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Shmita: the Jewish Tradition of Sabbatical Year

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Shmita: the Jewish Tradition of Sabbatical Year Shmita: The Jewish Tradition of Sabbatical Year Naama Agassi Contextual Design Design Academy Eindhoven Shmita: The Jewish Tradition of Sabbatical Year Naama Agassi Contextual Design Design Academy Eindhoven Index 7 Introduction 8 Shmita - Origin and Essence 13 Halakhic Implications Today 15 Alternative Perceptions of Shmita 16 Aspects of Shmita and Thoughts about . Their Current Implementation 30 Conclusion and Going towards a Design Project 4 5 Introduction In this essay, I will present my research about the tradi- tion of the Jewish sabbatical year, also known as shmita (Hebrew: releasing, letting go). I will explain the origin and essence of this tradition, how it is applied today according to halakha (Jewish law) and current alternative perceptions of the idea of shmita. I found great interest in this tradition, as I discovered that it addresses issues that are still rele- vant to contemporary lifestyle. In the following research, I will discuss the aspects of shmita that I found interesting and explain their contemporary value, as I see it, to the field of design. During my research, I found that among the many aspects of shmita that I had examined, the one that I would like to focus on is the idea of letting go of property. Current sustainable design suggests several approaches, including durable objects, reuse of waste and more. In my project, I would like to propose a complementary approach, in the spirit of shmita: the design of temporary objects, objects that are deliberately created to perish after a certain period of use, thereby shifting the focus from the immediate interpretation of sustainability to the establishment of a different relationship between the object and its owner. While these objects are temporary, their impact could become long-term, because they change the very way we relate to objects: an opportunity to internalise their insignificance, their limitations and our fleeting ownership over them. This approach does not aim to create ecological objects, but rather to undermine our emotional attachment to objects. Temporary objects give us an opportunity to learn how to let go of property, adjust and change – as a reaction to the current reality. 6 7 Origin and Essence notions behind the rule of shmita include: subversion of the concept of nature as human property under human The year of shmita (literally: releasing, letting go), also control, allowing the land to regenerate, an opportunity for called the sabbatical year or shevi’it (seventh), is the sev- social rehabilitation and greater equality and a temporary enth year of the seven-year agricultural cycle mandated forced stop of materialistic labour for the benefit of a by the Torah for the land of Israel, which is still observed renewed perspective. in contemporary Judaism. During shmita, all agricultur- al activity is forbidden and the land is left to lie fallow. Halakha (Jewish law) forbids ploughing, planting, prun- ing and harvesting. Preventative cultivation techniques, such as weeding to prevent appearance of pests, may be performed. Additionally, any fruits that grow of their own accord are deemed hefker (ownerless) and may be picked by anyone. A variety of laws also apply to the sale, con- sumption and disposal of shmita produce. All debts, except those of foreigners, were to be remitted. Chapter 25 of the Book of Leviticus promises fruitful harvests to those who observe the shmita, and describes its observance as a test of religious faith. Even though I am Jewish, I only heard about the tradition of shmita about a year ago. While reading about this tradition, I realised that apart from being a smart interference in capitalist discourse, it has the potential to be socially and economically relevant in today’s world. I found it to be a commendable and simple suggestion to stop our routine in order to question common perceptions. It is also highly relevant to working with materials and the understanding of basic design concepts. I was intrigued by this concept and wished to learn its different aspects and they can be employed in order to achieve a better understanding of basic elements in my work. The sabbatical year is mostly known today as a year of rest from work, whereas under shmita the stopping of labour is perceived as a challenging demand, with rest serving merely as a secondary value of this tradition. Interpretations concerning the theoretical and practical 8 9 “At the end of every seven years thou shalt make a release. And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord’s release. Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release”(Deuteronomy 15:1–3) 10 11 Halakhic Implications Today When examining the ancient tradition of shmita, I found fascinating the manner in which it was differently applied in different historical periods. In each period, there was a renewed discourse about the relevance of shmita, its appli- cation and ways to go around it. The idea of shmita was developed at a time when most Jewish people made a living from agriculture and wealth was manifested in land and property. Today, the tradition is applied by Jewish farmers, who are only 3% of the Israeli population. Shmita is one of a number of special Jewish laws that apply only to the land of Israel. The Jewish population mostly started coming back to Israel in the late 19th century, after long years in the diaspora. Therefore, shmita was not practiced for approximately 2,000 years and needed to be rethought and reconstructed. Presently, a large part of the essence of this law and its interpretations is dismissed in favour of convenient detours and symbolic gestures. Three options for bypassing shmita are currently employed. In one, agricultural areas owned by Jewish people are temporarily sold to non-Jewish buyers, in order to be able to continue their cultivation (by the original owner); this solution is called heter mekhira. In the second, the farmer can continue to cultivate his land as long as he gives all crops to a designated organization (otzar beit din), which will sell it for cost price. The ultra-Orthodox community rejects both of these options and instead imports all fruits and vegetables during the sabbatical year. Religious organizations, which have interest that Israeli farmers will maintain the tradition, raise money in order to help them survive the sabbatical year. During my research, I interviewed a farmer named Itzik Stern. While he is aware of the limitations, he prefers the In this video, an Israeli Rabbi explains how to perform a Kosher 'Pruzbul', a Jewish law created 13 12in order to bypass debts cancellation in the year of 'Shmita'. second option – selling his produce through otzar beit Alternative Perceptions of Shmita din, and he claims that this hardly changes his regular Today there is an unorganised discourse about the applica- cultivation routine. According to him, the main difference tion of shmita to contemporary lifestyle, which is separate is that he has to sow before the new Jewish year (around from the classical Halakhic application related to agricul- September), which might hurt his production since the ture and the consumption of agricultural products. Most of rainy season starts later. Other than that, he says, there these contemporary interpretations discuss an individual is almost no difference in the amount of work during the application, outside the context of an economic system, sabbatical year. such as education or reduced consumption. The intensified Stern, who is a religious Jew, mentions in the interview discourse surrounding this topic in the most recent sabbat- that he observes the shmita only in order not to lose ical year (2014-2015), compared to previous ones, demon- customers who require kosher produce. He says that he strates the relevance of this tradition to the current reality. does not spiritually relate to the idea of shmita. He has An Israeli initiative from 2013 successfully mobilised been a farmer for 40 years, which spanned 5 cycles of large financial institutions in order to help people with shmita, and yet he does not perceive any added value to the debts repay them during the sabbatical year. The initiative current application of this tradition. also established a volunteering system, where people could However, an interesting point of view might come when contribute one or two hours a week for volunteer work looking at the shmita outside the context of agriculture. As (hafkarat sha’ot). Rabbi Beny Lau wrote: “The shmita is a challenge to any Another lesson that can be learned from the concept of person who lives in a society where man is threatening shmita was described by Naama Shaked, a teacher of the to take over the world. The law of shmita is the spiritual tradition of shmita whom I interviewed during my research: reality in which a human being examines his place in the “The demand to desert the land and its cultivation for one story of creation, reduces his possessions and makes year shows how strong the connection with it is during the room for the whole experience of existence.” If we observe other six years.” shmita from the ideological and ecological perspectives, I found the discussion concerning new suggestions to we can apply it to the current realities in innovative ways, practice shmita today to be fascinating. As for myself, I which are no longer related solely to agriculture. I will would like to examine the perspective offered to the farmer examine these perspectives and their application in the in ancient times in order to extract its potential applications next sections.
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