After Davening every Shabbos there is a Chinuch shiur followed by a kiddush. This week the group was learning about Amon and Moab and why even after conversion they are never allowed to marry a Jewish woman. This applies to all future generations and the prohibition is never lifted. The Chinuch explains that the reason for this is, that Amon and Moab refused to even sell food and water to the Jewish people when they passed near their territory before coming into the land of Israel. This behavior is counter to everything that the Jewish People and their ancestors stood for, Gemilat Chasodim. Our religion was built on helping and inviting people into our homes when they are in need. As a result of Amon and Moab's abhorrent behavior we reject them from entering our homes, even after conversion (it almost seems that Sodom influenced the children of Lot-my thought). The Chinuch continues that the females were not blamed or guilty of this behavior because it was not normal or modest in those days for woman to greet strangers into their homes. Therefore they are welcomed(after conversion) to marry Jewish males.
I find it ironic that Ruth (a convert from Moab)spent her days gathering from the fields of Boaz in order to sustain her mother-in-law,Naomi(a Jewess). It was this humility,love and concern for a fellow human being/Jew which was counter to the abhorrent behavior of her ancestors. As a result she eventually married Boaz. This marriage resulted in her building through her descendants,King David and the kingdom of Israel.
Sunday, April 10, 2011
Saturday, January 22, 2011
Yisro
R' Avraham Ben Harambam says that his father followed the opinion that Yisro came to Moshe after the giving of the Torah at Sinai. He says that otherwise it would have been too short of a time for Yisro to hear about the miracles and then arrive before Matan Torah. There is an irony here because this would mean that the two children of Moshe were not present at Mount Sinai. In Exodus Perek 18 pasuk 6, Yisro refers to the children as "her"(Tziporah's)children and not Moshe's children. The pasuk perhaps is telling us that as a result of his children not being present at Har Sinai they were not considered Moshe's children but were outside the influence of klal yisroel and were instead under her influence. In fact the Rambam writes in Yesodei Hatorah chapter 8 Halacha 1-2, that the reason we believe in the prophecy of Moshe is not because of the miracles that he performed but because of what we heard at Har Sinai. The Rambam also writes in his Igeret Teimon that anyone that denies the Torah or Moshe Rabbeinu, it can be assumed that his forefathers were not present at Har Sinai. So it is not surprising that a descendant of the children of Moshe was the infamous Michah that was known for his idol-Pesel Michah.
The question still remains why did the Torah tell the story of Yisro before Har Sinai if in fact it took place after. If we look at the advice that Yisro gave Moshe in judging the people we may have an answer. Yisro tells Moshe in Perek18 Pasuk 20 "and you shall make known to them the path in which they should go and the deeds that they should do". The Rambam states in his Sefer Minyan Mamitzvohs(Shoresh 2),that many mitzvohs are learned out from this pasuk that fall under the single mitzvah of "love thy neighbor". They include doing gracious deeds,visiting the sick,burying the dead,laws between man and his fellow man(monetary laws) and performing good deeds even outside the letter of the law. Yisro then tells Moshe in Pasuk 21, that he should appoint judges from "men of accomplishment,G-D fearing people,men of truth and people who despise money". The Rambam in Sanhedrin perek 2 halacha 7 explains "men of accomplishment" as one that is strong in the commandments and controls his urges until there is no embarrassment or bad name. Also included from "men of accomplishment"is to save the oppressed from the oppressor(justice). He continues that "men of truth" means people that run after righteousness,who love truth and hate corruption. He then says that"Who despise money" are people that aren't busy running after money.
It is this kind of person, that has accomplished these kind of attributes and perfections that can potentially rise to the level of the Jews at Har Sinai and possibly relive the experience of prophecy. It is for this reason that the Torah tells us the story of Yisro before Har Sinai. Yisro is in fact the future recipe to our reliving the experience throughout history.
