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Ramban on Deuteronomy 15/רמב"ן על דברים ט״ו

אמִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה, הַנָּכוֹן בְּעֵינַי שֶׁיַּזְהִיר עַל שְׁנַת הַשֶּׁבַע עַצְמָהּ, שֶׁנַּעֲשֶׂה אוֹתָהּ שְׁמִטָּה בֶּחָרִישׁ וּבַקָּצִיר, כְּמוֹ שֶׁאָמַר (שמות כג יא) וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. וְזֶה טַעַם תַּעֲשֶׂה שְׁמִטָּה, שֶׁתִּשְׁבֹּת, כְּדֶרֶךְ לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת (דברים ה':ט"ו). וְקִצֵּר בְּאִסּוּר הַזְּרִיעָה וְהַזְּמִירָה, שֶׁכְּבָר הִזְכִּירָם בְּבֵאוּר (ויקרא כה ד), אֲבָל הוֹסִיף לְבָאֵר כִּי הִיא שְׁמִטָּה לַה' גַּם בְּהֶשְׁמֵט כְּסָפִים. וְזֶה טַעַם כִּי קָרָא שְׁמִטָּה לַה', שֶׁהִיא שַׁבָּת לַה' וְכָל הַמַּעֲשִׂים יִשְׁבֹּתוּ, וּכְבָר רָמַזְתִּי סוֹדָהּ (שם שם ב). וְטַעַם מִקֵּץ, אָמַר ר"א (אבן עזרא על דברים ט"ו:א') בִּתְחִלַּת הַשָּׁנָה, וְכֵן אָמְרוּ הַמְדַקְדְּקִים כֻּלָּם כִּי הָרֹאשׁ וְהַסּוֹף יִקָּרְאוּ קָצֶה, שֶׁכָּל דָּבָר יֵשׁ לוֹ שְׁתֵּי קְצָווֹת, וּכְעִנְיָן שֶׁכָּתוּב מִן הַקָּצֶה אֶל הַקָּצֶה (שמות כו כח), עַל שְׁנֵי קְצוֹתָיו (שם כה יט), עַל אַרְבַּע קְצוֹתָיו (שם כז ד). וְאֵין דִּבְרֵיהֶם נְכוֹנִים אֶצְלִי, כִּי רֹאשׁ שֶׁבַע שָׁנִים הוּא הַשָּׁנָה הָרִאשׁוֹנָה, וְהוּא הַקָּצֶה שֶׁנִּקְרָא בָּהֶם רֹאשׁ, וְאִלּוּ אָמַר הַכָּתוּב מִקֵּץ הַשָּׁנָה הַשְּׁבִיעִית הָיָה דְּבָרָם נָכוֹן. וְעַל דַּעַת רַבּוֹתֵינוּ (ספרי קכב) מִקֵּץ בְּסוֹף הַשֶּׁבַע, וְלֹא יְדַבֵּר הַכָּתוּב אֶלָּא בִּשְׁמִטַּת כְּסָפִים, יֹאמַר מִסּוֹף כָּל שֶׁבַע שָׁנִים הַנִּמְנִים לָכֶם תַּעֲשׂוּ שְׁמִטָּה שֶׁיִּשְׁמֹט כָּל בַּעַל מַשֵּׁה יָדוֹ, וּלְכָךְ אָמְרוּ (ערכין כח) שֶׁאֵין שְׁבִיעִית מְשַׁמֶּטֶת אֶלָּא בְּסוֹפָהּ. וְכֵן לְדַעְתָּם (שם) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת, בְּסוֹף הַשֶּׁבַע, אֶלָּא שֶׁהַקֵּץ הַנִּזְכָּר בְּכָאן הוּא מִיָּד וְהַקֵּץ הַנִּזְכָּר שָׁם מֻפְלָג, שֶׁהֲרֵי פֵּרֵשׁ בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת, וְהִנֵּה טַעַם שְׁנֵיהֶם מִתַּכְלִית, יֹאמַר בְּכָאן מִתַּכְלִית שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה, וְשָׁם יֹאמַר בּוֹ גַּם כֵּן כַּאֲשֶׁר תִּכְלֶינָה שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה תַּעֲשֶׂה הַקְהֵל. וְעַל דֶּרֶךְ הַפְּשָׁט יֵרָאֶה לִי כִּי לְשׁוֹן הַכָּתוּב כִּפְשׁוּטוֹ הוּא בָּרוּר וּמְתֻקָּן, כִּי קֵץ הוּא סוֹף, וְכֵן תַּרְגּוּמוֹ, וְהַמִּסְפָּרִים וְכָל דָּבָר יֵשׁ לָהֶן רֹאשׁ וְסוֹף, וְרֹאשָׁם וְסוֹפָם בָּהֶם, וְתֹאמַר בָּעֲשָׂרוֹת כִּי הָאֶחָד רֹאשׁ הַמִּסְפָּר וְהָעֲשִׂירִי סוֹפוֹ. אִם כֵּן קֵץ שֶׁבַע שָׁנִים, שְׁנַת הַשֶּׁבַע שֶׁהוּא סוֹף הַמִּסְפָּר הַהוּא, וּבִשְׁמִטַּת הָאָרֶץ הַכָּתוּב מְדַבֵּר כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה. וְטַעַם מִקֵּץ, כְּמוֹ כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה מִזֶּה (שמות כה יט), וְהִנֵּה הוּא כְּמוֹ בְּקֵץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שֶׁתִּשְׁבֹּת בּוֹ. וְכֵן מִקֵּץ שֶׁבַע שָׁנִים תְּשַׁלְּחוּ אִישׁ אֶת אָחִיו הָעִבְרִי אֲשֶׁר יִמָּכֵר לְךָ וַעֲבָדְךָ שֵׁשׁ שָׁנִים (ירמיהו לד יד), פֵּרוּשׁוֹ בַּשָּׁנָה הַשְּׁבִיעִית שֶׁהוּא סוֹף הַמִּסְפָּר, וְהוּא דּוֹמֶה לַכָּתוּב שֶׁבַּתּוֹרָה (שמות כא ב) וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם, וְכֵן וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ (דברים ט"ו:י"ב), כִּי בַּעֲבוּר שֶׁאָמַר וַעֲבָדְךָ שֵׁשׁ שָׁנִים לֹא הֻצְרַךְ לְפָרֵשׁ רַק כִּי בִּשְׁנַת הַשְּׁבִיעִית יִפָּטֵר. וְהִנֵּה עַל דֶּרֶךְ הַזֶּה הָיָה נִרְאֶה כִּי פֵּרוּשׁ הַכָּתוּב הָאַחֵר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת, שֶׁיִּהְיֶה כְּמוֹ כֵן בִּשְׁנַת הַקֵּץ בְּחַג הַסֻּכּוֹת בְּרֹאשׁ אוֹתוֹ הַשָּׁנָה שֶׁנֶּאֶסְרוּ בָּהּ לַחֲרֹשׁ וְלִזְרֹעַ, שֶׁהִיא שְׁנַת הַשְּׁמִטָּה, אֲבָל לֹא נוּכַל לוֹמַר כֵּן, כִּי רַבּוֹתֵינוּ (סוטה מא) קִבְּלוּ וְרָאוּ שֶׁהָיָה הַהַקְהֵל בְּחַג הַסֻּכּוֹת שֶׁל הַשָּׁנָה