Today in Jewish History:
• Rebuilding of Jerusalem Wall Begun (c. 41 CE)
Agrippa I, appointed by the Roman Emperor to rule over Judea, was pious and kind to his subjects. During his reign, the Jews began to prosper and live comfortably. The Sages of the time accorded him great respect.
Agrippa I started construction to repair, broaden and heighten the walls around Jerusalem. The Romans, wary of the Jews' rising prosperity, placed many obstacles in his way. Nonetheless, the wall was completed, though the finished product was not as magnificent as originally planned.
The 16th of Adar, the day when the construction commenced, was instituted to be a joyous day.
Daily Quote:
Certain opportunities and potentials are so lofty, that they cannot be accessed by the conscious self; they can only come about "by mistake."[The Maggid of Mezeritch]
Today's Study:
Chitas and Rambam for today:
Chumash: Ki Tisa, 3rd Portion Exodus 33:12-33:16 with Rashi
• Exodus Chapter 33
12Moses said to the Lord: "Look, You say to me: 'Bring this people up!' But You have not informed me whom You will send with me. And You said: 'I have known you by name and you have also found favor in My eyes.' יבוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה רְ֠אֵ֠ה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֨רְתָּ֙ יְדַעְתִּ֣יךָ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי:
Look, You say to me: Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4] ראה אתה אומר אלי: ראה, תן עיניך ולבך על דבריך. אתה אומר אלי וגו' ואתה לא הודעתני וגו', ואשר אמרת לי (שמות כג כ) הנה אנכי שולח מלאך, אין זו הודעה, שאין אני חפץ בה:
And You said: ‘I have known you by name’: [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9). ואתה אמרת ידעתיך בשם: הכרתיך משאר בני אדם בשם חשיבות, שהרי אמרת לי (שמות יט ט) הנה אנכי בא אליך בעב הענן וגו' וגם בך יאמינו לעולם:
13And now, if I have indeed found favor in Your eyes, pray let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people." יגוְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הֽוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה:
And now: If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes. ועתה: אם אמת שמצאתי חן בעיניך הודיעני נא את דרכך, מה שכר אתה נותן למוצאי חן בעיניך:
so that I may know You, so that I may find favor in Your eyes: And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is. ואדעך למען אמצא חן בעיניך: ואדע בזו מדת תגמולך מה היא מציאת חן שמצאתי בעיניך, ופתרון למען אמצא חן, למען אכיר כמה שכר מציאת החן:
and consider that this nation is Your people: That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence. וראה כי עמך הגוי הזה: שלא תאמר ואעשה אותך לגוי גדול, ואת אלה תעזוב, ראה כי עמך הם מקדם, ואם בהם תמאס, איני סומך על היוצאים מחלצי שיתקיימו, ואת תשלום השכר שלי בעם הזה תודיעני, ורבותינו דרשוהו במסכת ברכות (דף ז א) ואני ליישב המקראות על אופניהם ועל סדרם באתי:
14So He said, "My Presence will go, and I will give you rest." ידוַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַֽהֲנִחֹ֥תִי לָֽךְ:
So He said, “My Presence will go…”: Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְךְתִּי תְהַ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (הֹלְכִים וּפָנֶי) to battle” (II Sam. 17:11). ויאמר פני ילכו: כתרגומו, לא אשלח עוד מלאך, אני בעצמי אלך, כמו (שמואל ב' יז יא) ופניך הולכים בקרב:
15And he said to Him, "If Your Presence does not go [with us], do not take us up from here. טווַיֹּ֖אמֶר אֵלָ֑יו אִם־אֵ֤ין פָּנֶ֨יךָ֙ הֹֽלְכִ֔ים אַל־תַּֽעֲלֵ֖נוּ מִזֶּֽה:
And he said to Him: This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel. ויאמר אליו: בזו אני חפץ, כי על ידי מלאך אל תעלנו מזה:
16For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth." טזוּבַמֶּ֣ה | יִוָּדַ֣ע אֵפ֗וֹא כִּֽי־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ אֲנִ֣י וְעַמֶּ֔ךָ הֲל֖וֹא בְּלֶכְתְּךָ֣ עִמָּ֑נוּ וְנִפְלִ֨ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ מִכָּ֨ל־הָעָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
For how then will it be known: [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a] ובמה יודע אפוא: יודע מציאות החן, הלא בלכתך עמנו. ועוד דבר אחר אני שואל ממך שלא תשרה שכינתך [עוד] על אומות העולם:
Then I and Your people will be distinguished: Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4). ונפלינו אני ועמך: ונהיה מובדלים בדבר הזה מכל העם, כמו (שמות ט ד) והפלה ה' בין מקנה ישראל וגו':
• Daily Tehillim: Psalms Chapters 79 - 82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Likutei Amarim, beginning of Chapter 35
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 16 Adar, 5777 · 14 March 2017
• Likutei Amarim, beginning of Chapter 35
• Before beginning ch. 35, it will be worthwhile to note once again that the Tanya is based on the verse, “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.”
• Rambam Tuesday, 16 Adar, 5777 · 14 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 82
• The Unredeemed Firstborn Donkey
"And if you do not redeem it, you shall break its neck"—Exodus 34:20.
We are commanded to break the neck of a firstborn male donkey—if the owner does not wish to redeem it.
Full text of this Mitzvah »
• The Unredeemed Firstborn Donkey
Positive Commandment 82
Translated by Berel Bell
The 82nd mitzvah is that we are commanded to break the neck1 of our first-born donkey if we don't want to redeem it.
The source of this commandment is G‑d's statement,2 "[The first-born of a donkey must be redeemed with a sheep,] and if it is not redeemed, you must break its neck."
The details of this mitzvah are explained in tractate Bechoros.3
It is possible for one to ask: "Why are redemption and breaking its neck counted as two separate mitzvos instead of just one mitzvah? The [option of] breaking its neck would then be included in this mitzvah, as explained in the Seventh Introductory Principle.4
This would indeed be the case if not for the fact that we find a statement of the Sages5 which indicates otherwise: "The mitzvah of redemption is preferable to the mitzvah of breaking its neck; and the mitzvah of yibum is preferable to the mitzvah of chalitzah."6 The explanation of this statement is as follows: one may perform either yibum or chalitzah on a yevamah — yibum being a mitzvah, as is mentioned, and chalitzah counting as a separate mitzvah. So too, our Sages said,7 a first-born donkey may either be redeemed or have its neck broken — and each counts as a separate mitzvah.
FOOTNOTES
1.The back of the animal's neck is struck with a hatchet, until the windpipe and foodpipe are severed. See Yerushalmi, Sotah 9:5.
2.Ex. 34:20.
3.Ch. 1.
4.This Principle states that the details of a single mitzvah are not counted separately. Applied here, this Principle would seem to indicate that there should be one mitzvah of redeeming the donkey — but that one has the option of breaking its neck.
5.Bechoros 13a.
6.See P216, P217.
7.The expression used is "mitzvah of redemption," and "mitzvah of breaking its neck."
• Positive Commandment 135
• Abstaining from Agricultural Work during the Sabbatical Year
"During the plowing and harvest [seasons] you shall rest"—Exodus 34:21.
We are commanded to abstain from agricultural work during the Shemitah (Sabbatical) Year. This command is repeated in the Torah several times.
This mitzvah, according to biblical law, applies only in the Land of Israel.
Full text of this Mitzvah »
• Abstaining from Agricultural Work during the Sabbatical Year
Positive Commandment 135
Translated by Berel Bell
The 135th mitzvah is that we are commanded to stop working the land during the seventh year [shemittah].
The source of this commandment is G‑d's statement,1 "You must cease plowing and reaping."
This commandment is repeated a number of times, as in the verse,2 "It shall be a Shabbos Shabboson ["Sabbath of Sabbaths"] for the land." We already mentioned previously3 the statement of our Sages,4 "The word 'Shabboson' indicates a Positive Commandment." The Torah also says,5 "The land must be given a rest period, a Sabbath to G‑d."
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only in Eretz Yisrael.6
FOOTNOTES
1.Ibid. 34:21. See Rav Kook edition, 5718, note 593.
2.Lev. 25:4.
3.P90.
4.Shabbos 24b.
5.Ibid. 25:2.
