Our Gemara on Amud Beis continued the discussion of several dappim regarding the dispute between Rabbi Akiva and the Rabbis over the attitude of the seller. Is he generous of spirit (ayin yaffa) or more parsimonious attitude, with halachic outcomes that indicate which extras get sold along with the property.

Recognizing this pattern of behavior and emotion, Meshech Chochmah (Behar) explains this as the intention of the verses that introduce the commandment of Shemitta (Vayikra 25:2-4):

דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַה׳

Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of Hashem.

שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃

Six years you may sow your field and six years you may prune your vineyard and gather in the yield. 

וּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַה׳ שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר׃ 

But in the seventh year the land shall have a sabbath of complete rest, a sabbath of Hashem you shall not sow your field or prune your vineyard. 

אֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִהְיֶ֥ה לָאָֽרֶץ׃ 

You shall not reap the aftergrowth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the land.

Imagine the emotions that played out upon the wandering Jews: “I’ve got good news and bad news.“  They are told they’re to finally enter the land promised to their ancestors, a long relief after the travails of oppression and slavery. Oh, but wait, there’s a catch. Every seven years you need to abandon the land and let it run wild; you are not allowed to take possession of any of its produce. This might be a bitter pill to swallow. Meshech Chochmah explains that this is why the subsequent verses go into detail about the pleasures and benefits that they will derive from the land in the other six years. But this is not just to soften the blow, to say take the good with the bad. To the contrary, it is to remind the Jews, that God gives generously. When a person gives a parcel of land generously (ayin yaffa), he includes all kinds of hidden extras. The Shemittah year is not a deprivation but a hidden benefit. How is this so? It’s hard to give up control once every seven years. 

That’s the strange thing about human nature. Difficulties and challenges, in the right dosages, enhance life. The enforced rest of not working and letting go of financial and personal concerns, like the weekly shabbos, can be a boon or a nightmare, depending on the person's attitude. Some people find Shabbos torturous, with hour upon an hour of uninterrupted time and no distractions. In truth, dysfunctional families can be at their worst on Shabbosim and Yamim Tovim. Because people spend extended time intensely together, it can bring out the worst in them. Fears, compulsions, unresolved resentments, and power struggles can play out awfully at the Shabbos table. So to be fair, we can’t judge certain people who find aspects of Shabbos unbearable. But it was not designed to be that way. Unfortunately, as the prophet (Hoshea 14:10) states:

מִ֤י חָכָם֙ וְיָ֣בֵֽן אֵ֔לֶּה נָב֖וֹן וְיֵדָעֵ֑ם כִּֽי־יְשָׁרִ֞ים דַּרְכֵ֣י ה׳ וְצַדִּקִים֙ יֵ֣לְכוּ בָ֔ם וּפֹשְׁעִ֖ים יִכָּ֥שְׁלוּ בָֽם׃ 

The wise will consider these words,

The prudent will take note of them.

For the paths of GOD are smooth;

The righteous can walk on them,

While sinners stumble on them.

And this is not merely true as a punishment, but unfortunately those who sin and their family members might get lost or stumble in the manner in which their disorder and chaos ruins the tranquil spirituality of the Torah lifestyle. Other enforced rests, such as stopping the day's hectic pursuits to periodically pray are all gifts. 

To us, the ubiquity of electric lighting dilutes our appreciation for the wisdom of our sages who mandate lighting Shabbos lamps for light, even in the most impoverished homes, taking precedence over spending funds on Kiddush (Shulchan Aruh OC 263:3). We forget they were times and locations where people could not afford the fuel for the lamps, and yet this was a kind of enforced dignity. Another kind of rest and dignity imposed on us by religion is the family purity laws and how they regulate sexual and intimate life. Once again, for some it is hurtful and difficult, possibly due to traumas, but for most it is difficult but rewarding.

The ultimate litmus test about the gift and generosity within the Torah laws is the testimony of outsiders, as it states (Devarim 4:6,8)

ושמרתם ועשיתם כי הוא חכמתכם ובינתכם לעיני העמים אשר ישמעון את כל־החקים האלה ואמרו רק עם־חכם ונבון הגוי הגדול הזה

Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.”

ומי גוי גדול אשר־לו חקים ומשפטים צדיקם ככל התורה הזאת אשר אנכי נתן לפניכם היום

Or what great nation has laws and rules as perfect as all this Teaching that I set before you this day?

It’s a fair bet to say that the majority of civilized countries throughout the world keep a day of rest. One might argue this all comes from Judaism and Christian and Islamic offshoots, largely via missionary activities of colonists, but even so, why has this been adopted so readily and thoroughly, even by those who have no connection to religion? Obviously, the social and psychological benefits are rewarding. 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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