatical years” – the observance of the Sabbatical year was mandated by Scriptural Law, even when the Yovel was not observed. This approach runs contrary to the approach of the Talmud Yerushalmi mentioned earlier.
רַשִׁ"י לֶערְנְטי, אַז דִי שְׁמִיטִּין בִּזְמַן בַּיִת שֵׁנִי זַיְינֶען גֶעווֶען בְּלוֹיז מִדְּרַבָּנָן. אָבֶּער תּוֹסְפוֹת הַאלְטיא, אַז לוֹיט דֶער גְמָרָא "מָנוּ יוֹבְלוֹת לְקַדֵּשׁ שְׁמִיטִּין", אִיז שְׁמִיטָּה נוֹהֵג מִדְּאוֹרַיְתָא אוֹיךְ ווֶען סְ'אִיז נִיטָא קֵיין יוֹבֵל, נִיט ווִי דֶער יְרוּשַׁלְמִי.
Seeing Spiritual Reality Mirrored in Halachah
As is well known,19 the rulings of the Sages of the Mishnah and Gemara were prompted by their vision of the matters as they exist in the spiritual realms and, on that basis, they delivered their ruling regarding how to conduct ourselves on this material plane.20 Every Sage perceived matters in the spiritual planes according to the source of his soul and its spiritual character. Therefore,21 there are many differences of opinion among the Sages regarding various laws. Because of the level of the source of his soul, one Sage understood that a ruling should follow one approach. However, another Sage, whose soul was rooted in a different spiritual source, understood that law differently and ruled according to the way his personal spiritual approach influenced his understanding.
בעֶס אִיז יָדוּעַיב, אַז דִי פִּסְקֵי דִינִים פוּן דִי תַּנָּאִים וְאַמוֹרָאִים זַיְינֶען גֶעקוּמֶען דוּרְךְ דֶעם ווָאס זֵיי הָאבְּן גֶעזֶען דִי עִנְיָנִים ווִי זֵיי זַיְינֶען לְמַעְלָה אוּן לוֹיט דֶעם הָאבְּן זֵיי גֶע'פַּסְקֶ'נְט דִי דִינִים לְמַטָּהיג. אוּן הֱיוֹת אַז יֶעדֶער תַּנָּא אוּן אַמוֹרָא הָאט גֶעזֶען דֶעם עִנְיָן לְמַעְלָה כְּפִי שֹׁרֶשׁ פוּן זַיְין נְשָׁמָה, דֶערִיבֶּעריד זַיְינֶען פַארַאן כַּמָּה פְּלוּגְתּוֹת אִין פַארְשִׁידֶענֶע דִינִים, ווַיְיל מִצַּד דֶער מַדְרֵיגָה פוּן שֹׁרֶשׁ הַנְּשָׁמָה פוּן אֵיין תַּנָּא אִיז דֶער דִין בְּאוֹפֶן כָּזֶה, אוּן מִצַּד מַדְרֵיגַת שֹׁרֶשׁ הַנְּשָׁמָה פוּן דֶעם אַנְדֶער תַּנָּא אִיז דֶער דִין בְּאוֹפֶן אַחֵר.
Selections from Likkutei Sichos (SIE)
Insights into the Weekly Parshah and festivals by the Lubavitcher Rebbe selected from the Likkutei Sichos series.
Similar concepts apply regarding the matter at hand: Tosafos’ understanding – that there is a difference of opinion between the Talmud Bavli22 and the Talmud Yerushalmi whether the observance of the Sabbatical year is a Scriptural obligation in an era when the Yovel is not observed – follows a similar principle. The perception of the Sabbatical year according to the Talmud Bavli is based on a lower spiritual rung, as indicated by the verse,23 “He has made me dwell in darkness.” In Bavel, in exile, spiritual reality was concealed. By contrast, in Eretz Yisrael, even when the Beis HaMikdash was destroyed, it was still perceptible to a certain degree. Accordingly, the Talmud Yerushalmi conceived of the Sabbatical year in a different, loftier, manner.
The perspective of the Talmud Yerushalmi elevated the Sages’ conception of the Sabbatical year. According to their understanding, for the Sabbatical year to be manifest in a consummate manner as mandated by Scriptural Law, the influence of the Yovel, a spiritual rung above the Sabbatical year,24 is necessary. By contrast, according to the lesser conception of the Sabbatical year of the Talmud Bavli, that level can be completely manifest even when the influence of the Yovel is lacking, as will be explained in sec. 4ff., below.