6.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
• Negative Commandment 220
• Working the Fields during the Sabbatical Year
"You shall not sow your field"—Leviticus 25:4.
It is forbidden to sow the fields during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »
• Working the Fields during the Sabbatical Year
Negative Commandment 220
Translated by Berel Bell
The 220th prohibition is that we are forbidden from working the land during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which] you may not plant your fields."
The punishment for transgressing this prohibition is lashes.
The details of this mitzvah are explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid. 25:4.
• Negative Commandment 221
• Working the Orchards during the Sabbatical Year
"You shall not prune your vineyard"—Leviticus 25:4.
It is forbidden to do agricultural work on fruit trees during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »
• Working the Orchards during the Sabbatical Year
Negative Commandment 221
Translated by Berel Bell
The 221st prohibition is that we are forbidden from cultivating trees during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which you may not plant your fields] nor prune your vineyards."
The punishment for transgressing this prohibition is also lashes.
The Sifra says: "The prohibitions of planting and pruning were already included.2 Why were they singled out? To make a comparison — just as planting and pruning have the special quality of applying both to the land and to trees, so too, the prohibition includes any type of work which applies both to the earth and to trees."3
The details of this mitzvah are also explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
2.In P135. See Yad Halevi, note 2, from Minchas Chinuch 228 and Tosafos, Makos 18a.
3.Yad Halevi (note 3) explains that the Rambam quotes the Sifra in order to prove that N220 and N221 count as separate mitzvos.
In the 9th Introductory Principle, the Rambam shows that land and tress may be mentioned separately in Scripture, and that they are nevertheless counted as a single mitzvah (see N214). However, he also says that when the wording of our Sages indicates, the two are counted separately.
Therefore the Rambam quotes the Sifra (unlike similar statements in the Talmud), because it uses the expression "The prohibitions of planting and pruning were..." If there was only one mitzvah, they could have simply said, "The prohibition of planting was..." and omitted mention of pruning altogether. The mention of both implies that they count as separate mitzvos.
• Negative Commandment 222
• Harvesting Wild Field Crops during the Sabbatical Year
"That which grows of its own accord of your harvest, you shall not reap"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – that which grows wild in the fields during the Shemitah(Sabbatical) Year. One may only harvest it as if it was ownerless, i.e. without extensive preparation or arrangement, and not in bulk.
Full text of this Mitzvah »
• Harvesting Wild Field Crops during the Sabbatical Year
Negative Commandment 222
Translated by Berel Bell
The 222nd prohibition is that we are forbidden from harvesting in the normal way crops which the ground produces on its own during the seventh year [shemittah]. This means as follows: we are forbidden from working the land and cultivating trees during the shemittah year, as mentioned above. Food that was planted in the sixth year and grows in the seventh year — called safiach — may be eaten during the seventh year.1 However, it may not be harvested unless one makes a variation in the normal harvesting process.
The source of this prohibition is G‑d's statement,2 "Do not harvest crops that grow on their own." This does not mean that one may not harvest them at all, as is evident from the verse3 "[What grows while] the land is resting may be eaten by you." The intention of the verse is that one may not harvest in the same way one harvests grain during other years. One may only gather it as if it was ownerless, without preparation or arrangement, as we shall explain.4
FOOTNOTES
1.This is as far as the Biblical law is concerned. It is prohibited by Rabbinic law. See Hilchos Shemittah V'yovel, 4:2.
2.Ibid. 25:5.
3.Ibid. 25:6.
4.See N223.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Five
• Zechiyah uMattanah - Chapter Five
• Bikkurim - Chapter 12
• Tuesday, 16 Adar, 5777 · 14 March 2017
• "Today's Day"
• Sunday, 16 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, first parsha with Rashi.
Tehillim: 79-82.
Tanya: Ch. 30. This also (p. 133)...is explained elsewhere (p. 135).
The Alter Rebbe said: The offerings for the Sanctuary included gold, silver and copper, but nothing sparkled except for the mirrors presented by the women.1 From these mirrors were fashioned the washbasin and its base. These were the last of the Sanctuary articles to be made, but were used at the start of every Sanctuary service (for laving by the kohanim) - for their beginning is implanted in their end.2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1."He made the copper washbasin and its copper base out of the mirrors of the dedicated women who congregated at the entrance of the Communion Tent." Sh'mot 38:8.
2."Their beginning is implanted (lit. 'wedged') in their end, and their end in their beginning" (see Sefer Yetzira 1:7). This general principle of Chassidus is often used to indicate the "circular" nature of Divine Flow; e.g. the nethermost levels ("end") of G‑dliness inherent within this lowly world express the highest core and essence ("beginning") of G‑dliness. A parallel (though not synonymous) concept is: "The final act was the first conceived"; see Likutei Sichot, Vol. 6, p. 19, footnote 57. Here the principle is apparently used in a more general sense (i.e., the washbasin was last to be made, first to be used). However, it may refer to the basin's donation by women (malchut, "end") and its use at the very start ("beginning") of every service. Compare Sh'vat 23, and footnotes.
Tuesday, Adar Sheini 16, 5703
Torah lessons: Chumash: Tzav, Shlishi with Rashi.
Tehillim: 79-82.
Tanya: Thus, when the (p. 171)...intermediary between them. (p. 173).
Avoda for the businessman includes arousing within himself the faith and perfect trust in the One Who feeds and sustains all flesh, that He will provide him with an ample livelihood. He must be truly happy and cheerful, as though all his livelihood were already in hand.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
• Daily Thought:
Dancing With Them
This self of which we are conscious is but a tiny portion of the whole, the tip of a peninsula, a finely focused ray of an infinite source of light.
Upstream lies unimaginable wealth, storehouses of treasures left by many generations. Upstream lies every G‑dly act of our holy mothers and fathers, the strength and courage of every martyr, the unlimited power of G‑d’s breath within us.
When you dance and sing in the joy of a beautiful deed, listen to the music. You will hear your holy mothers and fathers of ages past, dancing and singing along.
Chumash: Ki Tisa, 3rd Portion Exodus 33:12-33:16 with Rashi
• Exodus Chapter 33
12Moses said to the Lord: "Look, You say to me: 'Bring this people up!' But You have not informed me whom You will send with me. And You said: 'I have known you by name and you have also found favor in My eyes.' יבוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה רְ֠אֵ֠ה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֨רְתָּ֙ יְדַעְתִּ֣יךָ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי:
Look, You say to me: Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4] ראה אתה אומר אלי: ראה, תן עיניך ולבך על דבריך. אתה אומר אלי וגו' ואתה לא הודעתני וגו', ואשר אמרת לי (שמות כג כ) הנה אנכי שולח מלאך, אין זו הודעה, שאין אני חפץ בה:
And You said: ‘I have known you by name’: [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9). ואתה אמרת ידעתיך בשם: הכרתיך משאר בני אדם בשם חשיבות, שהרי אמרת לי (שמות יט ט) הנה אנכי בא אליך בעב הענן וגו' וגם בך יאמינו לעולם:
13And now, if I have indeed found favor in Your eyes, pray let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people." יגוְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הֽוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה:
And now: If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes. ועתה: אם אמת שמצאתי חן בעיניך הודיעני נא את דרכך, מה שכר אתה נותן למוצאי חן בעיניך:
so that I may know You, so that I may find favor in Your eyes: And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is. ואדעך למען אמצא חן בעיניך: ואדע בזו מדת תגמולך מה היא מציאת חן שמצאתי בעיניך, ופתרון למען אמצא חן, למען אכיר כמה שכר מציאת החן:
and consider that this nation is Your people: That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence. וראה כי עמך הגוי הזה: שלא תאמר ואעשה אותך לגוי גדול, ואת אלה תעזוב, ראה כי עמך הם מקדם, ואם בהם תמאס, איני סומך על היוצאים מחלצי שיתקיימו, ואת תשלום השכר שלי בעם הזה תודיעני, ורבותינו דרשוהו במסכת ברכות (דף ז א) ואני ליישב המקראות על אופניהם ועל סדרם באתי:
14So He said, "My Presence will go, and I will give you rest." ידוַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַֽהֲנִחֹ֥תִי לָֽךְ:
So He said, “My Presence will go…”: Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְךְתִּי תְהַ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (הֹלְכִים וּפָנֶי) to battle” (II Sam. 17:11). ויאמר פני ילכו: כתרגומו, לא אשלח עוד מלאך, אני בעצמי אלך, כמו (שמואל ב' יז יא) ופניך הולכים בקרב:
15And he said to Him, "If Your Presence does not go [with us], do not take us up from here. טווַיֹּ֖אמֶר אֵלָ֑יו אִם־אֵ֤ין פָּנֶ֨יךָ֙ הֹֽלְכִ֔ים אַל־תַּֽעֲלֵ֖נוּ מִזֶּֽה:
And he said to Him: This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel. ויאמר אליו: בזו אני חפץ, כי על ידי מלאך אל תעלנו מזה:
16For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth." טזוּבַמֶּ֣ה | יִוָּדַ֣ע אֵפ֗וֹא כִּֽי־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ אֲנִ֣י וְעַמֶּ֔ךָ הֲל֖וֹא בְּלֶכְתְּךָ֣ עִמָּ֑נוּ וְנִפְלִ֨ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ מִכָּ֨ל־הָעָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
For how then will it be known: [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a] ובמה יודע אפוא: יודע מציאות החן, הלא בלכתך עמנו. ועוד דבר אחר אני שואל ממך שלא תשרה שכינתך [עוד] על אומות העולם:
Then I and Your people will be distinguished: Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4). ונפלינו אני ועמך: ונהיה מובדלים בדבר הזה מכל העם, כמו (שמות ט ד) והפלה ה' בין מקנה ישראל וגו':
• Daily Tehillim: Psalms Chapters 79 - 82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Likutei Amarim, beginning of Chapter 35
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 16 Adar, 5777 · 14 March 2017
• Likutei Amarim, beginning of Chapter 35
• Before beginning ch. 35, it will be worthwhile to note once again that the Tanya is based on the verse, “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.”