הַשְּׁמִינִית, הִיא הַשָּׁנָה שֶׁאַחַר הַשְּׁמִטָּה. וְעַל כֵּן אָמְרוּ הַמְּפָרְשִׁים כִּי פֵּרוּשׁ בְּמוֹעֵד שְׁנַת הַשְּׁמִטָּה, בְּמוֹעֵד הַשָּׁנָה הָרִאשׁוֹנָה שֶׁל מִנְיַן הַשְּׁמִטָּה. וְזֶה אֵינֶנּוּ נָכוֹן, כִּי לֹא תִּקָּרֵא בַּכָּתוּב שְׁנַת הַשְּׁמִטָּה רַק שְׁנַת הַשַּׁבָּתוֹן הַשָּׁנָה הַהִיא שֶׁהִיא שְׁמִטָּה לַה', וְכֵן שְׁנַת הַיּוֹבֵל. וְרַבּוֹתֵינוּ עַצְמָם דִּקְדְּקוּ בְּכָךְ שֶׁאָמְרוּ (ערכין כד) מִי כְּתִיב בִּשְׁנַת הַיּוֹבֵל, מִשְּׁנַת הַיּוֹבֵל כְּתִיב, שָׁנָה שֶׁאַחַר הַיּוֹבֵל. אֲבָל כָּךְ אֲנִי אוֹמֵר, כִּי הַקֵּץ וְהַסּוֹף יֵאָמְרוּ בַּכָּתוּב עַל אַחֲרִית כָּל דָּבָר, וּפְעָמִים הֵם בּוֹ וּפְעָמִים אַחֲרָיו חוּץ מִמֶּנּוּ, וּמִקְצֵה אֶחָיו (בראשית מז ב), מִקָּצָה בַּחֹבָרֶת (שמות כו ד), וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ (דניאל א ה), מִקְצוֹת כְּנָפָיו וְעַד קְצוֹת כְּנָפָיו (מלכים א ו כד), כֻּלָּם אַחֲרִית בְּדָבָר הַמְּחֻבָּר מִמֶּנּוּ, וְהוּא בְּתוֹכוֹ. קֵץ כָּל בָּשָׂר בָּא לְפָנַי (בראשית ו יג), וּבָא עַד קִצּוֹ וְאֵין עוֹזֵר לוֹ (דניאל יא מה), בָּא הַקֵּץ (יחזקאל ז ב), קֵץ בָּא (שם פסוק ו), כֻּלָּם תַּכְלִית הַדָּבָר הַנִּזְכָּר וְהוּא אַחֲרָיו, שֶׁנִּקְצַץ וְנֶחְתַּךְ. וְכֵן הָעִנְיָן בִּלְשׁוֹן הַסּוֹף, טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל וְגוֹ' בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם (קהלת ז ב), אַחֲרָיו שֶׁכְּבָר מֵת, סָפוּ תַמּוּ מִן בַּלָּהוֹת (תהלים עג יט), אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד סוֹף (קהלת ג יא), בַּמַּעֲשֶׂה עַצְמוֹ. וּבִלְשׁוֹנָם (ב"ב יג) כְּדֵי עַמּוּד בִּתְחִלָּתוֹ וּכְדֵי הֶקֵּף בְּסוֹפוֹ. וְיִהְיֶה פֵּרוּשׁ הַכָּתוּב מִתַּכְלִית שֶׁבַע שָׁנִים בְּחֶשְׁבּוֹן שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת הַבָּא אַחַר הַשֶּׁבַע תַּעֲשֶׂה הַקְהֵל, וְשֶׁלֹּא יֵרָאֶה לָהֶם שֶׁיִּהְיוּ שֶׁבַע שָׁנִים לְמִנְיָן אַחֵר הִזְכִּיר שֶׁיִּהְיוּ הַשֶּׁבַע בִּזְמַן הַשְּׁמִטָּה. וְכֵן כִּי אֶקַּח מוֹעֵד (תהלים עה ג), זְמַן, וְכֵן כָּל הַמּוֹעֲדִים, זְמַנִּים. וְהִנֵּה הַקֵּץ הַזֶּה אַחֲרֵי הַמִּסְפָּר, כַּאֲשֶׁר פֵּרֵשׁ בְּחַג הַסֻּכּוֹת, וּמִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה מִכְּלַל הַמִּסְפָּר. וְלֹא הֻצְרַךְ לְהַאֲרִיךְ וּלְבָאֵר זֶה שֶׁכְּבָר פֵּרֵשׁ שֶׁשְּׁנַת הַשֶּׁבַע הִיא שְׁנַת הַשְּׁמִטָּה, וְיִהְיֶה קֵץ רָחָב בִּשְׁמִטַּת כָּל הַשָּׁנָה כְּמוֹ שֶׁפֵּרַשְׁתִּי עַל דֶּרֶךְ הַפְּשָׁט. וְיִתָּכֵן לוֹמַר כִּי הַכָּתוּב מוֹנֶה תְּחִלַּת שָׁנָה מֵחַג הַסֻּכּוֹת, כְּמוֹ שֶׁאָמַר (שמות לד כב) וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה, וְאָמַר (שם כג טז) וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה, וא"כ יִהְיֶה מִקֵּץ שֶׁבַע שָׁנִים בַּסּוֹף וְחוּץ מִמֶּנּוּ בְּסָמוּךְ. וְאָמַר בְּמוֹעֵד שְׁנַת הַשְּׁמִטָּה לִהְיוֹת חֶשְׁבּוֹן הַשֶּׁבַע בִּשְׁמִטּוֹת כְּמוֹ שֶׁפֵּרַשְׁתִּי, לֹא שֶׁתַּגִּיעַ הַשְּׁמִטָּה עַד הֶחָג הַזֶּה. וְרָאִיתִי לְאֶחָד מִן הַמְּחַבְּרִים שֶׁכָּתַב מְלַמֵּד שֶׁמּוֹסִיפִים מֵחוֹל עַל הַקֹּדֶשׁ, וְהַשְּׁמִטָּה הָיְתָה נוֹהֶגֶת עַד חַג הַסֻּכּוֹת שֶׁל שָׁנָה שְׁמִינִית. וְזֶה דָּבָר מֻכְרָח בַּתַּלְמוּד (ר"ה יב) בִּרְאָיוֹת בְּרוּרוֹת שֶׁאֵינֶנּוּ אֱמֶת. וְאֶפְשָׁר לוֹמַר כִּי מָה שֶׁאָמְרוּ רַבּוֹתֵינוּ בְּמִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה שֶׁאֵין מַשְׁמֶטֶת כְּסָפִים אֶלָּא בְּסוֹפָהּ, שֶׁהוּא מִדְרָשׁ, מִפְּנֵי שֶׁלֹּא אָמַר הַשָּׁנָה הַשְּׁבִיעִית תַּעֲשֶׂה שְׁמִטָּה יִרְמֹז כִּי בְּסוֹף הַשֶּׁבַע תַּעֲשֶׂה שְׁמִטָּה יוֹתֵר מִן הַהַתְחָלָה, וּרְצוֹנָם בַּקֵּץ הַזֶּה חוּץ מִמֶּנּוּ. וְיָכוֹל אָדָם לִתְבֹּעַ חוֹבוֹ בַּיּוֹם הָאַחֲרוֹן שֶׁל שְׁנַת הַשְּׁמִטָּה וְלֹא תְּשַׁמֵּט עַד הַלַּיְלָה, שֶׁכָּךְ מָצִינוּ בַּתּוֹסֶפְתָּא (שביעית ח יא) שֶׁכּוֹתְבִין פְּרֻזְבּוּל עֶרֶב ר"ה שֶׁל מוֹצָאֵי שְׁבִיעִית:

