1. The Jubilee Occurred Once in 50 Years
The Yovel (Jubilee) year took place every 50 years. The Sabbatical year (Shemittah) occurred every seven years, and at the end of seven cycles of seven (49) the nation would celebrate the Yovel.1
2. Jubilee Is Not Currently Observed
For the Yovel to be commemorated, the entire Jewish nation needs to be living on their land. Hence, ever since the tribes of Reuben, Gad and half of Menashe were exiled—18 years before the other northern tribes were exiled—the Jubilee was cancelled. This was 130 years before the destruction of the 1st Temple.2
3. No Agricultural Work Allowed
Just like in the Sabbatical year, in the Jubilee year the earth had to remain fallow, and the farmers dedicated this year to prayer and learning. Since the Jubilee followed a Sabbatical year (year 49), that meant two years in a row of no planting. To desist from planting two years in a row was an act of supreme faith, for which G‑d promised a special bounty in year 48.3
4. The Release of Slaves
In biblical times, when slavery was still practiced, the Jubilee year was the non-negotiable year of freedom. Regardless of whether the slaves had completed their minimum six-year term or had chosen to remain longer than six years, they were all released once Yovel arrived.
5. All Property Returned to Original Family
The ownership of movables—objects other than real estate and people—can be permanently transferred from one person to the other with a sale. But in the Land of Israel, where each tribe was allotted its province and each family its estate, “the land may not be sold forever, for the land is Mine; for you are strangers and sojourners with Me.”4
So, if a person became destitute and was forced to sell his estate, the “sale” was in fact only a long-term lease until the next Jubilee year, at which time it reverted to the owner.5
6. The Beth Din Would Do the Counting
Like the 49 days of the Omer, the 49 years leading up to the Yovel were counted. However, each Jew is obligated to count the Omer individually, while the Great Beth Din in Jerusalem would count the years on behalf of the whole nation. For example, in the eighth year of the cycle, they would say: “Blessed is the L‑rd our G‑d, King of the Universe, who commanded us to count the Shemittah and Yovel. This year is eight years, which are one Shemittah and one year to the Yovel . . .”6
7. It Was Announced Via Shofar Blast
According to Rashi, the word yovel translates as “ram’s horn.”7 This special year was first announced by a blast of a ram’s horn (shofar) during Yom Kippur of that year across the land of Israel. The year of liberty had begun!8 The order of blessings and blasts of the shofar were the same as on Rosh Hashanah.9
8. Other Translations for the Word Yovel
- Ibn Ezra translates yovel as “sending away,” which refers to the sending away of slaves.10
- Nachmanides translates it as “freedom,” which likewise refers to the freeing of the slaves.11
- Rabenu Bechaya translates it as “rivulet” (small stream of water), which refers to the idea that during Yovel, everything flows back to its original source.1213
9. Symbolism of 50 years
The Abarbanel offers a fascinating insight into the idea of a 50-year cycle. He says that the average work-life of an individual is 50 years. The first and last years of one’s life are usually focused on other areas, whereas the main focus of the middle 50 years is to make a living. He traces the word yovel to bliya, which means “to get weathered and worn-out” and argues that after the 50 years of working, one’s energy should “fade” from physicality and should instead be directed toward his spiritual growth.14
10. Jubilee Was for All
Unlike Shemittah, which didn’t apply to the Levites (who owned no property) and the slaves who remained with their master, the Yovel was celebrated by the entire nation. Thus, although the laws of Yovel don’t apply before the coming of Moshiach, its lessons to all of us are eternal and relevant.15
If tithing of produce is not done in the Shemittah (seventh) year of release and Yovel as there is no sowing and reaping, what is the position of animals? The herds and flocks will still be having young. Will these still be mandated under tithes?
The second tithe is to be used in Yerushalayim. For remote livers, the produce can be monetarised but livestock cannot. Is it right to assume that the second tithe is only produce (grain, oil, wine, honey etc) and not livestock, as it would be much easier to transport produce than to drive large herds over long distances?
All of these tithes (first, second, etc) were only form produce. There was a separate tithe called "animal tithe" (maaser beheima). That is given each year (Leviticus 27:32). The animals had to be brought to Jerusalem and slaughtered in the Temple (Rambam Laws of First-borns 6:4). However, that was only if they were perfect, without any blemishes. If they had blemishes, they could be slaughtered anywhere. They could not be sold or switched for money. For many cattle ranchers, they had to bring hundreds of animals to Jerusalem every year.
Grace, shalom and joy be to you and your readers.
Thank you for the prompt reply.
Am I correct, then, in saying that the order is:
1) the ma`aser gadolah - of crops in all years apart from shemittah and yobel going to Adonai;
2a) the ma`aser rishon - of crops in all years apart from the shemittah and yobel going to the Levites;
2b) the ma`aser terumat - a tenth of ma`aser rishon given by Levites to Temple priests;
3a) ma`aser sheni - a tenth of all remaining crops in years 1,2,4 and 5 to be taken to Yerushalayim to be used by farmer, family and invited Levites for celebration;
3b) ma`aser beheima - a tenth of all cattle (but not of the first born males) in years 1,2,4 and 5 to be taken to Yerushalayim those with blemishes to be slaughtered in the city area to be part of the farmer's celebrations but those without blemish to be sacrificed at the Temple;
3c) ma`aser ani - a tenth of all the remaining crops and cattle in years 3 and 6 to be given to support the poor, widows etc.
Blessings