וְעַל דֶּרֶךְ זֶה יֵשׁ לוֹמַר בַּנּוֹגֵעַ לְעִנְיָנֵנוּ, אַז דִי פְּלוּגְתָּא צְווִישְׁן בַּבְלִי אוּן יְרוּשַׁלְמִיטו (לְפִי שִׁיטַת הַתּוֹסְפוֹת) – צִי שְׁבִיעִית אִיז נוֹהֵג מִדְּאוֹרַיְתָא בִּזְמַן שֶׁאֵין הַיּוֹבֵל נוֹהֵג – אִיז עֶס מִצַּד דֶעם, ווָאס דִי בְּחִינָה פוּן שְׁמִיטָּה ווִי זִי אִיז מִצַּד דֶער מַדְרֵיגָה פוּן בַּבְלִי (בְּמַחֲשַׁכִּים הוֹשִׁיבַנִיטז ) אִיז נִידֶערִיקֶער ווִי דִי בְּחִינָה פוּן שְׁמִיטָּה מִצַּד דֶער מַדְרֵיגָה פוּן יְרוּשַׁלְמִי: בִּכְדֵי עֶס זָאל קֶענֶען זַיְין בִּשְׁלֵימוּת (מִן הַתּוֹרָה) בְּחִינַת שְׁמִיטָּה ווִי זִי אִיז מִצַּד יְרוּשַׁלְמִי, דַארְף מֶען אָנְקוּמֶען צוּ בְּחִינַת הַיּוֹבֵל, ווָאס אִיז הֶעכֶער פוּן שְׁמִיטָּהיז ; אָבֶּער בְּחִינַת שְׁמִיטָּה מִצַּד בַּבְלִי, קֶען זַיְין בִּשְׁלֵימוּת אֲפִילוּ בִּזְמַן שֶׁאֵין הַיּוֹבֵל נוֹהֵג (וּכְמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן סְעִיף ד' וְאֵילַךְ).
A Confluence of Spiritual Factors
On this basis, it is possible to also understand why a new approach to the counting of the Sabbatical years was introduced after the destruction of the Second Beis HaMikdash.
געַל פִּי הַנַּ"ל ווֶעט מֶען אוֹיךְ פַארְשְׁטֵיין דֶעם טַעַם ווָאס לְאַחֲרֵי חוּרְבַּן בַּיִת שֵׁנִי, הָאט זִיךְ אָנְגֶעפַאנְגֶען אַ נַייְעֶר אוֹפֶן אִין מִנְיַן שְׁנוֹת הַשְּׁמִיטָּה:
In the era of the Batei HaMikdash, the fiftieth year was not counted in the seven-year Sabbatical cycle. Therefore, even in the era of the First Beis HaMikdash,3 after observance of the Yovel ceased, “the Yovel year was still counted to sanctify the Sabbatical years,” i.e., the cycle of the Sabbatical years began in the fifty-first year, as stated in sec. 1 above. However, “in the seventy years between the destruction of the First Beis HaMikdash and the building of the Second Beis HaMikdash… and also, after the second destruction, the fiftieth year was not counted, only sets of seven [years].”25
בִּזְמַן הַבַּיִת אִיז דִי שְׁנַת הַחֲמִשִּׁים נִיט גֶעווֶען אַרַיְינְגֶערֶעכְנְט אִין מִנְיַן שְׁנֵי הַשָּׁבוּעַ. אוּן דֶערְפַאר, אֲפִילוּ נָאךְ דֶעם ווִי "בָּטְלוּ יוֹבְלוֹת", אִיז "מָנוּ יוֹבְלוֹת לְקַדֵּשׁ שְׁמִיטִּין", דָאס הֵייסְט אַז דִי שְׁנֵי הַשָּׁבוּעַ הָאבְּן זִיךְ אָנְגֶעהוֹיבְּן פוּן דֶעם אֵיין אוּן פוּפְצִיקְסְטְן יָאר (כַּנַּ"ל סְעִיף א'); אָבֶּער "בְּאוֹתָן הַשִּׁבְעִים שָׁנָה שֶׁבֵּין חוּרְבַּן בַּיִת רִאשׁוֹן כו' וְכֵן מִשֶּׁחָרַב בָּאַחֲרוֹנָה לֹא מָנוּ שְׁנַת הַחֲמִשִּׁים אֶלָּא שֶׁבַע שֶׁבַע בִּלְבָד"יח.
The following question arises: Why should the reckoning of the cycle of Sabbatical years differ in the present era from the way it was reckoned in the era of the Beis HaMikdash after the cessation of the observance of the Yovel?
וְלִכְאוֹרָה, פַארְווָאס זָאל זַיְין דֶער חֶשְׁבּוֹן פוּן מִנְיַן יְמֵי הַשָּׁבוּעַ אִיצְטֶער אַנְדֶערְשׁ ווִי עֶר אִיז גֶעווֶען בִּזְמַן הַבַּיִת (לְאַחַר ווִי "בָּטְלוּ יוֹבְלוֹת")?
