Bible references

Key NT Scriptures

• Matthew 6:25-31
  Click to retrieve Matthew 6:25-31

Key OT Scriptures

• Exodus 13:12
  Jewish Commentary
• Exodus 34:19
  Jewish Commentary
• Leviticus 25:4-5
  Jewish Commentary
• Leviticus 25:8-17
  Click to retrieve Leviticus 25:8-17
  Jewish Commentary
• Leviticus 25:23-31
  Click to retrieve Leviticus 25:23-31
  Jewish Commentary

Supportive NT Scriptures

• Luke 4:16-19
• Luke 12:22-31
  Click to retrieve Luke 12:22-31

Supportive OT Scriptures

• Isaiah 61:1-2
  Jewish Commentary
• Leviticus 25:5
  Jewish Commentary
• Proverbs 11:24-25
  Jewish Commentary

Bible verses copyright: PUBLIC DOMAIN except in the United Kingdom, where a Crown Copyright applies to printing the KJV. See http://www.cambridge.org/about-us/who-we-are/queens-printers-patent

Commentary

Rabbi Michael Rudolph

We are to count seven Sabbaths of years (forty-nine years) from each Year of Jubilee to the next. When the Year of Jubilee arrives, we are not to cultivate our land or harvest its crops in the usual way, and we are to return it to its prior owner, the one who sold it to us. When land is sold, it must not be sold in perpetuity, and a right of redemption by the seller must be an inherent part of the sale. In a very real sense, therefore, the sale of land is not of the land itself, but of the value of the crops that the land is likely to produce until the next Jubilee. The Year of Jubilee, similar to the Sh'mittah , can be viewed as a time of faith and benevolence because the crops that grow of their own accord (without cultivation) during the year is available for all to glean, including those who are poor. The Jubilee can also be viewed as a mitzvah of social and economic equalization, because Israelites that become wealthy through land that they have occupied, have to give the source of their wealth up in the Year of Jubilee. Like the Sh'mittah , I believe that the primary reason for God giving the Jubilee Year to the Israelites was to hone their faith and cause them to have to trust Him for their provision. A question that naturally comes to mind, of course, is how resting our land and returning it to its prior owner applies to us today. I am of the opinion that it can only apply literally as in the past, where today's circumstances are similar to those under which the ancient Israelites lived. So far as I am aware it is never the case since the assumption of Scripture regarding the Jubilee is that (1) it is meant to apply only in the Land of Israel, and (2) it is meant to apply by the entire population so that the burden of returning land that one has bought does not unjustly fall on just a few individuals who are willing to comply. Still, all Scripture is inspired by God and is profitable ( 2 Timothy 3:16-17 ), so we ought to consider how to use the inspiration when the Year of Jubilee arrives. I propose that we consider it a time to reflect on our faith by considering what our willingness would be to rest our land (should we own land in geographic Israel) and give it up in the Jubilee year as a demonstration of our trust and reliance on God.

Rabbi Daniel Juster

In modern societies that are not primarily agricultural, the Jubilee (also the Sh'mittah ) is difficult to apply. However, there are underlying principles that have been noted by many Bible scholars. First, similar to the Sh'mittah , the command shows the importance of renewing and preserving the land so that it is not worn out. Secondly, the command shows that God does not want the ownership of land to create a permanent class of landed gentry. The Jubilee promotes equal economic and social opportunity that is also the goal of our most enlightened and compassionate governmental systems. The Jubilee restoration of land does not mean socialism since there could be disparities of wealth by other means (e.g. in gold, silver, herds, etc.). However, there is a redistribution of wealth in Jubilee was well, and it therefore equalizes opportunity. I think the principle here is not to impose taxes for on-going welfare, but to use taxes (especially inheritance taxes) to provide education and training so that those without financial means have economic opportunity. Perhaps we could call such taxes "equal opportunity taxes".

Classical commentators

Meir has not constructed any mitzvot pertaining to the Jubilee. Maimonides and HaChinuch have, but they do not take into consideration today's changed circumstances as compared to those that existed during the time of Moses. Their mitzvot therefore require literal obedience to the Scriptures in a way that is difficult with regard to resting the land, and nearly impossible regarding its return - even in Eretz Yisrael . Similar to their Sh'mittah mitzvot , Maimonides and HaChinuch do not connect the Year of Jubilee to man's need to trust God for provision.

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

Source and License

Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

Volume 1 & 2 | Volume 3

License: CC BY-ND 4.0 (Attribution required, NoDerivatives). CC BY-ND 4.0

Disclaimer: the original content is authored by Rabbi Michael Rudolph and Rabbi Daniel Juster; additional notes or implementation details on this website are not part of their original work and do not represent their views.

Record source: The Law of Messiah - Torah from a New Covenant Perspective - Volume 1 & 2

Copyright note: Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2