This verse asserts that the Torah is easily fulfilled through all of man’s three forms of expression (also called the “garments of the soul”): thought (“in your heart”), speech (“in your mouth”) and action (“that you may do it”). In a deeper sense, the phrase “in your heart” refers also to the emotions of love and fear of G‑d; they, too, are “very near to you,” i.e., easily attainable.
Concerning this latter statement, the Alter Rebbe points out (in ch. 17) that this claim appears contrary to our experience; in fact, it is by no means an easy matter for us to acquire the love and fear of G‑d.
In answer, he explains that the phrase “that you may do it” qualifies and describes the emotions intended in the words “in your heart,” thus: What sort of love and fear of G‑d is “very near to you... in your heart?” — The love and fear which serve to motivate one’s practical observance of the mitzvot (even though such love and fear are not experienced in the heart as fiery spiritual emotions). Intellectual contemplation of G‑d’s greatness will lead one to an intellectual appreciation (“love”) of G‑d, and an awe (“fear”) of Him, which will in turn affect the heart (since, by nature, the mind rules the heart). The heart will then be motivated and will resolve to observe all the mitzvot in the spirit of this “love” or “fear”.
The Alter Rebbe then went on to say that even he who is not suited to such intellectual contemplation may also attain a love and fear of G‑d by revealing the natural love hidden in the heart of every Jew. This love also contains an element of fear, the fear of separation from G‑dliness. Thus, it is indeed “very near” and easy to serve G‑d “in one’s heart,” i.e., out of both the love and fear of G‑d.
Yet, from the wording of the verse (“It is very near to you... in your mouth, and... heart, that you may do it”) it is evident that however necessary the love and fear of G‑d may be, the actual, practical observance of the mitzvot is paramount. In the following chapters the Alter Rebbe explains the superiority of the practical aspect of mitzvot over this seemingly more “spiritual” aspect.
It is also important to bear in mind the Alter Rebbe’s definition of the rank of Beinoni: The Beinoni is he who is not guilty of any sin, whether in action, in speech, or even in thought.
The inner evil of his animal soul, however, retains its native strength, and is capable of arousing forbidden desires in his heart; only by constant vigilance does the Beinoni prevent these desires from finding expression in his actions, words and (conscious) thoughts.
והנה, לתוספת ביאור תיבת לעשותו
Let us elucidate still further the term “that you may do it,” in the verse, “For the matter is very near to you in your mouth and in your heart, that you may do it,” where, as mentioned, the climax of the verse is its emphasis on action.
וגם להבין מעט מזעיר תכלית בריאת הבינונים
Let us also understand [at least] in a very small measure, the purpose in creating Beinonim — to be, and remain forever on the level of Beinonim; for as explained in ch. 14, the souls of the Beinonim are usually incapable of rising to the level of tzaddik through their own will and effort: they were created to be Beinonim;
וירידת נשמותיהם לעולם הזה, להתלבש בנפש הבהמית שמהקליפה וסטרא אחרא
also, [the purpose of] their souls‘ descent to this world, being clothed within an animal soul deriving from the kelipah and sitra achra, the very antithesis of the (divine) soul.
מאחר שלא יוכלו לשלחה כל ימיהם, ולדחותה ממקומה מחלל השמאלי שבלב
Since they will not be able to banish [the animal soul] throughout their lives, nor [even] dislodge it from its place in the left part of the heart,
שלא יעלו ממנה הרהורים אל המוח
so that no [evil] imaginings rise from it to the brain,
כי מהותה ועצמותה של נפש הבהמית שמהקליפה היא בתקפה ובגבורתה אצלם כתולדתה
inasmuch as in the Beinonim, the essence of the animal soul derived from the kelipah remains in its full strength and potency as at birth,
רק שלבושיה אינם מתלבשים בגופם כנ״ל
except that its “garments”, i.e., its forms of expression as evil thought, speech and action, do not clothe themselves in their body, as mentioned above — in ch. 12, where the Alter Rebbe explains that by means of constant battle with his animal soul, the Beinoni prevents the budding evil of this soul from expressing itself in his thought, speech and action.
However, since the Beinoni succeeds only in suppressing the “garments” of the animal soul, but can never, despite all his efforts, effect any change in the essential, evil nature of the animal soul itself, the question arises:
ואם כן, למה זה ירדו נשמותיהם לעולם הזה ליגע לריק, חס ושלום, להלחם כל ימיהם עם היצר, ולא יכלו לו
Why then did their souls descend to this world, to strive in vain, G‑d forbid; waging war all their lives against their evil inclination, yet never being able to vanquish it?
It was explained in the previous chapter that the ongoing battle waged by the Beinoni in preventing his evil inclination from asserting itself in thought, speech and action causes prodigious pleasure Above. How then can we complain that the battle is in vain? Yet, were this divine pleasure the sole object of the battle, there would be no reason for having the divine soul clothed within the animal soul; on the contrary, the two souls ought then be separate and distinct from each other, so that whenever the divine soul emerges victorious from a particular struggle (against the desire of the animal soul to act or speak evilly), it would then act alone, without the participation of the animal soul. Since the divine soul is clothed within the animal soul, the objective obviously lies in perfecting the animal soul itself. From this perspective, the battle of the Beinoni does indeed seem futile, since all his efforts have no effect on the evil nature of the animal soul.
ותהי זאת נחמתם לנחמם בכפליים לתושיה, ולשמח לבם בה׳ השוכן אתם בתוך תורתם ועבודתם
Let this forthcoming explanation be their solace, to comfort them in a double measure of aid, and to gladden their hearts in G‑d Who dwells amongst them in their Torah and [divine] service. I.e., the explanation will show them how to find comfort and joy in the G‑dly light that abides within them when they study the Torah and when they engage in the service of G‑d.
והוא בהקדים לשון הינוקא בזהר פרשת בלק על פסוק: החכם עיניו בראשו
[The above-mentioned difficulties will be resolved] by clarifying first the comment of the Yenuka (quoted in the Zohar, Parshat Balak1) on the verse:2 “The wise man’s eyes are in his head.”
וכי באן אתר עינוי דבר נש כו׳, אלא קרא הכי הוא ודאי
The Zohar comments: “Where else are a man’s eyes?... Surely, then, the meaning of the verse is as follows:
דתנן: לא יהך בר נש בגילויא דרישא ארבע אמות. מאי טעמא, דשכינתא שריא על רישיה
We have learned that a man must not go four cubits while bareheaded. Why? Because the Shechinah (the Divine Presence) rests upon his head.