The issue can be clarified through understanding the inner, mystical dimension of the issue. In the era of the Batei HaMikdash, the Sabbatical year manifested as a loftier spiritual revelation than after its destruction. Therefore, it was associated with the Yovel.
אִיז דֶער בִּיאוּר אִין דֶעם – בִּפְנִימִיּוּת הָעִנְיָנִים:
בִּזְמַן הַבַּיִת אִיז גֶעווֶען דִי בְּחִינָה פוּן שְׁמִיטָּה אִין אַ הוֹיכֶער מַדְרֵיגָה, אוּן דֶערִיבֶּער אִיז זִי דַאן גֶעווֶען פַארְבּוּנְדְן מִיט יוֹבֵל
Nevertheless, two levels were manifest in the era of the Batei HaMikdash itself, each in a different period. In the period when the Yovel was observed, the Sabbatical year was of a loftier nature and was associated with the spiritual influence of the Yovel itself. After the cessation of the observance of the Yovel, only a lower dimension of the Sabbatical year was manifest. Accordingly, the Talmud Yerushalmi maintains that the observance of the Sabbatical year is required only by Rabbinic Law. The connection between the Sabbatical year and the Yovel is then of a lesser degree, existing only for the sake of counting and establishing the cycle of Sabbatical years; as the Talmud Bavli states, “the Yovel year was counted to sanctify the Sabbatical years.”
[נָאר בִּזְמַן הַבַּיִת גוּפָא זַיְינֶען גֶעווֶען צְווֵיי זְמַנִּים אוּן מַדְרֵיגוֹת: בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג – ווֶען דִי בְּחִינָה פוּן שְׁמִיטָּה אִיז גֶעווֶען פַארְבּוּנְדְן מִיט דֶעם עִנְיָן פוּן יוֹבֵל גוּפָא; אוּן "מִשֶּׁבָּטְלוּ יוֹבְלוֹת" – ווָאס דַאן אִיז שׁוֹין גֶעווֶען דִי בְּחִינָה פוּן שְׁמִיטָּה אִין אַ נִידֶערִיקֶערֶע מַדְרֵיגָה (וּמִצַּד זֶה (לְשִׁיטַת הַיְרוּשַׁלְמִי) בְּלוֹיז מִדְּרַבָּנָן). אוּן דֶער פַארְבּוּנְד פוּן שְׁמִיטָּה מִיט יוֹבֵל אִיז דַאן גֶעווֶען, בְּלוֹיז מִיט זַיְין מִנְיָן – "מָנוּ יוֹבְלוֹת לְקַדֵּשׁ שְׁמִיטִּין"],
After the destruction of the Beis HaMikdash, a third, and an even lesser dimension of the Sabbatical year was manifest. Therefore, there is absolutely no connection with the Yovel at all at present, not even for the sake of counting the Sabbatical years.
אָבֶּער מִשֶּׁחָרַב הַבַּיִת, אִיז דִי בְּחִינָה פוּן שְׁמִיטָּה אִין אַ נָאךְ נִידֶערִיקֶערֶע מַדְרֵיגָה, אוּן דֶערִיבֶּער אִיז זִי אִיצְטֶער כְּלַל נִיט פַארְבּוּנְדְן מִיט יוֹבֵל – אֲפִילוּ נִיט מִיטְן מִנְיָן פוּן יוֹבֵל.
The Interplay Between the Spiritual and the Material
The above concepts can be grasped by first explaining the parallels to the Sabbatical and Yovel years in our individual relationship with G‑d. The Sabbatical year reflects kabbalas ol, the acceptance of the yoke of G‑d’s kingship,26 which is identified with bittul hayeish,27 i.e., the state of a person who strives to serve G‑d. Although inherently he still retains his individual identity, he nullifies that identity to G‑d. Because his personal identity remains intact, it is possible that every time the Sabbatical year is observed, the question posed by the Torah will arise anew in his mind, “If you will say, ‘What will we eat in the seventh year?’ ”28
On the surface, the fact that this question repeatedly arises is incredible. During the prior cycles of Sabbatical years, each person himself saw how before the Sabbatical year, G‑d “command[ed His] blessing …in the sixth year…”29 and manifold Divine munificence was bestowed upon the land. Why then would a person have doubts that the same pattern will be manifest during this Sabbatical year?30
Such questions are possible because the person’s fundamental sense of self, his yeshus, controls his thinking. Therefore, self-concern dominates his thoughts. For this reason, each Sabbatical year, a question arises within his mind and he must be reassured by G‑d’s promise, “I will command My blessing.”