1‘MIKEITZ’ OF SEVEN YEARS THOU SHALT MAKE ‘SH’MITAH.’ The correct interpretation appears to me that he is warning about the seventh year itself, that we make it a Sabbatical [refraining] from plowing, [sowing] and reaping, just as He said, But the seventh year thou shalt let it rest and lie fallow,²⁴⁵ this being the meaning of thou shalt make ‘sh’mitah,’ that “you should rest,” similar to the expression, to keep the Sabbath-day.²⁴⁶ He abridged the prohibitions of sowing and pruning because He expressly mentioned them already,²⁴⁷ but he supplemented [what was previously said] to explain that it is a ‘sh’mitah’ of the Eternal²⁴⁸ also in regards to the release of moneys. This is the sense of the expression, because it is proclaimed ‘the remission’ of the Eternal,²⁴⁸ which is similar to a Sabbath unto the Eternal,²⁴⁹ and all works are to cease. I have already alluded to its secret.²⁴⁹Now Rabbi Abraham ibn Ezra commented [that the meaning of the word mikeitz is] “at the beginning of the year.” And so say all grammarians²⁵⁰. that the beginning and end of something are each called katzeh, since there are two extremities to each thing, similar to what is written, from ‘hakatzeh’ (end) to ‘hakatzeh’ (end);²⁵¹ of the two ends thereof;²⁵², 25:19. in the four ends thereof.²⁵³, 27:4. But the words [of the grammarians and Ibn Ezra] do not seem correct to me. For “the beginning of seven years” denotes the first year [of the Sabbatical cycle], this being the katzeh which is called rosh (the beginning)! Now had Scripture said, “mikeitz of the seventh year” their interpretation would have been correct [for then the verse would mean “at the beginning of the seventh year you shall make sh’mitah.” Instead, however, Scripture says, “‘Mikeitz’ of seven years thou shalt make ‘sh’mitah’” which according to them means “at the beginning of seven years,” i.e., in the first year you shall make the sh’mitah, which cannot be correct]! And in the opinion of our Rabbis²⁵⁴ 111. mikeitz means “at the end of the seven years,” and Scripture speaks only of the release of money [i.e., the remission of debts], stating “at the end of all seven years counted by you [as a Sabbatical cycle] you shall make a release, that every creditor shall release that which he hath lent unto his neighbor, ”²⁴⁸ and it is therefore that the Rabbis have said²⁵⁵ that the Seventh year cancels a loan only at the end. Similarly in their opinion²⁵⁴ 111. the verse ‘mikeitz’ seven years, at the appointed season of the year of remission, in the Festival of Tabernacles²⁵⁶ means “at the end of the seventh year,” except that “the end” mentioned here [with reference to the release of debts] means immediately [i.e., in the last moment of the seventh year] and “the end” mentioned there [with reference to the Assembly at which the king was to read the Book of Deuteronomy] is “distant,” [during Tabernacles, somewhat “distant” from the end of the year], since he explained at the appointed season of the year of remission, in the Festival of Tabernacles.²⁵⁶ Thus the sense [of mikeitz] in both cases is “the end,” stating here “at the end of seven years you shall make a release,” and there likewise it states “when the seven years end at the appointed season of the year of remission in the Festival of Tabernacles you shall make an Assembly.”By way of the simple meaning of Scripture it appears to me that the language of Scripture in its plain sense is clear and correct. Keitz means “end,” and so is its translation [as rendered by Onkelos and Yonathan: “at the end”]. Numbers and every [other] thing have a beginning and an end, and their beginning and end are part of them. Thus when you speak of tens, “one” is the beginning of the number and “ten” its end. If so, “the end of seven years” is “the seventh year” which is the end of that number, and Scripture refers to the Sabbatical of the Land, as I have explained above. The meaning of the word mikeitz is then like one cherub (‘mikatzeh’) at the one ‘end’ and one cherub (‘mikatzeh’) at the other ‘end’.