וכל חכם עינוהי ומילוי ברישיה אינון, בההוא דשריא וקיימא על רישיה
[Therefore,] every wise man has his eyes i.e., his interest and concern and hence also his speech [concentrated] ”in his head,“ i.e., in that light of the Shechinah which rests and abides above his head.
וכד עינוי תמן, לנדע דההוא נהורא דאדליק על רישיה אצטריך למשחא
Now, when his “eyes” i.e. his interest and his concern are there, he must know that this light kindled above his head i.e., the light that shines upon his soul requires oil.
בגין דגופא דבר נש איהו פתילה, ונהורא אדליק לעילא
For man’s body is the wick that retains the luminous flame and the light is kindled above it;
ושלמה מלכא צוח ואמר: ושמן על ראשך אל יחסר
and [thus] King Solomon cried out, saying,3 ”Let there be no lack of oil above your head.“
דהא נהורא דבראשו אצטריך למשחא, ואינון עובדאן טבאן
For the light over his head requires oil, meaning good deeds — the good deeds that man performs are the oil which supplies the light illuminating his soul,
ועל דא החכם עיניו בראשו
and for this reason “The wise man’s eyes are in his head.” — to ensure that he never lacks oil (good deeds) for this light.
עד כאן לשונו
The quotation from the Zohar ends here.
| FOOTNOTES | |
| 1. | Zohar III, 187a. |
| 2. | Kohelet 2:14. |
| 3. | Ibid. 9:8. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 82
• The Unredeemed Firstborn Donkey
"And if you do not redeem it, you shall break its neck"—Exodus 34:20.
We are commanded to break the neck of a firstborn male donkey—if the owner does not wish to redeem it.
Full text of this Mitzvah »
• The Unredeemed Firstborn Donkey
Positive Commandment 82
Translated by Berel Bell
The 82nd mitzvah is that we are commanded to break the neck1 of our first-born donkey if we don't want to redeem it.
The source of this commandment is G‑d's statement,2 "[The first-born of a donkey must be redeemed with a sheep,] and if it is not redeemed, you must break its neck."
The details of this mitzvah are explained in tractate Bechoros.3
It is possible for one to ask: "Why are redemption and breaking its neck counted as two separate mitzvos instead of just one mitzvah? The [option of] breaking its neck would then be included in this mitzvah, as explained in the Seventh Introductory Principle.4
This would indeed be the case if not for the fact that we find a statement of the Sages5 which indicates otherwise: "The mitzvah of redemption is preferable to the mitzvah of breaking its neck; and the mitzvah of yibum is preferable to the mitzvah of chalitzah."6 The explanation of this statement is as follows: one may perform either yibum or chalitzah on a yevamah — yibum being a mitzvah, as is mentioned, and chalitzah counting as a separate mitzvah. So too, our Sages said,7 a first-born donkey may either be redeemed or have its neck broken — and each counts as a separate mitzvah.
FOOTNOTES
1.The back of the animal's neck is struck with a hatchet, until the windpipe and foodpipe are severed. See Yerushalmi, Sotah 9:5.
2.Ex. 34:20.
3.Ch. 1.
4.This Principle states that the details of a single mitzvah are not counted separately. Applied here, this Principle would seem to indicate that there should be one mitzvah of redeeming the donkey — but that one has the option of breaking its neck.
5.Bechoros 13a.
6.See P216, P217.
7.The expression used is "mitzvah of redemption," and "mitzvah of breaking its neck."
• Positive Commandment 135
• Abstaining from Agricultural Work during the Sabbatical Year
"During the plowing and harvest [seasons] you shall rest"—Exodus 34:21.
We are commanded to abstain from agricultural work during the Shemitah (Sabbatical) Year. This command is repeated in the Torah several times.
This mitzvah, according to biblical law, applies only in the Land of Israel.
Full text of this Mitzvah »
• Abstaining from Agricultural Work during the Sabbatical Year
Positive Commandment 135
Translated by Berel Bell
The 135th mitzvah is that we are commanded to stop working the land during the seventh year [shemittah].
The source of this commandment is G‑d's statement,1 "You must cease plowing and reaping."
This commandment is repeated a number of times, as in the verse,2 "It shall be a Shabbos Shabboson ["Sabbath of Sabbaths"] for the land." We already mentioned previously3 the statement of our Sages,4 "The word 'Shabboson' indicates a Positive Commandment." The Torah also says,5 "The land must be given a rest period, a Sabbath to G‑d."
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only in Eretz Yisrael.6
FOOTNOTES
1.Ibid. 34:21. See Rav Kook edition, 5718, note 593.
2.Lev. 25:4.
3.P90.
4.Shabbos 24b.
5.Ibid. 25:2.
6.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
• Negative Commandment 220
• Working the Fields during the Sabbatical Year
"You shall not sow your field"—Leviticus 25:4.
It is forbidden to sow the fields during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »
• Working the Fields during the Sabbatical Year
Negative Commandment 220
Translated by Berel Bell
The 220th prohibition is that we are forbidden from working the land during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which] you may not plant your fields."
The punishment for transgressing this prohibition is lashes.
The details of this mitzvah are explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid. 25:4.
• Negative Commandment 221
• Working the Orchards during the Sabbatical Year
"You shall not prune your vineyard"—Leviticus 25:4.
It is forbidden to do agricultural work on fruit trees during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »
• Working the Orchards during the Sabbatical Year
Negative Commandment 221
Translated by Berel Bell
The 221st prohibition is that we are forbidden from cultivating trees during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which you may not plant your fields] nor prune your vineyards."
The punishment for transgressing this prohibition is also lashes.
The Sifra says: "The prohibitions of planting and pruning were already included.2 Why were they singled out? To make a comparison — just as planting and pruning have the special quality of applying both to the land and to trees, so too, the prohibition includes any type of work which applies both to the earth and to trees."3
The details of this mitzvah are also explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
2.In P135. See Yad Halevi, note 2, from Minchas Chinuch 228 and Tosafos, Makos 18a.
3.Yad Halevi (note 3) explains that the Rambam quotes the Sifra in order to prove that N220 and N221 count as separate mitzvos.
In the 9th Introductory Principle, the Rambam shows that land and tress may be mentioned separately in Scripture, and that they are nevertheless counted as a single mitzvah (see N214). However, he also says that when the wording of our Sages indicates, the two are counted separately.
Therefore the Rambam quotes the Sifra (unlike similar statements in the Talmud), because it uses the expression "The prohibitions of planting and pruning were..." If there was only one mitzvah, they could have simply said, "The prohibition of planting was..." and omitted mention of pruning altogether. The mention of both implies that they count as separate mitzvos.
• Negative Commandment 222
• Harvesting Wild Field Crops during the Sabbatical Year
"That which grows of its own accord of your harvest, you shall not reap"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – that which grows wild in the fields during the Shemitah(Sabbatical) Year. One may only harvest it as if it was ownerless, i.e. without extensive preparation or arrangement, and not in bulk.
Full text of this Mitzvah »
• Harvesting Wild Field Crops during the Sabbatical Year
Negative Commandment 222
Translated by Berel Bell
The 222nd prohibition is that we are forbidden from harvesting in the normal way crops which the ground produces on its own during the seventh year [shemittah]. This means as follows: we are forbidden from working the land and cultivating trees during the shemittah year, as mentioned above. Food that was planted in the sixth year and grows in the seventh year — called safiach — may be eaten during the seventh year.1 However, it may not be harvested unless one makes a variation in the normal harvesting process.
The source of this prohibition is G‑d's statement,2 "Do not harvest crops that grow on their own." This does not mean that one may not harvest them at all, as is evident from the verse3 "[What grows while] the land is resting may be eaten by you." The intention of the verse is that one may not harvest in the same way one harvests grain during other years. One may only gather it as if it was ownerless, without preparation or arrangement, as we shall explain.4
FOOTNOTES
1.This is as far as the Biblical law is concerned. It is prohibited by Rabbinic law. See Hilchos Shemittah V'yovel, 4:2.
2.Ibid. 25:5.
3.Ibid. 25:6.
4.See N223.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Five
• Zechiyah uMattanah - Chapter Five
1
Whenever a person - whether healthy or sick - gives a gift, the gift must be made publicly and conspicuously.