דצוּ פַארְשְׁטֵיין דָאס, דַארְף מֶען פְרִיעֶר מְבַאֵר זַיְין דֶעם עִנְיָן פוּן שְׁמִיטָּה אוּן יוֹבֵל ווִי זֵיי זַיְינֶען בַּעֲבוֹדַת הָאָדָם:
שְׁמִיטָּה אִיז דִי עֲבוֹדָה פוּן קַבָּלַת עוֹל מַלְכוּת שָׁמַיִםיט – בִּיטּוּל הַיֵּשׁכ, דָאס הֵייסְט אַז בְּעֶצֶם אִיז דֶער "עוֹבֵד" אַ "יֵשׁ", נָאר עֶר אִיז מְבַטֵּל זַיְין יֵשׁוּת. ווָאס דֶערְפַאר קֶען בְּכָל שְׁמִיטָּה וּשְׁמִיטָּה אוֹיפְקוּמֶען אִיבֶּער אַ נַייְעֶס אַ קַשְׁיָא "וְכִי תֹאמְרוּ מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִית"כא – כָאטשׁ אַז אִין דִי פְרִיעֶרְדִיקֶע שְׁמִיטּוֹתכב הָאט עֶר אַלֵיין גֶעזֶען דִי תּוֹצָאוֹת פוּן "וְצִוִּיתִי אֶת בִּרְכָתִי גו'"כג – ווַיְיל מִצַּד דֶעם עִנְיַן הַיֵּשׁוּת ווָאס אִין אִים, אִיז בַּיי אִים אַלֶע מָאל דָא אַ נְתִינַת מָקוֹם פַאר אַ קַשְׁיָא, אוּן יֶעדְן מָאל בַּאזוּנְדֶער דַארְף מֶען אִים זָאגְן "וְצִוִּיתִי אֶת בִּרְכָתִי גו'".
The Yovel, by contrast, represents a loftier level. It is identified with the sefirah of binah, “understanding,” which is referred31 to as “the realm of freedom.” In that realm, G‑dly light shines in a revealed manner. As a result, one is freed from all factors that veil and conceal G‑dly truth,32 as indicated by the verse, “You shall proclaim freedom throughout the land.” This is a foretaste, resembling in microcosm the freedom to be experienced in the Ultimate Future when there will be no possibility of concealment and veiling of G‑dliness, since G‑d promised, “I will remove the spirit of impurity from the earth.”33
מַה שֶּׁאֵין כֵּן יוֹבֵל אִיז אִין סְפִירַת הַבִּינָה, בְּחִינַת "עַלְמָא דְחֵירוּ"כד, אַז דֶער אוֹר אֱלֹקִי אִיז בַּיי אִים מֵאִיר בְּגִלּוּי. אוּן מִצַּד דֶעם ווֶערְט עֶר "בַּאפְרַיְיט" פוּן אַלֶע עִנְיָנִים הַמַּעְלִימִים וּמַסְתִּירִיםכה – "וּקְרָאתֶם דְּרוֹר בָּאָרֶץ", בְּדוּגְמַת הַחֵירוּת ווָאס ווֶעט זַיְין לֶעָתִיד לָבֹא, ווֶען עֶס ווֶעלְן נִיט זַיְין שַׁיָּיךְ קֵיין שׁוּם הַעְלָמוֹת וְהֶסְתֵּרִים ווָארוּם "וְאֶתכו רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ"כז.
This is the reason why the mitzvah of Yovel was observed primarily in the era of the First Beis HaMikdash and not in the era of the Second Beis HaMikdash. The level of binah, “the realm of freedom” is identified with the sublime hei, i.e., the first hei of G‑d’s name Havayah,34 and during the era of the Second Beis HaMikdash, the influence of this hei was lacking.35 Accordingly, in that era, the true concept of freedom was lacking as well. Although this refers to spiritual freedom, nevertheless, as a consequence, the Jews also lacked freedom in a material sense, and “non-Jewish kings ruled over them.”36 Therefore, the Yovel, “the realm of freedom,” was not manifest then.37
אוּן דָאס אִיז דֶער טַעַם ווָאס "עִיקַּר מִצְוַת יוֹבֵל" אִיז גֶעווֶען נָאר בְּבַיִת רִאשׁוֹן אוּן נִיט בְּבַיִת שֵׁנִי – ווַיְיל דִי מַדְרֵיגָה פוּן בִּינָה "עַלְמָא דְחֵירוּ" אִיז דֶער עִנְיָן פוּן "ה' עִילָּאָה" (דֶער עֶרְשְׁטֶער ה' פוּן שֵׁם הֲוָיָ'), אוּן ווִיבַּאלְד אַז בְּבַיִת שֵׁנִי הָאט זִיךְ גֶעפֶעלְט דֶער ה'כח, אִיז שׁוֹין דַאן נִיט גֶעווֶען קֵיין אֱמֶת'עֶ חֵירוּת [בְּרוּחְנִיּוּת, וּבְמֵילָא – אוֹיךְ נִיט בְּגַשְׁמִיּוּת, אַז "הָיוּ מַלְכֵי עוֹבְדֵי כוֹכָבִים מוֹשְׁלִים עֲלֵיהֶם"כט ]. אוּן דֶערִיבֶּער אִיז שׁוֹין דֶעמָאלְט נִיט גֶעווֶען דֶער עִנְיָן פוּן יוֹבֵל, עַלְמָא דְחֵירוּכז.