²⁵⁷ The purport of the verse here is thus as follows: “at the end of seven years [i.e., in the seventh year which is ‘the end’ of that period] you shall make a cessation of work on the Land.” Similarly, ‘Mikeitz’ of seven years ye shall let go every man his brother that is a Hebrew, that hath been sold unto thee and hath served thee six years²⁵⁸ means “in the seventh year” which is the end of that number, this being similar to the verse written in the Torah, and in the seventh year he shall go out free for nothing.²⁵⁹ [the beginning of] the seventh year he goes free for nothing. So also, and in the seventh year thou shalt let him go free;²⁶⁰ for having said, he shall serve thee six years,²⁶⁰ it was not necessary to explain [“mikeitz seven years you shall let him go”] but only to state that in the seventh year he goes free. In the same way it would appear that the meaning of the other verse — ‘mikeitz’ seven years, at the appointed season in the year of remission, in the Festival of Tabernacles²⁵⁶ — would be in a similar way: “in ‘the end’ year, in the Festival of Tabernacles, in the beginning of that year in which plowing and sowing have been forbidden, this being the Sabbatical year.” But we could not say so, since our Rabbis have received by tradition²⁶¹ and they provided that the Assembly [in which the king read the Book of Deuteronomy] should be held in the Festival of Tabernacles of the eighth year, this being the year after the Sabbatical year. Therefore, the commentators²⁶² said that at the appointed season in the year of remission²⁵⁶ means “in the appointed season of the first year in the Sabbatical cycle.” This is not correct for the year of remission in Scripture refers only to the year of rest, to that year which is the remission of the Eternal²⁴⁸ [and not as Rashi explained, “the first year of the Sabbatical cycle”], and so also, the year of the Jubilee²⁶³ [means, “the year which is itself the Jubilee”]. Our Rabbis themselves made this point, for they said:²⁶⁴ “Is it written ‘in the year of the Jubilee?’ It states from the year of the Jubilee²⁶⁵ which means ‘the year after the Jubilee.’”²⁶⁶ the rest of the Land takes place.But I say thus: keitz and soph are used in Scripture to denote “the end” of any matter, but sometimes they are within that extremity and sometimes after it, outside of it. Thus: ‘umiktzei’ (and from among) his brethren;²⁶⁷ ‘mikatzeh’ (that is outmost) in the set;²⁶⁸ ‘umiktzatham’ (that at the end) they might stand before the king;²⁶⁹ ‘miktzoth’ (from the uttermost part) of the one wing unto ‘k’tzoth’ (the uttermost part) of the other²⁷⁰ — all these are expressions of an extremity which is attached to the thing itself and is contained within it. [But the following expressions:] ‘keitz’ (the end of) all flesh is come before Me;²⁷¹ and he shall come to ‘kitzo’ (his end), and none shall help him;²⁷² ‘hakeitz’ (the end) is come;²⁷³ ‘keitz’ (an end) is come²⁷⁴, Verse 6. — all signify “the end” of the matter mentioned but it signifies a later period, for it has been severed and separated. So it is regarding the term soph (end): It is better to go to the house of mourning etc. for that is ‘soph’ (the end of) all men,²⁷⁵ which means “after him,” for he has died; they are wholly ‘sophu’ (consumed) by terrors.