If a person tells witnesses: "Write a deed recording a gift in hiding and give it to the intended recipient," his statement is of no consequence. For he is acting subtly in order to take money belonging to others, for he will sell the property after giving the gift.
א
הנותן מתנה בין בריא בין חולה צריך שתהיה גלויה ומפורסמת אמר לעדים כתבו בסתר ותנו לו אינה כלום שזה מערים כדי לאבד ממון אחרים שיחזור וימכור אחר שיתן:
2
Therefore, whenever a deed recording a gift of land does not state: "So and so, the giver, said to us: 'Sit down in the market place and the streets and write a deed recording a gift in a public and conspicuous manner,' " or does not use a similar expression, we suspect that perhaps the gift was given in a hidden manner. Therefore, the recipient does not acquire it.
ב
לפיכך כל שטר מתנת קרקע שאין כתוב בו ואמר לנו פלוני הנותן שבו בשווקים וברחובות וכתבו לו מתנה גלויה ומפורסמת וכיוצא בענינים אלו חוששין לה שמא מתנה מסותרת היא ולא זכה המקבל:
3
When a person writes two deeds recording a gift for the same field, the first one hidden, and the second public and conspicuous, the person to whom the latter deed was given acquires it. This applies even if the deed recording the first gift does not mention that the gift should be hidden or that it be conspicuous, but just states that a gift should be given, the recipient of the latter document acquires the property,
ג
הכותב שתי מתנות על שדה אחת הראשונה מסותרת והאחרונה גלויה ומפורסמת אחרון קנה ואפילו היתה הראשונה סתם ואין בה לא ענין סתירה ולא ענין גילוי אלא מתנה סתם האחרון קנה:
4
As explained, when a person issues a protest and then gives a gift, the gift is nullified, even though the person is not being forced to give the gift against his will.
The rationale is that with regard to a gift, we follow solely the intent of the giver. Since the giver revealed his intent that he did not desire to give the gift, his gift is nullified.
Accordingly, when it is evident that a person did not desire to give a gift, even when he gave the gift in a conspicuous manner, but it was discovered that he had previously given a hidden gift, both gifts he gave are nullified: the first because it was given in a hidden manner, and the second because it is obvious that he did not want to give the gift. For the hidden gift that was discovered is considered like a protest for the second gift.
ד
כבר ביארנו שהמוסר מודעה ואח"כ נתן המתנה בטילה אע"פ שאין זה אונס שאין הולכין במתנה אלא אחר דעת הנותן הואיל וגילה דעתו שאינו רוצה בה מתנתו בטילה לפיכך מי שהיו הדברים מוכיחין שאין דעתו ליתן מתנה זו אפילו שנתנה מתנה גלויה ונמצאת שנתנה מקודם מתנה מסותרת הרי שתי המתנות בטלות הראשונה מפני שהיא מסותרת והשניה מפני שהדבר מוכיח שאינו רוצה והרי קדמה זו המתנה שנמצאה כמו מודעה לה:
5
An incident occurred with regard to a person who desired to marry a woman. She told him: "I will not marry you unless you write me a deed giving me all your property." The man's elder son heard this and objected at being left empty handed.
The man said to witnesses: "Go and hide and write a document, granting him all my property as a gift." Afterwards, he wrote a document granting all his property to his prospective bride and married her.
The incident was brought before the Sages. They ruled: "The son did not acquire the property, nor did the woman acquire the property. The woman did not acquire the property because the man did not willingly compose the document granting her his property. It is as if he had been acting under duress. For by giving the first gift, even though it was nullified - because it was hidden, he revealed his intent. Similar laws apply in all analogous situations.
ה
מעשה באחד שרצה לישא אשה אמרה לו איני נשאת לך עד שתכתוב לי כל נכסיך שמע בנו הגדול וצווח על שמניחו ריקן אמר לעדים לכו והחבאו וכתבו לו כל נכסי במתנה ואחר כך כתב לה כל נכסיו ונשאה ובא מעשה לפני חכמים ואמרו הבן לא קנה והאשה לא קנתה שהרי לא ברצונו כתב לה וכאנוס בדבר הוא שהרי גילה דעתו במתנה הראשונה אף על פי שהיא בטילה מפני שהיא מסותרת וכן כל כיוצא בענינים אלו:
6
The following rules apply when there are two legal documents with the same date, either deeds of sale or deeds recording a gift, applying to one field. If it is customary for the people of that locale to record the hour of the day when the document was signed in the document, the person with the document dated earlier acquires it. If it is not customary for the people of that locale to record the hour in the document, the matter is left to the discretion of the judges. The field is granted to the person whom they feel it is proper to recognize as the owner.
ו
שני שטרות שזמנן ביום אחד והן כתובין על שדה אחת בין במכר בין במתנה אם דרך אנשי המקום לכתוב שעות כל הקודם זכה ואם אין דרך המקום לכתוב שעות הרי הדבר מסור לדיינים כל שדעתם נוטה להעמיד שדה זו בידו יעמידו:
7
When does the above apply? With regard to a legal document that does not mention a kinyan, but rather the recipient desired to acquire the field through the transfer of this legal document. In such an instance, we do not know who received the legal document first. If, however, both of the legal documents mention a kinyan, the one with whom a kinyan was made first acquires the property. The witnesses should be asked about the matter.
Similarly, if there were witnesses who know who received the deed recording the gift first, that person acquires the field.
ז
במה דברים אמורים בשטר שאין בו קנין אלא קנה שדה זו בשטר זה שאין אנו יודעין מי הוא משניהם שהגיע שטרו לידו תחלה אבל אם היה בכל שטר מהן קנין כל שקדם לו הקנין זכה וישאלו העדים וכן אם היו שם עדים שזה הגיע לידו שטר מתנתו תחלה קנה הראשון:
8
The following laws apply when there are two legal documents concerning the transfer of one field to one buyer, and they are dated differently.
If one legal document records a sale and the other a gift, we do as follows: When the earlier dated document records a gift and the later document a sale, the later document does not nullify the former one. For we assume that the giver wrote the document recording a sale to add his acceptance of responsibility for the field, if expropriated by a creditor. This applies even when the document does not mention this responsibility. For the omission of such responsibility is considered to be a scribal error.
Similarly, if the earlier document records a sale and the later document a gift, the recipient acquires the field from the date of the first document. We assume that the seller had the document regarding a gift composed to strengthen the purchaser's position, and to protect him against a possible claim of a neighbor.
ח
שני שטרות היוצאים על שדה אחת בשם קונה אחד ואין זמנם שוה אם היה שטר אחד מכר ואחד מתנה אם היה השטר הראשון מתנה והשני שאחריו מכר לא בטל האחרון את הראשון שיש לומר להוסיף לו אחריות חזר וכתב בשם מכר אע"פ שלא היה כותב שם אחריות שאחריות טעות סופר הוא וכן אם הראשון מכר והשני מתנה קנה השדה מזמן ראשון שלא כתב לו שטר מתנה אלא ליפות כחו ומשום דין בן המצר:
9
Different rules apply if both legal documents mention a sale, or both mention a gift. If the second document adds any fact enhancing the position of the recipient or the purchaser, the first document is valid. We assume that the second was composed only because of the additional points.
If no additional points were made in the second document, the second document nullifies the first, and the first owner's responsibility does not begin until the date mentioned in the second document.
For this reason, the purchaser must return all the produce that he consumed until the date mentioned in the second document. If there is an annual levy from the king on that field, the giver or the seller is required to pay that levy until the date mentioned in the second document.
ט
היו שני השטרות במכר או שניהם במתנה אם הוסיף בשני כלום הרי הראשון קיים שלא כתב השני אלא מפני התוספת ואם לא הוסיף ביטל שטר שני את הראשון ואין לו אחריות אלא מזמן השני לפיכך כל הפירות שאכל הלוקח מזמן ראשון עד לזמן שני מחזיר אותם ואם היה על אותה שדה חוק למלך בכל שנה הנותן או המוכר נותן אותו החוק עד זמן השטר השני:
• Bikkurim - Chapter 12
1
It is a positive commandment1 for every Jewish man2 to redeem the first [male]3 issue of a donkey with a seh. If he does not desire to redeem it, it is a mitzvah for him to behead it,4 as [Exodus 13:13] states: "The first issue of a donkey you shall redeem with a seh.5 If you do not redeem it, you shall decapitate it."
