In this week’s Torah portion, we read: “God spoke to Moses on Mount Sinai and told him to tell the Children of Israel that when they come to the Land of Israel, they should give the land a rest (a Sabbatical) … every seventh year.”
Rashi quotes the Midrash that wonders why specifically the Torah mentions the seventh year release, the Shemitah, as coming from Mount Sinai. The Midrash replies that just as the law of Shmita with all its details and refinements was given on Sinai, so all the laws of the Torah were given in detail and with their ramifications on Mount Sinai.
That’s a nice idea, but it’s more concerned with a theological issue than the practical one. The seventh year release and the jubilee after 49 years were important laws relating to agriculture. But the Midrash is making two points. One is that any law needs to be explained, and any law needs to be amplified. Look what living lawyers make out of arguing about points of law. The issue is a universal one. That the letter of the law is never enough. To give a very simple example, the 10 commandments say “don’t murder.” But we need to know what the difference is between murder, manslaughter, warfare, justified self-defense, etc.
Still, the problem remains why specifically on the issue of Shmita does the Torah feel it necessary to emphasize its significance in relationship to Sinai? One possibility is that Sinai is a location, and these specific laws are tied to a specific location, the Land of Israel. So, Sinai was a territorial stop on the way to the Promised Land.
Another is that this is a way of saying that Torah law is predicated ideally on location. The importance of a land of one’s own is not just territorial but an idealistic dream. A place where one can live a life uninfluenced by alien or different cultures and religions. This is why Nachmanides Ramban, famously said that all the laws were meant to apply only in Israel, and we keep them in the Diaspora only in preparation for a return.
What is important is not just that there are laws relating to agriculture, but that these laws are specifically aimed at those living on Jewish land, and Sinai was a step along the long road to get there. Having a land of our own is not the same as having the land of our own.
We were landless for so long. We were less inclined to regard land as crucial given that most Jews, for most of their lives, could never hope to live in Israel. It had been a dream and an ideal. But the Torah also insists that the stranger, the guest, and the non-Jewish resident are also involved. Having a land of our own does not mean we have to exclude others or be intolerant of them becoming part of us.
Much of the non-Jewish world looks at things only through their own national and cultural lenses. That is why so many of them cannot make sense of this passion that we have for our land which is not just, as they think, nationalist — but is religious and spiritual. And necessary for our survival.
The author is a writer and rabbi, currently based in New York.
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