²⁷⁶ The work that G-d hath done from the beginning even to ‘soph’ (the end)²⁷⁷ — here the term end is within the work itself. And in the language of the Rabbis we find [with reference to the writing of a Scroll of the Law:²⁷⁸ “The scribe is to leave blank] about a column at the beginning [of the Torah] and about [the width of] the circumference ‘b’sopho’ (at its end).” The meaning of the verse [regarding the Assembly] will then be as follows: “From the end of the seven years in the account of the year of release, in the Festival of Tabernacles which follows after the seven years, you shall make the Assembly.” And in order it should not appear to them that “the seven years” refer to some other counting, he mentioned that the seven years be [bizman ha’sh’mitah], at “the time of” the release. Similarly, when I take ‘mo’eid’²⁷⁹ means “the [appointed] time.” So do all mo’adim (festivals) signify “the [appointed] times.” Thus this term mikeitz [stated in connection with the Assembly] means “after the period [of seven years] is finished,” as he explained, in the Festival of Tabernacles.²⁵⁶ But [in the verse stated here before us] ‘mikeitz’ seven years thou shalt make a release [the seventh year is] within that number. He did not need to dwell upon and explain this since He already explained that the seventh year is the year of the release.²⁸⁰ And the word keitz (end) here is then extensive, applying [to the release during] the whole [seventh] year as I have explained by way of the simple meaning of Scripture.It is possible to say that Scripture counts the beginning of the year from the Festival of Tabernacles, as He said, and the feast of ingathering at the turn of the year,²⁸¹ and He further said, and the feast of ingathering, at the end of the year.²⁸², 23:16. And if so, ‘mikeitz’ seven years [stated further on in connection with the Assembly]²⁵⁶ means “at the end [of the seven years] and just beyond it.” And he states, at the appointed season of the year of remission²⁵⁶ to indicate that the reckoning of seven years be according to the Sabbatical cycles, as I have explained, but not that the [legal obligations of] release extend up to this Festival [of Tabernacles].Now, I have seen of one author²⁸³ who wrote [with respect to the verse on the Assembly]: “This teaches that we are to add from the secular to the sacred, and the law of release [although officially ending at the New Year of the eighth year] still applied until the Festival of Tabernacles of the eighth year. But it is irrefutably shown in the Talmud²⁸⁴ with clear proofs that it [the above interpretation] is untrue.Now it is possible to say that what our Rabbis have said²⁵⁴ 111. with respect to ‘mikeitz’ seven years thou shalt make a release that the release of money [i.e., the remission of debts] takes effect only at the end of the year — that it is an interpretation [deduced from the text]. Because Scripture did not say “the seventh year you shall make a release” [but instead said ‘mikeitz’ seven years …], it is more suggestive that you effect the remission at the end of the seven [years] than at the beginning. And the intent of [the Rabbis in using here] this term “end” is “beyond it.” Thus a creditor can demand his debt on the last day of the year of the release, and it is not remitted until the night, for thus we find in the Tosephta²⁸⁵ that they may write a prozbul²⁸⁶ legal basis is the Torah’s prohibition that the creditor shall not exact the debt; by turning over his claims to the court, it is they, the officers of the court, who collect it and not the creditor (Rashi, Gittin 36a). It was Hillel who established this ordinance because people refused to lend money to the poor on the seventh year for fear that the debts would be remitted, thus transgressing the law of the Torah against being callous to the condition of the poor (ibid., 36a). See “The Commandments,” Vol. I, pp. 149-150. on the day before the New Year of the outgoing seventh year.