The question still remains why did the Torah tell the story of Yisro before Har Sinai if in fact it took place after. If we look at the advice that Yisro gave Moshe in judging the people we may have an answer. Yisro tells Moshe in Perek18 Pasuk 20 "and you shall make known to them the path in which they should go and the deeds that they should do". The Rambam states in his Sefer Minyan Mamitzvohs(Shoresh 2),that many mitzvohs are learned out from this pasuk that fall under the single mitzvah of "love thy neighbor". They include doing gracious deeds,visiting the sick,burying the dead,laws between man and his fellow man(monetary laws) and performing good deeds even outside the letter of the law. Yisro then tells Moshe in Pasuk 21, that he should appoint judges from "men of accomplishment,G-D fearing people,men of truth and people who despise money". The Rambam in Sanhedrin perek 2 halacha 7 explains "men of accomplishment" as one that is strong in the commandments and controls his urges until there is no embarrassment or bad name. Also included from "men of accomplishment"is to save the oppressed from the oppressor(justice). He continues that "men of truth" means people that run after righteousness,who love truth and hate corruption. He then says that"Who despise money" are people that aren't busy running after money.
It is this kind of person, that has accomplished these kind of attributes and perfections that can potentially rise to the level of the Jews at Har Sinai and possibly relive the experience of prophecy. It is for this reason that the Torah tells us the story of Yisro before Har Sinai. Yisro is in fact the future recipe to our reliving the experience throughout history.
Sunday, October 24, 2010
ramban on avrohom and pharaoh
In Bereishis 12:10-20 the torah tells us how Abraham went down to egypt because of a famine. The Torah tells us that Abraham lied to Pharaoh about his wife Sarah,telling him that she was his sister, because he was afraid he would be killed (since pharaoh would want Sarah for himself). The story continues that Pharaoh tries to take Sarah and as a result he and his family are struck by plagues until he finally returns Sarah to Abraham and then sends them off with great wealth.
The Ramban comments that Abraham was punished for lying and as a result his descendents would be slaves to the same Egyptians. He says that this story falls under the category of "the deeds of the fathers are a sign of what will happen to the children". The story also hintsaccording to the Ramban, how in the end the jewish people will be chased out of egypt with great wealth.
I would like to humbly add to the Rambans idea by pointing out the similarity of both stories. Abraham went down to Egypt because of a famine so too did Yaakov and his children. Pharaoh only let Sarah go when he and his family were personally hit with plagues. So too, the future Pharaoh would only let the Jews leave when he and his family were personally struck by the plague(killing of the first born). Its also interesting the language by Abraham where it says that the Egyptians praised her(Sarah) to Pharaoh. Before the Jews left Egypt(Exodus 11:3) it says "G-D disposed the Egyptians favorably toward the people".
I wonder if there is any connection later on in Bereishis 21:21 where after Abraham sends Hagar and Ishmael away, Hagar takes a wife for her son from the land of Egypt. Is the Torah telling us that Ishmael would blend into Egypt and not be persecuted because he was not considered the heir of Abraham and would therefore be spared the punishment of slavery/exodus as a result of his fathers actions. On the other hand, perhaps Abraham recieved the punishment of being forced to send his oldest son away into exile thus causing his mother to marry him off to an Egyptian woman-the antithesis of Abrahams beliefs and philosophy of one G-D, as a result of his dishonesty with Pharaoh.
The Ramban comments that Abraham was punished for lying and as a result his descendents would be slaves to the same Egyptians. He says that this story falls under the category of "the deeds of the fathers are a sign of what will happen to the children". The story also hintsaccording to the Ramban, how in the end the jewish people will be chased out of egypt with great wealth.
I would like to humbly add to the Rambans idea by pointing out the similarity of both stories. Abraham went down to Egypt because of a famine so too did Yaakov and his children. Pharaoh only let Sarah go when he and his family were personally hit with plagues. So too, the future Pharaoh would only let the Jews leave when he and his family were personally struck by the plague(killing of the first born). Its also interesting the language by Abraham where it says that the Egyptians praised her(Sarah) to Pharaoh. Before the Jews left Egypt(Exodus 11:3) it says "G-D disposed the Egyptians favorably toward the people".