Two Forms of Bittul
The two levels of bittul – bittul hayeish and bittul bemetzius – have been discussed previously at length.38 Bittul hayeish is generally identified with the Divine service of kabbalas ol, accepting the yoke of G‑d’s service, i.e., when the person feels a sense of self, but subjugates himself to G‑d’s service. Bittul bemetzius describes a state where a person no longer feels his identity; this bittul comes as a result of understanding, i.e., the person is overwhelmed by his intellectual perception of G‑dliness to the extent where his consciousness of self is eliminated.
השׁוֹין גֶערֶעדט אַמָאל בַּאֲרִיכוּתל בַּנּוֹגֵעַ דִי צְווֵיי מַדְרֵיגוֹת פוּן בִּיטּוּל – "בִּיטּוּל הַיֵּשׁ" ווָאס, בִּכְלָלוּת, אִיז עֶס דִי עֲבוֹדָה פוּן קַבָּלַת עוֹל, אוּן "בִּיטּוּל בִּמְצִיאוּת" ווָאס קוּמְט מִצַּד הַשָּׂגָה – אַז אִין יֶעדְן אֵיינֶעם פוּן זֵיי אִיז דָא אַ מַעֲלָה:
Each of these levels of bittul possesses an advantage. The advantage of bittul bemetzius relates to the extent of the bittul, the degree to which it is expressed;39 this type of bittul permeates the person entirely, pervading all his powers. By contrast, bittul hayeish does not have such an all-encompassing effect; it does not permeate an individual’s personality to such a complete extent.
דִי מַעֲלָה אִין "בִּיטּוּל בִּמְצִיאוּת" אִיז בַּנּוֹגֵעַ דֶער כַּמּוּת (וְהִתְפַּשְּׁטוּת)לא פוּן דֶעם בִּיטּוּל, אַז דֶער בִּיטּוּל נֶעמְט אַדוּרְךְ דֶעם מֶענְטשְׁן אִינְגַאנְצְן, אִין אַלֶע זַיְינֶע כֹּחוֹת – נִיט ווִי "בִּיטּוּל הַיֵּשׁ" וואוּ דֶער בִּיטּוּל דְרִינְגְט נִיט דוּרְךְ דֶעם מֶענְטשְׁן בְּכָל הַכֹּחוֹת שֶׁלּוֹ;
However, bittul hayeish possesses an advantage with regard to the quality and the power of the bittul as it is manifest. With regard to bittul bemetzius, since the bittul comes as a result of the person’s own comprehension, the bittul is associated with the individual’s identity and understanding. By contrast, bittul hayeish is not associated with the person’s identity; on the contrary, from the perspective of his identity, he is a yesh and bittul runs contrary to his nature. On the one hand, the extent of this bittul is far less than that of a person who is characterized by bittul bemetzius. On the other hand, the bittul that motivates a person to subjugate himself to G‑d and accept the yoke of His sovereignty – even though the degree to which he subjugated himself to G‑d is of a lesser extent – is characterized by greater power. It compels a person to serve G‑d even when doing so runs contrary to his nature and he must overcome severe obstacles.40
אוּן דִי מַעֲלָה אִין "בִּיטּוּל הַיֵּשׁ" אִיז בַּנּוֹגֵעַ דֶער אֵיכוּת (וְתוֹקֶף) פוּן בִּיטּוּל: בַּיי דֶער דַרְגָּא פוּן "בִּיטּוּל בִּמְצִיאוּת", ווִיבַּאלְד אַז דֶער בִּיטּוּל קוּמְט דוּרְךְ הַשָּׂגָה, אִיז דָאךְ דֶער בִּיטּוּל גוּפָא פַארְבּוּנְדְן מִיט דֶער מְצִיאוּת (הַשָּׂגָה) פוּן דֶעם מֶענְטשְׁן. מַה שֶּׁאֵין כֵּן בַּיי "בִּיטּוּל הַיֵּשׁ", ווִיבַּאלְד אַז דֶער בִּיטּוּל אִיז דָאךְ נִיט פַארְבּוּנְדְן מִיט דֶער מְצִיאוּת פוּן מֶענְטשְׁן (ווָארוּם, אַדְּרַבָּה, עֶר, מִצַּד זַיְין מְצִיאוּת, אִיז דָאךְ אַ "יֵשׁ"). אִיז אָט דֶער בִּיטּוּל (אָט־דִי קְלֵיינֶע כַּמּוּת פוּן דֶעם בִּיטּוּל) ווָאס עֶר אִיז זִיךְ יֶע מְבַטֵּל צוּם אוֹיבֶּערְשְׁטְן, מִצַּד קַבָּלַת עוֹל מַלְכוּת שָׁמַיִם, אִיז אַ בִּיטּוּל בְּתוֹקֶף.