אאֶת הַנָּכְרִי תִּגֹּשׂ, זוֹ מִצְוַת עֲשֵׂה, לְשׁוֹן רַשִׁ"י (רש"י על דברים ט"ו:ג') מִסִּפְרֵי (ראה קל). וּפֵרוּשׁוֹ מִצְוַת עֲשֵׂה בְּאָחִיךָ, הַנָּכְרִי תִּגֹּשׂ וְלֹא אָחִיךָ, וְלָאו שֶׁבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה. וּלְפִי שֶׁשָּׁנִינוּ שָׁם (ספרי קכט) לֹא יִגֹּשׂ, לִתֵּן עָלָיו לֹא תַעֲשֶׂה, חָזְרוּ וְשָׁנוּ אֶת הַנָּכְרִי תִּגֹּשׂ, זוֹ מִצְוַת עֲשֵׂה, לוֹמַר שֶׁעוֹבֵר עָלָיו בַּעֲשֵׂה וְלֹא תַעֲשֶׂה. וְכָךְ אָמְרוּ שָׁם (ספרי תצא קכט) לַנָּכְרִי תַשִּׁיךְ (דברים כ"ג:כ"א), מִצְוַת עֲשֵׂה. וּלְאָחִיךְ לֹא תַשִּׁיךְ, זוֹ מִצְוַת לֹא תַעֲשֶׂה. וְהוּא כְּמוֹ שֶׁפֵּרַשְׁנוּ, מִצְוַת עֲשֵׂה בְּאָחִיךָ. וְכָךְ פֵּרֵשׁ שָׁם רַשִׁ"י, לֹא שֶׁיִּהְיֶה מִצְוָה לְהַלְווֹת לַנָּכְרִי בְּרִבִּית כְּלָל. וְכֵן מוּכָח בַּגְּמָרָא בְּפֶרֶק אֵיזֶהוּ נֶשֶׁךְ (ב"מ ע). וְהָרַב רַבִּי מֹשֶׁה (הל' מלוה ולוה פ"א ה"ב ושם פ"ה ה"א) עֲשָׂאָן שְׁתֵּיהֶן מִצְוֹת מַמָּשׁ, לִנְגֹּשׂ אֶת הַנָּכְרִי וּלְהַלְווֹתוֹ בְּרִבִּית. טָעָה בַּלָּשׁוֹן הַזֶּה הַשָּׁנוּי בְּסִפְרֵי, וְשָׁם הוּא מֻרְגָּל בִּמְקוֹמוֹת רַבִּים, כָּל עוֹף טָהוֹר תֹּאכֵלוּ - מִצְוַת עֲשֵׂה, כֹּל שֶׁרֶץ הָעוֹף - מִצְוַת לֹא תַעֲשֶׂה. וְכֵן הִזְכִּירוּ בַּסִּפְרָא (שמיני פרשה ג א) וּבַסִּפְרֵי (ראה צו), זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ - מִצְוַת עֲשֵׂה. וְדָבָר בָּרוּר הוּא:

1OF AN ALIEN ‘TIGOS’ (THOU MAYEST EXACT IT). “This constitutes a positive commandment.” Thus is Rashi’s language quoting the Sifre.²⁸⁷ 113. The meaning thereof is that there is a positive commandment with respect to your brother [that you are not to exact the debt from him after it was cancelled by the Sabbatical year, the reasoning being as follows]: of an ‘alien’ thou mayest exact it, but not from your brother, and a negative commandment derived from a positive commandment carries the force of a positive commandment.²⁸⁸]. Now, by Scripture stating of an alien thou shalt exact it, we infer that one may not exact it from an Israelite, and since a negative commandment that is derived by implication from a positive commandment has the force of the positive injunction from which it is derived — it follows that he, who exacts it from an Israelite, violates both an explicit negative commandment and an implied positive commandment. This is the intent of the Sifre, but not as stated by Rashi that there is a positive commandment to exact it from the heathen. See “The Commandments,” Vol. I, pp. 150-151, where Rashi’s position coincides with that of Rambam, and Ramban differs with him. And because we have been taught there [in the Sifre]: “He shall not exact it [of his neighbor and his brother]²⁸⁹ — it is a negative commandment upon him,” therefore the Rabbis again taught: “Of an alien thou shalt exact it — this is a positive commandment,” [not to exact the debt from a brother] meaning to say that he who exacts the debt from his brother violates both a positive commandment and a negative commandment.In the same way the Rabbis have said there:²⁹⁰ 263. “Unto an alien ‘thashich’ (mayest thou lend upon interest)²⁹¹ — it is a positive commandment. But unto thy brother thou shalt not lend upon interest²⁹¹ — this is a negative commandment.” This, too, is as we have explained [that the meaning of the Sifre is] that there is a positive commandment with respect to your brother not to lend him on interest, and so did Rashi explain there,²⁹¹ but not that there is any commandment to lend an alien on interest. It is so indicated from the Gemara of the Chapter “What is usury?”