I wonder if there is any connection later on in Bereishis 21:21 where after Abraham sends Hagar and Ishmael away, Hagar takes a wife for her son from the land of Egypt. Is the Torah telling us that Ishmael would blend into Egypt and not be persecuted because he was not considered the heir of Abraham and would therefore be spared the punishment of slavery/exodus as a result of his fathers actions. On the other hand, perhaps Abraham recieved the punishment of being forced to send his oldest son away into exile thus causing his mother to marry him off to an Egyptian woman-the antithesis of Abrahams beliefs and philosophy of one G-D, as a result of his dishonesty with Pharaoh.
Saturday, December 13, 2008
Foreign leaders
In this weeks parsha Bereishis 36,31 the Torah lists all the kings of Edom. What is the significance or the importance of the Torah teaching us about the Kings of Edom. What lesson can we as human beings learn from this listing. We know that the Torah is not a history book and the purpose of all that is written in the Torah is to teach us proper morals and beliefs so that we can get close to G-D(with thought)and follow his will.
The Rambam writes in Moreh Nevuchim (volume 3 chapter 50)the following(Shlomo Pines translation)"The reason for[Scripture's]enumeration of the kings that reigned in the land of Edom is the fact that according to one of the commandments:Thou mayest not set a foreigner over thee,who is not thy brother".
The Rambam continues that these leaders of Edom were foreigners and as a result dealt with the descendents of essav with cruelty and humiliated them. So this listing of the Torah is actually a lesson and an explanation to the commandment that was given later to the jewish people that they should not appoint a foreigner as a leader or a king. We have seen countless times in Jewish history where Jewish leaders that were foreigners caused grief and misery to the jewish people(King Herod and his descendents).
I find it curious that the founding fathers of the United States insisted that it be law that a foreigner(born overseas) could not become President and only someone born on American soil could run for this office. I wonder if they took this idea from the Torah in an attempt to prevent the "harrassment of the people" that took place under the foreign leaders of Edom.
The Rambam writes in Moreh Nevuchim (volume 3 chapter 50)the following(Shlomo Pines translation)"The reason for[Scripture's]enumeration of the kings that reigned in the land of Edom is the fact that according to one of the commandments:Thou mayest not set a foreigner over thee,who is not thy brother".
The Rambam continues that these leaders of Edom were foreigners and as a result dealt with the descendents of essav with cruelty and humiliated them. So this listing of the Torah is actually a lesson and an explanation to the commandment that was given later to the jewish people that they should not appoint a foreigner as a leader or a king. We have seen countless times in Jewish history where Jewish leaders that were foreigners caused grief and misery to the jewish people(King Herod and his descendents).
I find it curious that the founding fathers of the United States insisted that it be law that a foreigner(born overseas) could not become President and only someone born on American soil could run for this office. I wonder if they took this idea from the Torah in an attempt to prevent the "harrassment of the people" that took place under the foreign leaders of Edom.
Sunday, June 8, 2008
Torah with a Job
Today in shul I was asked to say a Mishnah from Pirkei Avos. I randomly opened the siddur to the Mishnah in the second perek
ב,ב רבן גמליאל בנו של רבי יהודה הנשיא אומר, יפה תלמוד תורה עם דרך ארץ, שיגיעת שניהם משכחת עוון; וכל תורה שאין עימה מלאכה, סופה בטילה וגוררת עוון. וכל העמלים עם הציבור, יהיו עמלים עימם לשם שמיים, שזכות אבותן מסייעתן, וצדקתם עומדת לעד. ואתם, מעלה אני עליכם כאילו עשיתם.
To summarize
Rabban Gamliel says that it is beautiful when learning Torah accompanies a job. When one is busy with both, then sin is prevented. On the other hand Torah without a job(like kolel-my insert)in the end will be a waste of time and will in fact cause sin.