On this basis, we can appreciate the positive quality of the Sabbatical year when it was practiced in the era of the First Beis HaMikdash when the Yovel was observed. Then, both of these positive qualities of bittul were manifest together. The acceptance of the yoke of G‑d’s sovereignty (the Sabbatical year) embodies understanding (Yovel), leading to comprehension and satisfaction in the bittul of kabbalas ol.41 To restate these concepts as they apply to our own Divine service: In the latter instance, the bittul that transcends a person’s understanding and identity permeates one’s entire existence. Nevertheless, it does not nullify his existence; it transforms it. The person possesses a sense of identity. However, that identity is that of a servant of G‑d.
אוּן דָאס אִיז דִי מַעֲלָה פוּן שְׁמִיטָּה ווִי זִי אִיז גֶעווֶען אִין דֶער צַיְיט פוּן בַּיִת רִאשׁוֹן בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג – אַז דַאן זַיְינֶען גֶעווֶען בֵּיידֶע מַעֲלוֹת צוּזַאמֶען: אוֹיךְ דִי קַבָּלַת עוֹל (שְׁמִיטָּה) אִיז גֶעווֶען אִין אַן אוֹפֶן פוּן בִּינָה (יוֹבֵל); סְ'אִיז גֶעווֶען אַ פַארְשְׁטַאנְד אוּן אַ גֶעשְׁמַאק אִין דֶעם בִּיטּוּל פוּן קַבָּלַת עוֹללב, וּבְמֵילָא, הָאט אוֹיךְ דֶער בִּיטּוּל ווָאס אִיז הֶעכֶער פוּן (הַשָּׂגָה אוּן) מְצִיאוּת, דוּרְכְגֶענוּמֶען דֶעם מֶענְטשְׁן בְּכָל מְצִיאוּתוֹ (אָבֶּער נִיט מְבַטֵּל גֶעווֶען דִי מְצִיאוּת).
The Reflection of Mystical Levels in Halachic Distinctions
On the basis of the above discussion, it is possible to understand the spiritual parallels of the three levels in the observance of the Sabbatical year: a) its observance in the era when the Yovel was practiced, b) its observance when the Yovel was no longer practiced but the Yovel was counted to sanctify the Sabbatical year, and c) its observance in the present era, when it is not connected with the Yovel at all.
ועַל פִּי זֶה ווֶעט מֶען אוֹיךְ פַארְשְׁטֵיין דִי דְרַיי מַדְרֵיגוֹת הַנַּ"ל פוּן שְׁמִיטָּה: א) ווִי זִי אִיז גֶעווֶען בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. ב) ווִי זִי אִיז גֶעווֶען מִשֶּׁבָּטְלוּ יוֹבְלוֹת אָבֶּער נָאךְ אַלְץ "מָנוּ יוֹבְלוֹת לְקַדֵּשׁ שְׁמִיטִּין". אוּן ג) ווִי זִי אִיז בִּזְמַן הַזֶּה ווֶען זִי אִיז כְּלַל נִיט פַארְבּוּנְדְן מִיט יוֹבֵל:
In the era of the First Beis HaMikdash, when the sublime hei identified with the sefirah of binah shone forth, the people attained true comprehension of G‑dliness – the rung of Yovel. This elevated their kabbalas ol, the level of the Sabbatical year, so that it also was expressed while permeated with the comprehension of G‑dliness,42 as explained above.
א) בִּזְמַן בַּיִת רִאשׁוֹן, ווֶען עֶס הָאט מֵאִיר גֶעווֶען דֶער ה' עִילָּאָה – בִּינָה, אִיז גֶעווֶען דִי אֱמֶת'עֶ הַשָּׂגָה אִין אֱלֹקוּת – בְּחִינַת יוֹבֵל, בִּיז אַז אוֹיךְ דִי קַבָּלַת עוֹל (בְּחִינַת שְׁמִיטָּה) אִיז גֶעווֶען אִין אַן אוֹפֶן פוּן הַשָּׂגָהלג, כַּנַּ"ל;
In the era of the Second Beis HaMikdash, the influence of the sublime hei was already lacking. However, there was at least a modicum of comprehension; the people realized the necessity for kabbalas ol. This resembles the manner in which the attributes of chochmah, binah, and daas are manifest within the attribute of hod.
