Talmud Bavli
Talmud Bavli

Musar for Shabbat 36:2

מאן תנא להא דת"ר לא תמלא אשה קדרה עססיות ותורמסין ותניח לתוך התנור ע"ש עם חשכה ואם נתנן למוצאי שבת אסורין בכדי שיעשו כיוצא בו לא ימלא נחתום חבית של מים ויניח לתוך התנור ע"ש עם חשכה ואם עשה כן למוצאי שבת אסורין בכדי שיעשו לימא ב"ש היא ולא ב"ה אפילו תימא ב"ה גזירה שמא יחתה בגחלים

— Because their ownership is renounced.<span class="x" onmousemove="('comment',' This is a legal fiction. Their owner formally renounces his ownership, and then he is under no obligation to ensure that they rest. ');"><sup>4</sup></span> Who is the author of the following, which our Rabbis taught: A woman must not fill a pot with pounded wheat<span class="x" onmousemove="('comment',' Or, peas. ');"><sup>5</sup></span> and lupines and place it in the oven on the eve of the Sabbath shortly before nightfall; and if she does put them [there], they are forbidden at the conclusion of the Sabbath for as long as they take to prepare.<span class="x" onmousemove="('comment',' So that she should not profit by having virtually prepared it on the Sabbath. ');"><sup>6</sup></span>

Shenei Luchot HaBerit

The plain meaning of the verses dealing with the שמטה and יובל legislation points to the need for the seventh year to enable the land to assume a spiritual dimension after six years of continuous farming just as the dimension of time is consecrated on the Sabbath after six days of toil involving mostly mundane, secular matters. Looked at from an allegorical point of view, we may think in terms of a lifespan comprising seventy years. These years, commencing at the age of twenty and coincidental with full accountability [for one's actions] to Heaven, are considered the fifty years of adulthood. The seventy years which comprise an average lifespan allude to the seven days of Creation during which G–d issued ten directives (daily?). When you deduct twenty from this total you are left with fifty, i.e. seven times seven.
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