Jerusalem Talmud Rosh Hashanah 3:5:5

יוֹבֵ֥ל [הִיא]. אַף עַל פִּי שֶׁלֹּא הִשְׁמִיטוּ. אַף עַל פִּי שֶׁלֹּא תָקְעוּ בַשּׁוֹפָר. אוֹ יָכוֹל אַף עַל פִּי שֶׁלֹּא שִׁילְּחוּ עֲבָדִים. תַּלְמוּד לֹומַר הִיא. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר. יוֹבֵ֥ל. אַף עַל פִּי שֶׁלֹּא הִשְׁמִיטוּ. אַף עַל פִּי שֶׁלֹּא שִׁילְּחוּ עֲבָדִים. אוֹ יָכוֹל אַף עַל פִּי שֶׁלֹּא תָקְעוּ בַשּׁוֹפָר. תַּלְמוּד לוֹמַר הִיא. אָמַר רִבִּי יוֹסֵה. מֵאַחַר שֶׁהַכָּתוּב תּוֹלֶה אוֹתָהּ לְעִנְייָן תְּקִיעַת שׁוֹפָר. וְכָתוּב אַחֵר תּוֹלֶה אוֹתָהּ לְעִנְייָן שִׁילּוּחַ עֲבָדִים. מִפְּנֵי מַה אֲנִי אוֹמֵר. יוֹבֵל שֶׁלֹּא בְשִׁילּוּחַ עֲבָדִים. (שֶׁאִי) [שֶׁ]אֶיפְשַׁר לְיוֹבֵל בְּלֹא שִׁילּוּחַ עֲבָדִים אֲבָל [אִי] אֶיפְשַׁר לְיוֹבֵל שֶׁלֹּא בִתְקִיעַת שׁוֹפָר. דָּבָר אַחֵר. תְּקִיעַת שׁוֹפָר תְּלוּיָה בְבֵית דִּין וְשִׁילּוּחַ עֲבָדִים תָּלוּי בְּכָל־אָדָם. וְאַתְייָא כַּהִיא דְאָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. וַיְדַבֵּ֣ר יְי אֶל־מֹשֶׁ֣ה וְאֶ‍ֽל־אַ‍ֽהֲרֹן‌֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל. עַל מַה צִיוָּם. עַל פָּרָשַׁת שִׁילּוּחַ עֲבָדִים. וְאַתְייָא כַּהִיא דְאָמַר רִבִּי אִילָא. לֹא נֶעֶנְשׁוּ יִשְׂרָאֵל אֶלָּא עַל פָּרָשַׁת שִׁילּוּחַ עֲבָדִים. הָדָא הוּא דִכְתִיב מִקֵּ֣ץ שֶׁ֣בַע שָׁנִ֡ים תְּ‍ֽשַׁלְּח֡וּ אִישׁ֩ אֶת־אָחִ֨יו הָעִבְרִ֜י וגו׳. תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. הָ֭יְתָה כָּ‍ֽאֳנִיּ֣וֹת סוֹחֵ֑ר מִ֝מֶּרְחָ֗ק תָּבִ֥יא לַחְמָ‍ֽהּ׃ דִּבְרֵי תוֹרָה עֲנִיִים בִּמְקוֹמָן וַעֲשִׁירִים בְּמָקוֹם אַחֵר. אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי יוּדָה וְרִבִּי יוֹסֵה. אֲבָל דִּבְרֵי חֲכָמִים. קִידּוּשׁ בֵּית דִּין וּתְקִיעַת שׁוֹפָר וְהַשְׁמֵט כְּסָפִים מַשְׁמִיטִין. נִיחָא קִידּוּשׁ בֵּית דִּין וּתְקִיעַת שׁוֹפָר. הַשְׁמֵט כְּסָפִים לֹא בַסּוֹף הֵן מַשְׁמִיטִין. רִבִּי זְעוּרָה שָׁמַע לָהּ מִן הָדָא. וַיֹּ֣אמֶר אֵלֵי֘ אַל־תִּירָ֣א דָ‍ֽנִיַּאל֒ כִּ֣י ׀ מִן־הַיּ֣וֹם הָרִאשׁ֗וֹן אֲשֶׁ֨ר נַתַ֧תָּ אֶת־לִבְּךָ֛ לְהָבִ֧ין וּלְהִתְעַנּ֛וֹת לִפְנֵ֥י אֱלֹהֶ֖יךָ נִשְׁמְע֣וּ דְבָרֶ֑יךָ. כְּבָר נִשְׁמְע֣וּ דְבָרֶ֑יךָ. ⁷⁴Sifra Behar Pereq 2(4); a similar text Babli 9b.“A Jubilee [it is]⁷⁵Corrector’s addition from the Babli; out of place as shown by R. Yose’s statement., even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah⁷⁶As Rashi explains in the Babli, in Leviticus.25">Lev. 25:8ff. it first is stated that the calendar authorities have to count 49 years, then organize the blowing of the shofar as consecration of the 50th year as Jubilee and return of land to the hereditary owners. Then in vv. 11,12 it is emphasized it is Jubilee, meaning that all rules spelled out subsequently do apply whether or not the preliminary actions required in vv. 8–10 have been executed or not.. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse⁷⁷The verse quoted from Jer. later on. In Lev. the freeing of Hebrew slaves is a law depending on the declaration of the Jubilee, 25:40. makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar⁷⁸The (scribe’s text) has to be preferred to the [corrector’s]; they more or less mean the same. The scribe’s text means that a slave not freed in the Jubilee is held illegally; in law he cannot be considered a slave. Therefore the Jubilee without manumission is a legal impossibility; a disregard of the duty to manumit is a sin for the individual, and a sin of the Court which does not enforce the law, but has no relevance for whether or not there is a Jubilee. On the other hand, the blowing of the shofar is a duty imposed on the Court; it is not intrinsic to the notion of Jubilee.. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody⁷⁹Essentially a succinct reformulation of the previous argument..” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel⁸⁰Exodus.6.13">Ex. 6:13.. About what did he command them? About the chapter on manumission of slaves⁸¹Since at that point the Israelites were not yet freed, no commandments could be given to them. It is asserted that they were told that they would be freed on condition that they would in the future manumit their own Hebrew slaves on the Jubilee.. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written⁸²Jeremiah.34.14">Jer. 34:14. The argument is from the preceding verse: I concluded a covenant with your forefathers, on the day when I took them out of the land of Egypt, as follows:, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread⁸³Proverbs.31.14">Prov. 31:14. The “valiant woman” is identified with the Torah (Midrash Mishleh 31[10].). The words of the Torah are poor in their proper place but rich at another place⁸⁴Since in Ex. it is not spelled out what was the first commandment given to the Israelites, but in Jer. it is spelled out.. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar⁸⁵As noted in Note 76, these are given in the biblical texts as establishing the Jubilee.. But is remission of debts⁸⁶While it is not stated explicitly in the Mishnah, it clearly follows from the rules of Ševi`it Chapter 10 that debts are cancelled by the end of the Sabbatical year. Since the Jubilee is a Sabbatical, how can its validity be dependent on what happens after it ends? not at the end? Rebbi Ze`ira understood it from the following⁸⁷Daniel.10.12">Dan. 10:12. The courts must be ready to enforce the cancellation of debts after the end of the Jubilee.: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.