On this level, a person lacks understanding of the essence of the matter. Nevertheless, he grasps that he must at the very least acknowledge its truth.43 For this reason, in that era, the Yovel was counted so that the Sabbatical years could be sanctified, i.e., the level of Yovel (the understanding of G‑dliness) was manifest to the extent necessary for Sabbatical years, (i.e., to motivate kabbalas ol).
ב) בִּזְמַן בַּיִת שֵׁנִי, הָאט זִיךְ שׁוֹין גֶעפֶעלְט דֶער ה' עִילָּאָה, אָבֶּער עֶס אִיז נָאךְ גֶעווֶען עַל כָּל פָּנִים דִי הַשָּׂגָה ווָאס אִיז שַׁיָּיךְ צוּ קַבָּלַת עוֹל (וְעַל דֶּרֶךְ חַבַּ"ד שֶׁבְּהוֹד, אַז הֲגַם אִין דֶעם עֶצֶם עִנְיָן הָאט עֶר טַאקֶע נִיט קֵיין הַשָּׂגָה, פַארְשְׁטֵייט עֶר אָבֶּער עַל כָּל פָּנִים אַז עֶר דַארְף מוֹדֶה זַיְיןלד ). אוּן דֶערִיבֶּער הָאט מֶען אוֹיךְ דַאן גֶעצֵיילְט יוֹבְלוֹת (בִּכְדֵי) לְקַדֵּשׁ שְׁמִיטִּין – ווַיְיל סְ'אִיז פוּנְדֶעסְטְווֶעגְן גֶעווֶען דִי בְּחִינָה פוּן יוֹבֵל (הַשָּׂגָה) ווָאס אִיז שַׁיָּיךְ צוּ שְׁמִיטָּה (קַבָּלַת עוֹל);
After the destruction of the Beis HaMikdash, such comprehension of G‑dliness was entirely lacking and all that remained was simple kabbalas ol, without its intellectual underpinnings. This resembles the level of hod she’be’hod.44 Accordingly, in the present era, the Sabbatical years have no connection with the Yovel.
ג) מִשֶּׁחָרַב הַבַּיִת אָבֶּער, אִיז גָאר נִיטָא דֶער עִנְיָן פוּן הַשָּׂגָה – וּבְדוּגְמַת "הוֹד שֶׁבְּהוֹד"לה, אוּן דֶערִיבֶּער אִיז אִיצְטֶער דִי שְׁמִיטָּה כְּלַל נִיט פַארְבּוּנְדְן מִיט יוֹבֵל.
Two Conceptions of Kabbalas Ol
The Divine service of kabbalas ol in the present era is not motivated by understanding and knowledge. For this reason, on a conscious level, it is not internalized by a person and runs contrary to his nature. Nevertheless, since kabbalas ol derives from the essence of the soul that transcends intellect,45 we are compelled to say that it affects and brings about change within all aspects of our being and all our internal powers – including intellect – even in the present era. Since the essence is found in everything that derives from it, the essence has an effect on all those matters.46 It is only because of the concealment stemming from the darkness of exile that, in the present era, it appears that kabbalas ol is merely an external matter.
זאַף עַל פִּי אַז דִי עֲבוֹדָה פוּן קַבָּלַת עוֹל בִּזְמַן הַזֶּה אִיז לְמַטָּה מִטַּעַם וְדַעַת, אוּן מִטַּעַם זֶה דֶערְנֶעמְט זִי נִיט (בְּגִילּוּי) דֶעם מֶענְטשְׁן בִּפְנִימִיּוּתוֹ – ווִיבַּאלְד אָבֶּער אַז קַבָּלַת עוֹל נֶעמְט זִיךְ פוּן עֶצֶם הַנְּשָׁמָה שֶׁלְּמַעְלָה מֵהַשֵּׂכֶללו, מוּז מֶען זָאגְן, אַז אוֹיךְ אִיצְטֶער הָאט דִי קַבָּלַת עוֹל אַ ווִירְקוּנְג אוֹיף דִי כֹּחוֹת פְּנִימִיִּים (שֵׂכֶל וכו'), ווָארוּם אַן "עֶצֶם" גֶעפִינְט זִיךְ (אוּן ווִירְקְט) אִין אַלֶע זַיְינֶע עִנְיָנִיםלז. עֶס אִיז נָאר, ווָאס מִצַּד דֶעם הֶעְלֵם וְהֶסְתֵּר פוּן חֹשֶׁךְ הַגָּלוּת, קוּקְט אוֹיס, אַז דִי קַבָּלַת עוֹל בִּזְמַן הַזֶּה אִיז אַן עִנְיָן חִיצוֹנִי.