What I find extremely interesting is the last part of the same Mishnah which talks about how to contribute and participate in helping the community. The Mishnah says that one should do it for the sake of heaven and if he does, then the merit of the ancestors will help him and in the end the credit will be his. I believe that it is not just a coincidence the linking of this part of the Mishnah to the first.
A person who only learns Torah and does not support himself does not understand or even know the needs of the congregation. In fact he himself is being supported by the congregation and therefore cannot have a non biased approach to what is good or bad for the community. It is only the person that is involved in the "ways of the world"(working for a living),that can really understand what is good or bad. Then the Mishnah warns the working man that he remember that he should not be influenced by his selfish needs(honor etc) in helping the community. Instead he should look at the earlier righteous generations that were involved in building the community and use them as the measuring stick and guide to his decisions on how to help. It is with this process that he can ensure will be acting for the sake of heaven and the credit or imprint on society and on the world will be his.
On a macro level that is why we talk about our forefathers when we start the Shemoneh Esreh. We begin by thinking about how we can continue the process that our forefathers started of improving the community and the world so that we can act for the sake of heaven and not our selfish needs.
ב,ב רבן גמליאל בנו של רבי יהודה הנשיא אומר, יפה תלמוד תורה עם דרך ארץ, שיגיעת שניהם משכחת עוון; וכל תורה שאין עימה מלאכה, סופה בטילה וגוררת עוון. וכל העמלים עם הציבור, יהיו עמלים עימם לשם שמיים, שזכות אבותן מסייעתן, וצדקתם עומדת לעד. ואתם, מעלה אני עליכם כאילו עשיתם.
To summarize
Rabban Gamliel says that it is beautiful when learning Torah accompanies a job. When one is busy with both, then sin is prevented. On the other hand Torah without a job(like kolel-my insert)in the end will be a waste of time and will in fact cause sin.
What I find extremely interesting is the last part of the same Mishnah which talks about how to contribute and participate in helping the community. The Mishnah says that one should do it for the sake of heaven and if he does, then the merit of the ancestors will help him and in the end the credit will be his. I believe that it is not just a coincidence the linking of this part of the Mishnah to the first.
A person who only learns Torah and does not support himself does not understand or even know the needs of the congregation. In fact he himself is being supported by the congregation and therefore cannot have a non biased approach to what is good or bad for the community. It is only the person that is involved in the "ways of the world"(working for a living),that can really understand what is good or bad. Then the Mishnah warns the working man that he remember that he should not be influenced by his selfish needs(honor etc) in helping the community. Instead he should look at the earlier righteous generations that were involved in building the community and use them as the measuring stick and guide to his decisions on how to help. It is with this process that he can ensure will be acting for the sake of heaven and the credit or imprint on society and on the world will be his.
On a macro level that is why we talk about our forefathers when we start the Shemoneh Esreh. We begin by thinking about how we can continue the process that our forefathers started of improving the community and the world so that we can act for the sake of heaven and not our selfish needs.
Saturday, May 31, 2008
Bitter Waters
In Exodus 15 we find the following passages
כג וַיָּבֹאוּ מָרָתָה--וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה, כִּי מָרִים הֵם; עַל-כֵּן קָרָא-שְׁמָהּ, מָרָה.
23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.
כד וַיִּלֹּנוּ הָעָם עַל-מֹשֶׁה לֵּאמֹר, מַה-נִּשְׁתֶּה.
24 And the people murmured against Moses, saying: 'What shall we drink?'
כה וַיִּצְעַק אֶל-יְהוָה, וַיּוֹרֵהוּ יְהוָה עֵץ, וַיַּשְׁלֵךְ אֶל-הַמַּיִם, וַיִּמְתְּקוּ הַמָּיִם; שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ.