א
מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה לעורפו שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:
2
The seh with which it is redeemed is given to the priest, as [Numbers 18:15] states: "All first issues of the womb... and the firstborn of an impure animal you shall redeem."8
ב
השה שפודין בו נותנו לכהן שנאמר כל פטר רחם וגו':
3
The "impure animal" mentioned in the verse refers only to donkeys.9
ג
ואת בכור הבהמה הטמאה תפדה בהמה טמאה האמורה כאן היא החמור בלבד:
4
It is forbidden to benefit from the first issue of a donkey until it is redeemed. If it is sold before it is redeemed, the money received for it is forbidden.10 If it died before it was redeemed or it was decapitated, it should be buried, because it is forbidden to benefit from it even after its decapitation, since it was not redeemed. Therefore if he did not redeem it, but instead gave the first issue of the donkey itself to the priest, it is forbidden for the priest to benefit from it until he redeems it with a seh and takes the seh for himself11 or he decapitates it and buries it.
The priests are suspect regarding this matter.12 Hence, it is forbidden for an Israelite to give the first issue of a donkey to a priest unless the priest redeems it in his presence.
ד
פטר חמור אסור בהנאה עד שיפדה ואם מכרו קודם פדיון דמיו אסורים ואם מת קודם פדיון או שערפו יקבר מפני שהוא אסור בהנאה אף לאחר עריפה הואיל ולא נפדה לפיכך אם לא פדהו ונתן פטר החמור בעצמו לכהן אסור לכהן להשתמש בו עד שיפדהו בשה ויקח השה לעצמו או יערפנו ויקבר והכהנים חשודים על דבר זה לפיכך אסור לישראל ליתן פטר חמור לכהן אלא אם כן פדהו הכהן בפניו:
5
When a person set aside [a seh] for the redemption of a donkey and it died before he gave it to the priest, he is not liable to replace it.13 Instead, he should give the corpse to the priest to benefit from.14 If the first issue of the donkey dies after it was redeemed, he should give the seh to the priest.15 It is permitted to benefit from [the donkey's corpse,] because it has been redeemed.
ה
הפריש פדיון פטר חמור ומת השה קודם שיתננו לכהן אינו חייב באחריותו ויתן הנבלה לכהן ליהנות בה מת פטר החמור אחר שפדהו יתן הטלה לכהן ומותר בהנייתו שכבר נפדה:
6
ו
מאימתי חייב לפדותו משיולד ועד שלשים יום ומאחר שלשים יום אם רצה לערפו עורפו אם רצה לפדותו פודה ואין כאן אלא מצות עיכוב בלבד:
7
If he does not desire to redeem [the firstling donkey], he should decapitate it with a butcher's hatchet18 from behind,19as [Exodus 13:13] states: "If you do not redeem it, you should decapitate it." One may not kill it with a staff, a reed, an axe, or a saw, only with a hatchet. One may not place it in a room and lock the door until it dies, for [the verse] states: "And you shall decapitate it."
ז
לא רצה לפדותו עורפו בקופיץ מאחוריו שנאמר ואם לא תפדה וערפתו ואין ממיתין אותו לא במקל ולא בקנה ולא בקורדום ולא במגירה אלא בקופיץ ולא יכניסנו לחדר וינעול הדלת בפניו עד שימות שנאמר וערפתו:
8
ח
אין פודין לא בעגל ולא בחיה ולא בשה שחוט ולא בטריפה ולא בכלאים ולא בכוי שנאמר תפדה בשה ואין קרוי שה אלא כבשים ועזים חיים בלבד:
9
One should not redeem [a firstling donkey] with a seh that resembles another species. If one redeems it in that manner, the redemption is effective.22 One may use a ben pekua23 for the redemption, but not a consecrated animal that was disqualified [and redeemed], for [Deuteronomy 15:22] equates such animals with "the deer and the hart." Just as a deer and a hart may not be used for this redemption,24 so too, a consecrated animal that was disqualified may not be used.
ט
אין פודין בשה הדומה [למין] לאחר ואם פדה פדוי ופודין בבן פקועה אבל לא בפסולי המוקדשין שהרי נאמר בהן כצבי וכאיל מה צבי ואיל אין פודין בו אף פסולי המוקדשין אין פודין בהם:
10
One may redeem [a firstling donkey] with a seh, whether a male or female, whether blemished or unblemished, whether small or large.
י
פודין בשה בין זכרים בין נקבות בין תמימים בין בעלי מומים בין קטנים בין גדולים:
11
When a seh was purchased with money that came from the sale of produce of the Sabbatical year,25 it should not be used to redeem a donkey that is definitely a firstling.26It may, however, be used to redeem a donkey whose firstling status is questionable.27
If [the owner of a firstling donkey] does not own a seh to redeem it, he may redeem it for its value,28 paying its worth to a priest.29 The Torah did not mention a seh to be stringent with him,30 but rather to be lenient with him, i.e., if he possessed a firstling donkey worth ten selaim, he could redeem it with a seh that is worth a dinar.31[The rationale is that the redemption of the firstling donkey] should not be considered more stringent than [the redemption of] consecrated property which may be redeemed with its monetary value.
יא
שה שלקחו מדמי שביעית אין פודין בו את הודאי אבל פודין בו את הספק אם אין לו שה לפדותו פודהו בשוויו ונותן דמיו לכהן לא אמרה תורה שה להחמיר עליו אלא להקל עליו שאם היה לו פטר חמור ששוה עשר סלעים יש לו לפדותו בשה שוה דינר ולא יהיה זה חמור מן ההקדש שנפדה בכסף בשוויו:
12
When does the above32 apply? When the value of the firstling donkey was three zuzim33 or more. If, however, its worth was less than three zuzim, it may be redeemed only with a seh or with three zuzim.34A generous person should not give less than a sela, a parsimonious person should give half a sela and an average person, three zuzim.
יב
במה דברים אמורים כשהיו דמי פטר חמור משלשה זוזים ולמעלה אבל אם היו דמיו פחות מג' זוזים אין פודין אותו אלא בשה או בג' זוזים ועין יפה לא יפחות מסלע ועין ראה בחצי סלע ובינונית בג' זוזים:
13
When a person redeems a firstling donkey belonging to a colleague, the redemption is effective,35 but the donkey belongs to its owner.
יג
והפודה פטר חמור של חבירו ה"ז פדוי והחמור לבעליו:
14
Priests and Levites36 are exempt from the redemption of a firstling donkey, as [Numbers 18:15] states: "The firstborn of man and the firstborn of an impure animal you shall redeem."37 All of those who are obligated to redeem a firstborn human are obligated to redeem the firstborn of an impure animal. Those who are exempt from redeeming a firstborn human38 are exempt from redeeming the firstborn of an impure animal.
יד
כהנים ולוים פטורין מפטר חמור שנאמר בכור האדם ואת בכור הבהמה הטמאה תפדה כל שישנו בבכור אדם ישנו בבכור בהמה טמאה והפטור מבכור אדם פטור מבכור בהמה טמאה:
15
When a person purchases the fetus of a donkey belonging to a gentile or sells the fetus of his donkey to a gentile - although he is not allowed to do so39 - he is exempt from [redeeming] the firstborn. We do not penalize him for such an act.
If the gentile was a partner40 in the mother or the firstborn - even if he only owned a thousandth share - the animal is exempt.41Should [the gentile own] only one limb or organ of the fetus or the mother42 - e.g., its forefoot or its hindfoot, even its ear, any limb or organ that if cut off would cause the animal to be disqualified as blemished - it is exempt from [the obligations of] a firstborn. If, however, the portion belonging to the gentile would be cut off, the animal would not be considered as blemished for the altar,43 he is obligated.44
Similarly, one who receives a donkey from a gentile to care for on the condition that they divide the offspring45 or a gentile received [a donkey] from a Jew on that condition, they are exempt from [the obligations of] the firstborn, as [indicated by Exodus 13:2]: "The first issue of the womb within the children of Israel, in humans and in animals." [Implied is that] it must entirely belong to an Israelite.
