Jewish law, especially when we’re talking about something as fundamental as economic justice, is all about those details. to a fascinating little corner of the Sifrei Devarim, a legal midrash on the Book of Deuteronomy, and see what it can teach us about the nuances of who is included – and excluded – in the mitzvah of lending and forgiving debts.
We're talking about the shemittah, the sabbatical year. A time for release, for letting the land rest, and, perhaps most radically, for forgiving debts. Deuteronomy 15 lays out the laws, and Sifrei Devarim 113 is busy unpacking them. It asks a crucial question: who exactly benefits from this system of debt release?
First, the text specifies "his neighbor." Seems straightforward. But the Sifrei Devarim immediately clarifies: "to exclude others (i.e., gentiles)." Whoa. That gives you pause, doesn't it? It’s a reminder that ancient laws, while often striving for universal ideals, were also shaped by the realities of their time. The sabbatical year’s debt release, in its original context, was primarily intended for fellow members of the Israelite community.
But the distinctions don’t stop there. The text goes on: "and his brother," clarifying this even further. Again, seemingly simple, but the Sifrei Devarim adds: "to exclude a sojourning stranger (ger toshav)." A ger toshav, a resident alien, someone living within the Israelite community but not fully integrated, was also excluded from this particular economic benefit. It highlights the complexities of inclusion and exclusion, even within a society striving for justice.
Next, we hit a surprising universality. "because it has been declared shemittah to the L-rd." The Sifrei Devarim states that the institution of money-release obtains "both in Eretz Yisrael and outside it." So, whether you’re in the land of Israel or elsewhere, the principles of the shemittah – the idea of release and economic reset – still apply. That's a powerful statement about the enduring relevance of these laws, no matter where Jewish people find themselves.
Finally, there's a permission, even an encouragement, to engage in commerce with non-Jews. Devarim 15:3 states "Of the gentile shall you exact." The Sifrei Devarim underlines that "This is a positive commandment." In other words, while debts to fellow Israelites are forgiven during the shemittah, debts owed by non-Jews are not. It's a pragmatic approach, acknowledging the economic realities of interacting with the wider world.
So, what do we make of all this? It's easy to get caught up in the seeming exclusions and miss the bigger picture. While the shemittah laws, as interpreted here, don't offer universal debt forgiveness, they powerfully emphasize the importance of economic justice within the community. It’s a reminder that even within specific boundaries, we can strive to create a more equitable society. It forces us to grapple with the question: Who is our neighbor? And what are our obligations to those both inside and outside our immediate circles? Food for thought, isn't it?