25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;
כו וַיֹּאמֶר אִם-שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ, וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה, וְהַאֲזַנְתָּ לְמִצְוֹתָיו, וְשָׁמַרְתָּ כָּל-חֻקָּיו--כָּל-הַמַּחֲלָה אֲשֶׁר-שַׂמְתִּי בְמִצְרַיִם, לֹא-אָשִׂים עָלֶיךָ, כִּי אֲנִי יְהוָה, רֹפְאֶךָ. {ס}
26 and He said: 'If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.' {S}
I was giving the Daf today (Tractate Sotah)and I noticed that the Torah (Numbers 5,11-31)when referring to the water that is given to the Sotah to drink, also refers to the water as "Mayim Hamorim"(bitter waters).The jealous husband brings his wife who is suspected of being disloyal to the Temple and she is then tested by being given to drink this "Mayim Hamorim"(a recipe that consists of a parchment with G-D's name that is ground up and mixed with water). If she is found guilty she dies a horrible death with her stomach exploding.On the other hand if she is found innocent she is blessed with children.
It seems that the Jewish people after surviving Egypt and were now about to enter a covenant with G-D(with the giving of the Torah)were also being tested by the "Mayim Hamorim". That is why it says שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ. (There He made for them a statute and an ordinance, and there He proved them; ). Apparently whatever laws were given at that time(Rashi brings a Michiltah that the laws of Shabbos,the Red Cow and Monetary laws were given),proved that the Jews were loyal and ready to dedicate themselves to G-D. It was after this test of obedience and dedication that G-D and the Jewish people were ready to consummate their marriage with the giving of the Torah.
כג וַיָּבֹאוּ מָרָתָה--וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה, כִּי מָרִים הֵם; עַל-כֵּן קָרָא-שְׁמָהּ, מָרָה.
23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.
כד וַיִּלֹּנוּ הָעָם עַל-מֹשֶׁה לֵּאמֹר, מַה-נִּשְׁתֶּה.
24 And the people murmured against Moses, saying: 'What shall we drink?'
כה וַיִּצְעַק אֶל-יְהוָה, וַיּוֹרֵהוּ יְהוָה עֵץ, וַיַּשְׁלֵךְ אֶל-הַמַּיִם, וַיִּמְתְּקוּ הַמָּיִם; שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ.
25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them;
כו וַיֹּאמֶר אִם-שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ, וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה, וְהַאֲזַנְתָּ לְמִצְוֹתָיו, וְשָׁמַרְתָּ כָּל-חֻקָּיו--כָּל-הַמַּחֲלָה אֲשֶׁר-שַׂמְתִּי בְמִצְרַיִם, לֹא-אָשִׂים עָלֶיךָ, כִּי אֲנִי יְהוָה, רֹפְאֶךָ. {ס}
26 and He said: 'If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.' {S}
I was giving the Daf today (Tractate Sotah)and I noticed that the Torah (Numbers 5,11-31)when referring to the water that is given to the Sotah to drink, also refers to the water as "Mayim Hamorim"(bitter waters).The jealous husband brings his wife who is suspected of being disloyal to the Temple and she is then tested by being given to drink this "Mayim Hamorim"(a recipe that consists of a parchment with G-D's name that is ground up and mixed with water). If she is found guilty she dies a horrible death with her stomach exploding.On the other hand if she is found innocent she is blessed with children.
It seems that the Jewish people after surviving Egypt and were now about to enter a covenant with G-D(with the giving of the Torah)were also being tested by the "Mayim Hamorim". That is why it says שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ. (There He made for them a statute and an ordinance, and there He proved them; ). Apparently whatever laws were given at that time(Rashi brings a Michiltah that the laws of Shabbos,the Red Cow and Monetary laws were given),proved that the Jews were loyal and ready to dedicate themselves to G-D. It was after this test of obedience and dedication that G-D and the Jewish people were ready to consummate their marriage with the giving of the Torah.