טו
הלוקח עובר חמורו של עכו"ם או המוכר עובר חמורו לעכו"ם אף על פי שאינו רשאי ה"ז פטור מן הבכורה ואין קונסין אותו על דבר זה היה העכו"ם שותף באם או בבכור אפילו לא היה לו אלא אחד מאלף בו הרי זה פטור היה לו בו או באמו אבר אחד כגון ידו או רגלו אפילו אזנו כל שאילו יחתך יהיה בעל מום ה"ז פטור מן הבכורה ואם כשיחתך חלק העכו"ם לא יהיה בעל מום למזבח הרי זה חייב וכן המקבל חמור מן העכו"ם להיות מטפל בה והולד ביניהם או עכו"ם שקיבל מישראל הכל פטור מן הבכורה שנאמר פטר רחם בבני ישראל באדם ובבהמה עד שיהיה הכל בישראל:
16
When a convert converts and it is not known whether his donkey gave birth before he converted46 or afterwards,47he is obligated to decapitate it48 or redeem it.49 If he redeems it with a seh, the seh belongs to the convert, [because we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.50
טז
גר שנתגייר ואין ידוע אם עד שלא נתגייר ילדה חמורו או אחר שנתגייר הרי זה חייב לערוף או לפדות ואם פדה בשה השה של גר שהמוציא מחבירו עליו הראיה:
17
יז
עכו"ם שהפריש פטר חמור מודיעין אותו שאינו חייב והרי הוא מותר בגיזה ועבודה:
18
When a cow gives birth to an offspring resembling a donkey or a donkey gives birth to an offspring resembling a horse, it is exempt. [This is derived as follows. Twice53the Torah states:] "The first issue of a donkey you shall redeem with a seh and the first issue of a donkey...." By mentioning "the first issue of a donkey" twice, [the Torah] indicates that both the mother and the offspring must [resemble] donkeys. If such an offspring has some of the identifying marks of a donkey, there is an obligation to redeem it.54
יח
פרה שילדה כמין חמור או חמור שילדה כמין סוס פטור שנאמר ופטר חמור תפדה בשה ופטר חמור ב' פעמים עד שיהיה היולד חמור והנולד חמור ואם יש בו מקצת סימני חמור חייב בבכורה:
19
When a donkey had not given birth before and it gives birth to two males, [the owner] should give a lamb to a priest.55 If it gives birth to a male and a female [and it is not known which was born first], a lamb should be set aside to remove its holiness so that it will be permitted to benefit from it, for perhaps the male was born first.
The lamb that is set aside belongs to the owner and not to the priest. [We follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.56
יט
חמורו שלא בכרה וילדה שני זכרים נותן טלה לכהן ילדה זכר ונקבה מפריש טלה אחד כדי להפקיע קדושה ממנו עד שיהיה מותר בהנייה שמא הזכר נולד תחלה וטלה זה שהפריש לבעלים ואינו לכהן שהמוציא מחבירו עליו הראיה:
20
When two donkeys that have not given birth yet give birth to two males, [the owner] should give two lambs to a priest. [If they give birth to] a male and a female or two males and a female, he should give one lamb to the priest.57
כ
שתי חמוריו שלא בכרו וילדו שני זכרים נותן שני טלאים לכהן זכר ונקבה או שני זכרים ונקבה נותן טלה אחד לכהן:
21
[If these donkeys] gave birth to two females and a male or [even] two males and two females, the priest does not receive anything.58 Moreover, [the owner] need not [even] set aside a lamb that he can keep for himself. [The rationale is that] there are many doubts involved: Maybe one gave birth to a male and the other gave birth to two females. Or perhaps one gave birth to a female and the other to a male and then a female or a female and afterwards a male. Similarly, there are many doubts when two males and two females were born.59
If there were two donkeys - one had given birth previously and one had not - and they gave birth to two males and they became intermingled, [the owner] should give one lamb to the priest.60 If they gave birth to a male and a female, he should separate a lamb for himself and he need not give it to the priest, because its status is doubtful.61 [Hence, we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.
כא
ילדו שתי נקבות וזכר או שני זכרים ושתי נקבות אין כאן לכהן כלום ואינו צריך להפריש טלה לעצמו לפי שיש כאן ספיקות הרבה שמא האחת ילדה זכר והשנייה ילדה שתי נקבות או שמא זו ילדה נקבה והאחרת זכר ואחריו נקבה או נקבה ואחריה זכר וכן ספיקות הרבה יש בשני זכרים ושתי נקבות אחת בכרה ואחת שלא בכרה וילדו שני זכרים ונתערבו נותן טלה אחד לכהן זכר ונקבה מפריש טלה אחד לעצמו ואינו נותנו לכהן מפני שהוא ספק והמע"ה:
22
Similarly, when a person purchases a donkey from a gentile and it gives birth to a male, but it is not known whether it gave birth previously or not, he should redeem it with a seh - which he may keep - because its status is doubtful.
כב
וכן הלוקח חמור מן העכו"ם ואין ידוע אם בכרה או לא בכרה וילדה זכר פודה אותו בשה והוא לבעלים מפני שהוא ספק:
23
When a person possesses ten lambs - each of them having been separated because of a first issue of a donkey of a doubtful status - they are considered as ordinary property in every context.62 They should be tithed like other animals.63 One of them should be separated as the tithes and the others remain his property, as they were previously.
כג
מי שהיו לו עשרה טלאים כל אחד מהן הפרישו על ספק פטר חמור הרי הן כחולין לכל דבר ומתעשרין כשאר הבהמה ומפריש אחד מהן מעשר והשאר שלו כשהיו:
24
When an Israelite possesses at home ten donkeys whose status as firstlings is definite which he inherited from his maternal grandfather who was a priest who in turn inherited them from his maternal grandfather who was an Israelite, he should separate ten se'in for them.64 They, however, [may be kept] as his own65 and, hence, he is obligated to tithe them.66
כד
ישראל שהיו לו עשרה פטרי חמורים ודאין בתוך ביתו שנפלו לו מבית אבי אמו כהן ואותו אבי אמו הכהן נפלו לו מבית אבי אמו ישראל ה"ז מפריש עליהן י' שיין והן שלו וחייבין במעשר:
Blessed be God who grants assistance.
סליקו להו הלכות בכורים:
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 81) and Sefer HaChinuch (mitzvah 22) include this commandment among the 613 mitzvot of the Torah.
2.
In contrast to the mitzvah of redeeming one's firstborn son, this obligation is incumbent on both males and females.
3.
If, however, the first issue of the donkey is female, it need not be redeemed.
4.
Sefer HaMitzvot (positive commandment 82) and Sefer HaChinuch (mitzvah 23) include this commandment among the 613 mitzvot of the Torah. The Ra'avad objects to this being considered as a separate mitzvah. In Sefer HaMitzvot, loc. cit., the Rambam explains that he considers the two as separate mitzvot, because Bechorot 13a refers to them as such and draws a parallel between these mitzvot and the mitzvot of yibbum and chalitzah which are accepted as separate mitzvot.
Bechorot 10b explains the rationale for this mitzvah, since the owner caused a priest a loss (by not redeeming the firstling donkey), the Torah decreed that he suffer financial loss. In his Moreh Nevuchim, loc. cit., the Rambam explains that this mitzvah is a safeguard to insure that the mitzvah to redeem the firstling donkeys is observed.
5.
The Hebrew term seh can refer either to a sheep or a goat, as stated in Halachah 8.
6.
I.e., its observance is not limited to Eretz Yisrael, nor to the time when the Temple is standing.
7.
I.e., the initial preference is to redeem the animal rather than behead it.
8.
The verse establishes an association between the redemption of a firstborn son and the redemption of a firstling donkey. Just as the money for the firstborn is given the priest, so to, the seh for the firstling donkey is given him (Radbaz). Nevertheless, as evident from Halachot 5-6, the association is not complete in all of its particulars.
9.
The Rambam clarifies this because from a simple reading of the verse, one might infer that all the firstborn of impure animals must be redeemed. Although all firstborn humans must be redeemed and all firstborn kosher animals must be sacrificed and/or given to a priest, among non-kosher animals, it is only among donkeys that the firstborn is designated as unique and requiring redemption. In his Moreh Nevuchim, Vol. III, ch. 39, the Rambam explains that this mitzvah is also connected with the commemoration of the exodus when God slew the Egyptian firstborn. It is associated with donkeys and not other beasts, because donkeys are a necessity in an agricultural society. Rashi (Exodus 13:13)focused on different dimensions of this concept, stating that donkeys are used as an analogy for the Egyptians, and b) the donkeys assisted the Jews in their redemption, for they carried the wealth of Egypt upon them.