²⁹²Now Harav Rabbi Moshe ben Maimon made both of them actual commandments — to exact debts from an alien²⁹³ and to lend him upon interest.²⁹⁴, Positive Commandment 198. He erred regarding these texts taught in the Sifre. Such expressions are common there [in the Sifre] in many places, as for example;²⁹⁵ 103. “Of all clean fowls ye may eat²⁹⁶ — it is a positive commandment. And all winged swarming things are unclean; they shall not be eaten²⁹⁷, Verse 19. — this is a negative commandment.”²⁹⁸, implies that you may not eat unclean fowl. Similarly the Rabbis mentioned in the Sifra²⁹⁹ 3:2. and in the Sifre:³⁰⁰ 101. “These are the beasts which ye may eat³⁰¹ — it is a positive commandment.” But the matter is clear [as I have explained it].

אכִּי לֹא יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ, מְפָרְשִׁים אָמְרוּ שֶׁלֹּא יֶחְדַּל הָאֶבְיוֹן מִקֶּרֶב הָאָרֶץ בְּאֶחָד מִכָּל הַזְּמַנִּים, כִּי לְעוֹלָם יִהְיֶה אֶבְיוֹן בָּאָרֶץ, שֶׁגָּלוּי הָיָה לְפָנָיו שֶׁלֹּא יַעֲשׂוּ מָה שֶׁאָמַר לָהֶם, כִּי לֹא יִהְיֶה בְּךָ אֶבְיוֹן אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל ה' אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה. וְאֵינוֹ נָכוֹן לְדַעְתִּי, כִּי הַתּוֹרָה תִּרְמֹז בַּמֶּה שֶׁעָתִיד לִהְיוֹת אֲבָל לֹא יִתְנַבֵּא עֲלֵיהֶם בְּפֵרוּשׁ שֶׁלֹּא יְקַיְּמוּ הַתּוֹרָה וִיצַוֶּה מִצְוָה בְּעָבְרָם עַל הַמִּצְווֹת לְעוֹלָם, וְחָלִילָה, רַק בְּדֶרֶךְ אַזְהָרָה יַזְכִּיר הַדָּבָר. וְהַנָּכוֹן שֶׁיֹּאמַר שֶׁלֹּא יֶחְדַּל אֶבְיוֹן, שֶׁיִּהְיֶה נִמְנָע שֶׁלֹּא יִמָּצֵא עוֹד לְעוֹלָם. וְהִזְכִּיר זֶה בַּעֲבוּר שֶׁהִבְטִיחַ שֶׁלֹּא יִהְיֶה בָּהֶם אֶבְיוֹן בְּשָׁמְרָם כָּל הַמִּצְוָה, אָמַר אֲבָל יָדַעְתִּי כִּי לֹא יִהְיוּ כָּל הַדּוֹרוֹת כָּל יְמֵי עוֹלָם כֻּלָּם שׁוֹמְרִים כָּל הַמִּצְוָה עַד שֶׁלֹּא נִצְטָרֵךְ כְּלָל לְצַוּוֹת עַל הָאֶבְיוֹן, כִּי אוּלַי בִּקְצַת הַיָּמִים יִמָּצֵא אֶבְיוֹן, וַאֲנִי מְצַוְּךָ עָלָיו אִם יִמָּצֵא. וְאָמַר מִקֶּרֶב הָאָרֶץ, לִרְמֹז עַל כָּל הַיִּשּׁוּב, כִּי הַהַבְטָחָה שֶׁלֹּא יִהְיֶה בָּנוּ אֶבְיוֹן בָּאָרֶץ אֲשֶׁר ה' אֱלֹהֵינוּ נֹתֵן לָנוּ נַחֲלָה אִם נְקַיֵּם שָׁם כָּל הַמִּצְוֹת, וְעַתָּה אָמַר כִּי יִתָּכֵן שֶׁיִּמָּצֵא אֶבְיוֹן בְּאֶחָד מִן הַזְּמַנִּים וּבְאֶחָד מִן הַמְּקוֹמוֹת אֲשֶׁר תֵּשֵׁב בָּהּ, כִּי טַעַם בְּאַרְצְךָ כְּטַעַם בְּכֹל מוֹשְׁבוֹתֵיכֶם (במדבר לה כט), בָּאָרֶץ וּבְחוּצָה לָאָרֶץ:

1FOR THE POOR SHALL NEVER CEASE OUT OF THE LAND. Commentators³⁰² have said that the meaning thereof is that the poor shall never cease out of the Land at any of all times, for there will always be poor in the Land, for it was apparent before Him that they will not do [to make possible] what he said to them, But there shall be no needy among you,³⁰³ if only thou diligently hearken unto the voice of the Eternal thy G-d to observe to do all this commandment.