Sunday, May 18, 2008
My Sabbaths shall you observe and My Sanctuary shall you revere
Parshas Behar ends off with a seemingly strange passage "My Sabbaths shall you observe and My sanctuary shall you revere-I am Hashem"(Perek 25 Pasuk 2). At first glance one would think that this passage is referring to the commandment of keeping the weekly Sabbath which Jews celebrate every Saturday to remember G-D's creation of the world. Throughout the Torah the reason why the Sanctuary is mentioned together with the the Sabbath is (as our sages tell us)in order to teach us that we cannot violate the Sabbath even when building the Temple(this may also be the link to the thirty nine types of work that was done to build the temple and is thus prohibited for a Jew to practice on the Sabbath). The only problem with this interpretation in this particular Parsha is that the main subject of Parshas Behar was the Shmitah(every seventh year) and the Jubilee(every fiftieth year),which as our rabbis teach us is linked to the Shmitah cycle. There is no other mention in this Parsha of the weekly Sabbath laws.Why would Moshe end this Parsha with the weekly Sabbath instead of the main subject of the Parsha, the seven year sabbatical(Shmitah)? Furthermore the Shmitah is also referred to as sabbath as the Pasuk says in the beginning of our Parsha"but the seventh year shall be a complete sabbath for the land,a sabbath for Hashem;your field you shall not sow and your vineyard you shall not prune"(Perek 25 Pasuk 4).
I would therefore like to propose that the last passage in this Parsha is actually a summation of Parshas Behar and is also a final warning for us and for future generations to keep the Shmittah. The mentioning of the Temple with the Shmittah is in order for us to realize that the keeping of the Shmittah is eternally linked to the Temple in a way that the existence of the Temple is tied into our keeping the Shmitah. As G-D tells Moshe and the Jewish people " And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste. Then shall the land be paid her Sabbaths, as long as it lieth desolate, and ye are in your enemies' land; even then shall the land rest, and repay her Sabbaths. As long as it lieth desolate it shall have rest; even the rest which it had not in your Sabbaths, when ye dwelt upon it."(Leviticus 26:33-36).Also see Rashi on Pasuk 35.
We also find that G-D told the prophet Jeremiah to tell the Jewish people "therefore the word of the LORD came to Jeremiah from the LORD, saying: Thus saith the LORD, the God of Israel: I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondage, saying: 'At the end 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 years, thou shalt let him go free from thee'; but your fathers hearkened not unto Me, neither inclined their ear...... Therefore thus saith the LORD: Ye have not hearkened unto Me, to proclaim liberty, every man to his brother, and every man to his neighbour; behold, I proclaim for you a liberty, saith the LORD, unto the sword, unto the pestilence, and unto the famine; and I will make you a horror unto all the kingdoms of the earth."(Jeremiah 34:12-22)
Finally we find in Chronicles the passage "And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia; to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her Sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. "(Chronicles II 36:19-22)
I would therefore like to propose that the last passage in this Parsha is actually a summation of Parshas Behar and is also a final warning for us and for future generations to keep the Shmittah. The mentioning of the Temple with the Shmittah is in order for us to realize that the keeping of the Shmittah is eternally linked to the Temple in a way that the existence of the Temple is tied into our keeping the Shmitah. As G-D tells Moshe and the Jewish people " And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste. Then shall the land be paid her Sabbaths, as long as it lieth desolate, and ye are in your enemies' land; even then shall the land rest, and repay her Sabbaths. As long as it lieth desolate it shall have rest; even the rest which it had not in your Sabbaths, when ye dwelt upon it."(Leviticus 26:33-36).Also see Rashi on Pasuk 35.
We also find that G-D told the prophet Jeremiah to tell the Jewish people "therefore the word of the LORD came to Jeremiah from the LORD, saying: Thus saith the LORD, the God of Israel: I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondage, saying: 'At the end 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 years, thou shalt let him go free from thee'; but your fathers hearkened not unto Me, neither inclined their ear...... Therefore thus saith the LORD: Ye have not hearkened unto Me, to proclaim liberty, every man to his brother, and every man to his neighbour; behold, I proclaim for you a liberty, saith the LORD, unto the sword, unto the pestilence, and unto the famine; and I will make you a horror unto all the kingdoms of the earth."(Jeremiah 34:12-22)
Finally we find in Chronicles the passage "And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia; to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her Sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. "(Chronicles II 36:19-22)
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