Calum Carmichael, «The Sabbatical/Jubilee Cycle and the Seven-Year Famine in Egypt», Vol. 80 (1999) 224-239

The comparative method is of limited value in locating the Sabbatical/Jubilee cycle of Leviticus 25 within the framework of similar institutions in the ancient Near East. Not only is the character of the biblical institution distinctively Israelite, but so is the manner in which the Levitical lawgiver devised the entire cycle. The lawgiver formulated rules to ensure that the Israelites do not do what the Egyptians did in their land (Lev 18,3). Borrowing details from the Genesis account of the seven-year famine in Egypt, the lawgiver set out Yahweh’s scheme for his people’s welfare. The scheme stands opposed to the pharaoh’s for the Egyptians at the time of the famine.

invite an Israelite lawgiver’s scrutiny is not surprising. The claim that God directs Joseph in all his actions (Gen 41,32; 45,8; 50,20) inevitably raises the question whether or not the Israelites in Canaan should have a similar institutional method of dealing with those who, upon becoming impoverished, have to sell themselves. Moses dictates a policy that is both similar to and, because of Israel’s ethnic identity, different from the Egyptian one authored by Joseph. The rule in Lev 25,39 opens with a concern about how a brother should treat an impoverished brother. The formulation may owe something to the first Israelite family of brothers wherein one is in a position of dominance and the others confront impoverishment. The rule closes with the appeal to the Israelite master not to rule over his slave "with rigor." Recalled is the harsh treatment by the later pharaoh when he had the descendants of Joseph and his brothers serve "with rigor" (Exod 1,13.14). The expression (Krpb) only occurs in the Hebrew Bible in these two passages and in Ezek 34,4.

        Further links between the laws and the narrative about Joseph also prove illuminating. The announcement of the Jubilee year takes place on the tenth day of the seventh month, the day when atonement is made for all the people of Israel because of their sins (Lev 25,9). Critics have been greatly puzzled by this linkage. North speaks of an insoluble problem in the clash between Lev 25,10 as a joyful day of return to one’s home and family, which is marked by a trumpet-blast, and the solemn Day of Atonement²⁶. In light of the link between the law and Joseph’s history, however, the decision to announce the year of the Jubilee on the Day of Atonement is singularly appropriate, for the Day of Atonement recalls a crucial moment in the history of the first family of Israel. It was precisely at the time of the famine, two years into it to be exact, when Joseph effects reconciliation with his brothers (Gen 45,1-15). He then goes on to forgive them their original offense against him (Gen 50,15-21). Their father Jacob, who himself had suffered grievously because of the offense, initiates the process of forgiveness (Gen 50,16). The entire family of Israel as constituted at that time is therefore involved in seeking expiation for wrongdoing²⁷.