³⁰⁴ But it is not correct in my opinion, for the Torah may allude to what will be but it would not explicitly prophesy about them [the Israelites] that they will not fulfill the Torah, nor would he have commanded them [to observe the commandments while foretelling] that they would always transgress them. Forbid it! It is only by way of warning that he mentions [their transgressions].The correct interpretation is that he says that it is impossible for the poor to cease so that none should ever exist. He [Moses] mentioned this because, having assured them that there would be no needy if they observe all the commandments³⁰⁵ he said: “But I know that not all generations forever will observe all the commandments in which case there would be no need to charge you concerning the poor, for perhaps, at some time, there will exist poor and so I command you about him if he will be found.” He states out of the Land [for the poor shall never cease ‘out of the Land’] in order to allude to the entire habitation [anywhere on earth], for the promise that there would not be needy among us applies in the Land which the Eternal our G-d giveth us for an inheritance³⁰³ if we will fulfill there all the commandments. And now he said that it is possible that, at some period or at some place where you will have settled, there be found a poor man among you. For the meaning of the expression in thy Land³⁰⁵ [If there be among you a needy man … ‘in thy Land’] is like in all your habitations³⁰⁶ — within the Land of Israel and outside of the Land.

בוְטַעַם וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ, כְּאוֹמֵר לְאָחִיךָ הֶעָנִי וּלְכָל אֶבְיוֹנֵי אַרְצְךָ, כִּי בַּעֲבוּר שֶׁהַמִּצְוָה לְיִשְׂרָאֵל יַזְכִּיר אָחִיךָ וְיִצְטָרֵךְ לְפָרֵשׁ אָחִיךָ וְכָל אֶבְיוֹנֵי אַרְצְךָ, לְצַוּוֹת עַל כְּלַל יִשְׂרָאֵל. וּמִדְרָשׁוֹ (ספרי קמב) לְהַקְדִּים הַקּוֹדֵם. וְהִזְכִּיר כִּי עוֹד יֵשׁ שְׁמִטָּה לָעֶבֶד בַּשָּׁנָה הַשְּׁבִיעִית שֶׁלּוֹ, כִּי גַּם הַשְּׁמִטָּה הַהִיא כַּשְּׁמִטָּה הַנִּזְכֶּרֶת. וְהַכֹּל לִזְכֹּר יְמוֹת עוֹלָם כַּאֲשֶׁר רָמַזְתִּי בִּמְקוֹמוֹ (ויקרא כה ב), וְשָׁם נִרְמַז כִּי וְהָיָה לְךָ עֶבֶד עוֹלָם (דברים ט"ו:י"ז) כִּפְשׁוּטוֹ. וְהֶחְזִיר הַמִּצְוָה הַזֹּאת לְבָאֵר בָּהּ עִנְיַן הַעֲנָקָה:

2UNTO THY BROTHER, UNTO THY POOR, AND UNTO THY NEEDY IN THY LAND. The meaning thereof is as if he said: “to your poor brother, and to all the needy in your Land.” For because the commandment is addressed to Israel he mentions thy brother, and he joins in explanation “your brother and all the needy in your Land,” to command concerning the whole of Israel. And its homiletic interpretation is as follows:³⁰⁷ 116. “This teaches that [in giving charity] precedence be given to those nearer” [to you so that the poor of your own city or land have priority over the poor of distant places].He mentions that there is also a release for a [Hebrew] servant in his seventh year,³⁰⁸ for that release [of a servant] is also like the release [of loans in the Sabbatical year] mentioned³⁰⁹ [and hence the proximity of the subjects], all of them being to remember the days of old,³¹⁰ as I have hinted in its place.³¹¹, p. 349. There it is alluded that the expression and he shall be thy bondman forever³¹² is to be taken in its plain sense. Now he repeated this commandment in order to explain in it the outfitting of the emancipated servant.³¹³