On this basis, it is possible to explain the difference of opinion between the Talmud Bavli and the Talmud Yerushalmi whether the observance of the Sabbatical year in the present era is mandated by Scriptural Law – i.e., the mitzvah of the Sabbatical year in the present era is an independent matter that is not dependent upon the Yovel – or it was ordained by the Rabbis merely as a remembrance47 of the Sabbatical year practiced when the Yovel was observed.
אוּן דָאס אִיז דֶער בִּיאוּר הַפְּלוּגְתָּא פוּן בַּבְלִי אוּן יְרוּשַׁלְמִי צִי שְׁמִיטָּה בִּזְמַן הַזֶּה אִיז מִדְּאוֹרַיְתָא (דָאס הֵייסְט אַז מִצְוַת שְׁמִיטָּה בִּזְמַן הַזֶּה אִיז אַן עִנְיָן מִצַּד עַצְמוֹ) אָדֶער מִדְּרַבָּנָן, אַלְס זֵכֶרלח צוּ דֶער שְׁמִיטָּה ווָאס אִיז גֶעווֶען בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג:
From the perspective of the Talmud Bavli – “He has made me dwell in darkness”16 – it appears that kabbalas ol in the present era is an entirely external matter and is not at all motivated by a person’s understanding. Accordingly, the Talmud Bavli maintains that, in the present era, the Sabbatical year is an independent matter that is unrelated to the observance of the Sabbatical year in the era when the Yovel was observed.
מִצַּד דֶעם עִנְיָן פוּן "בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי – זֶה תַּלְמוּד בַּבְלִי"לט, קוּקְט אוֹיס, אַז קַבָּלַת עוֹל הַיְינְט אִיז אַן עִנְיָן חִיצוֹנִי. אוּן דֶערִיבֶּער הַאלְט דֶער בַּבְלִי אַז שְׁמִיטָּה בִּזְמַן הַזֶּה אִיז אַן עִנְיָן לְעַצְמוֹ, ווָאס הָאט נִיט קֵיין שַׁיְיכוּת צוּ דֶער שְׁמִיטָּה ווִי זִי אִיז גֶעווֶען בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג;
By contrast, the Talmud Yerushalmi – composed in Eretz Yisrael, where even in the era of exile, vestiges of Divine light remained – perceives kabbalas ol as an internal matter even in the present age. It is only that for the time being it does not shine forth in a revealed manner. For this reason, the Talmud Yerushalmi maintains that the Sabbatical year in the present era is not an independent matter but a continuation and a remembrance of the Sabbatical year that was observed in the era of the First Beis HaMikdash.
מִצַּד דֶעם אוֹר פוּן יְרוּשַׁלְמִי אָבֶּער פִילְט זִיךְ, אַז אוֹיךְ קַבָּלַת עוֹל שֶׁבִּזְמַן הַזֶּה אִיז אַן עִנְיָן פְּנִימִי (סְ'אִיז בְּלוֹיז ווָאס דֶערְווַיְילֶע אִיז עֶס נִיט מֵאִיר בְּגִילּוּי). אוּן דֶערִיבֶּער הַאלְט דֶער יְרוּשַׁלְמִי אַז שְׁמִיטָּה הַיְינְט צוּ טָאג אִיז (נִיט קֵיין עִנְיָן לְעַצְמוֹ, נָאר) אַ הֶמְשֵׁךְ אוּן זֵכֶר פוּן דֶער שְׁמִיטָּה ווִי זִי אִיז גֶעווֶען בִּזְמַן בַּיִת רִאשׁוֹן,
Similarly, it serves as a preparation for the observance of the Sabbatical year in the Ultimate Future, when the Jewish people will enter Eretz Yisrael for the third time,48 led by Mashiach; may he come and redeem us speedily, in our days.
אוּן אַזוֹי אוֹיךְ, אַ הֲכָנָה צוּ דֶער שְׁמִיטָּה ווָאס ווֶעט זַיְין לֶעָתִיד לָבֹא, אִין דֶער "בִּיאָה שְׁלִישִׁית"מ דוּרְךְ מָשִׁיחַ צִדְקֵנוּ, יָבֹא וְיִגְאָלֵנוּ בְּקָרוֹב מַמָּשׁ.
Adapted from a sichah delivered on Purim, 5726 [1966]
Likkutei Sichos, Volume 7, P. 170ff.
(משיחת פורים, תשכ״ו)
לקוטי שיחות חלק ז בהר א
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