10.
The Ra'avad questions the Rambam's ruling, asking: "Why can he not give the money he received for the donkey to the priest? Why is it forbidden?" After all, it is permitted to redeem the donkey for its value (Halachah 11).
The Radbaz explains that if the person would desire to pay the donkey's worth to the priest he could. Here, however, he sold the donkey and once, it was sold the money he received is forbidden. Shulchan Aruch(Yoreh De'ah 321:8) quotes the Rambam's ruling. The Rama states that if the seller notifies the buyer that it is the first issue of a donkey, stipulates that the buyer will redeem it with a seh, and states that he is selling him the difference between the value of the seh and the value of the donkey, the sale is permitted
11.
I.e., the priest sets aside a sehand redeems the donkey with it. He then takes the seh as his own.
12.
For they say: "Why should I redeem it when I am entitled to keep the seh with which I redeem it?" (Sifei Cohen 321:6).
13.
As soon as the seh was set aside, the holiness of the donkey is transferred to it. Hence, when the seh dies, it is considered that the priest's property died and the owner is not under any further obligation (Rashi, Bechorot 9a).
14.
For the seh already became the priest's property [the Rambam's Commentary to the Mishnah (Bechorot 1:4)].
15.
Again since the redemption is already a fait accompli, the priest deserves the seh regardless of what happens to the donkey.
16.
The Shulchan Aruch (Yoreh De'ah 321:1) states that the mitzvah is "to redeem it immediately, so as not to postpone the observance of the mitzvah."
17.
In this, we see a difference between the redemption of a firstling donkey and that of a firstborn son. For the son must be redeemed after 30 days, not before (Chapter 11, Halachah 17).
18.
Our translation is taken from the Rambam's Commentary to the Mishnah (Bechorot 1:7).
19.
This is implied by the Hebrew term erafto that is connected to the Hebrew oref, meaning "neck." One must decapitate the animal, severing its neck (ibid.).
20.
The (Turei Zahav 321:3 notes that, as stated in Halachah 11, one may redeem the firstling donkey for its value. Hence, if one tells a priest that by giving him a calf or the like, he is redeeming the donkey for its value, the redemption is effective.
21.
See Chapter 9, Halachah 5, and notes, with regard to the definition of this term.
22.
For even if it does not appear to be a seh, it is of that species. Bechorot 12a raises this question and does not resolve it. Hence, as an initial preference, one should not use such an animal, but after the fact, it is acceptable (Radbaz, Kessef Mishneh).
The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:3), but the Tur and the Rama differ and maintain that the status of such a redemption is questionable.
23.
This term refers to an animal that was being carried as a fetus when its mother was slaughtered and remained alive despite that slaughter (see Hilchot Ma'achalot Assurot 5:14). The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:4), but the Tur and the Rama differ and maintain that the redemption is invalid.
24.
As stated in the previous halachah.
25.
See Hilchot Shemitah VeYoval, ch. 6, which explains the laws governing the use of money received for the sale of the produce of the Sabbatical year in detail.
26.
The sheep purchased with money from the sale of produce of the Sabbatical year is considered as the produce of the Sabbatical year itself. And the produce of the Sabbatical year should not be used for the purchase of a non-kosher animal (ibid. 6:10).
27.
As stated in Halachah 21, when redeeming a donkey whose firstling status is questionable, it is necessary to separate a sheep, but one does not have to give it to the priest. Hence, using a sheep for this process is not considered analogous to the purchase of a non-kosher animal with the produce of the Sabbatical year.
28.
See the Minchat Chinuch(mitzvah 22) who concludes that when the owner does possess a seh, he must redeem the donkey with the seh rather than pay its value.
29.
See the Or Sameach and the Minchat Chinuch (loc. cit.) who question whether, after the fact, the redemption of a firstling donkey is effective if one gave less than its worth. One might argue that the priest receiving the article could say: "For me, this is worth the value of the donkey." Indeed, Hilchot Arachin7:8 states that when one redeems consecrated property for less than its value, the redemption is valid. This position, however, is not accepted by all authorities. Compare to Chapter 11, Halachah 7.
30.
And require that a sheep be given, regardless of the difficulty involved.
31.
A dinar is equivalent to one fourth of a sela.
32.
That a firstling donkey should be redeemed for its value or for a seh.
33.
A zuz is equivalent to a dinar.
34.
The Rambam's ruling is based on his interpretation of Bechorot11a. Rashi and the Ra'avad offer a different interpretation of that passage. In his Kessef Mishneh, Rav Yosef Caro questions the Rambam's ruling, stating that the Ra'avad's interpretation appears closer to the version of the Talmud we possess. Nevertheless, in his Shulchan Aruch (Yoreh De'ah 321:5), Rav Yosef Caro quotes the Rambam's view.
35.
Note the Minchat Chinuch (loc. cit.) who questions whether the mitzvah is incumbent on the owner of the donkey and the person is thus acting as the owner's agent or whether the mitzvah to redeem it is incumbent on the Jewish people as a whole and any person has the right to observe. There would be a practical difference between these two views if the owner protested against the other person redeeming his firstling donkey.
36.
The Rama (Yoreh De'ah 321:19) states that this also applies to women of the priestly and Levitical families. Nevertheless, this applies only to the donkeys that they personally own. Those owned by their husbands are liable.
37.
I.e., the initial preference is to redeem the animal rather than behead it.
38.
And the priests and Levites are exempt from the redemption of their firstborn, as stated in Chapter 11, Halachah 9.
39.
This refers to the second clause. He is forbidden to sell his firstling donkey as a fetus to a gentile, for by doing so, he exempts himself from the mitzvah of redeeming it and thus causes the priesthood a loss. There is, however, no prohibition against purchasing a firstling fetus owned by a gentile (Radbaz).
40.
In general, it is forbidden to enter into a partnership with a gentile (Hilchot Shiluchim VeShutafim10:5). In particular, this applies in the present instance, for he is depriving the priesthood of the presents due them. Nevertheless, he is not penalized for doing so.
41.
For, as the Rambam concludes, the firstling donkey must belong entirely to a Jew.
42.
The Tur and the Shulchan Aruch(Yoreh De'ah 321:20) state that, in this regard, the laws that apply to a firstling donkey are the same as those applying to the firstborn of a kosher animal and they are discussed in sec. 320 which deals with that subject.
There the Tur asks why is it necessary for the Rambam to speak of the limbs of an animal when he already mentioned that any small percentage of a partnership in the animal disqualifies it. The Kessef Mishneh explains that in this clause, the Rambam is speaking about an instance where the gentile is not a partner in the entire animal. He owns only a portion of the particular limb or organ in question. Hence, it is necessary to clarify that even in such an instance, he is exempt.
43.
I.e., if such a blemish were to exist in a kosher animal. These blemishes are mentioned in Hilchot Issurei Mizbeach, ch. 2.
44.
For the portion owned by the gentile is not significant.
45.
This was a common practice in the Talmudic era. A person would give a colleague a donkey (or other animal) to raise. As payment for raising it, he is given a half share in the donkey's offspring. See the Rambam's Commentary to the Mishnah (Bechorot 1:1).
46.
In which case he would be exempt from redeeming its firstborn.
47.
In which case he would be obligated.
48.
When quoting this law, the Shulchan Aruch (Yoreh De'ah321:18) does not mention the option of decapitation, implying that even in this instance, redemption is the preferable option.
49.
This instance is different from that involving the presents of meat given to the priests (Chapter 9, Halachah 13). The rationale is that in this instance, the owner is forbidden to benefit from the firstling donkey unless he redeems it. Hence, he must redeem it rather than risk that transgression. Moreover, as the Rambam proceeds to explain, he does not suffer any loss through this redemption.
50.
A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the conversion took place before the donkey was born. The owner is allowed to keep the seh, for there is no holiness associated with it. The question is only one of monetary law and is governed by the principle stated by the Rambam.
51.
We inform him, lest he think that the Jews are lax in the observance of sanctified aticles (Sifei Cohen 321:13).
52.
For the mitzvah only applies to the Jewish people.
53.
Exodus 13:13, 34:20.
54.
The Shulchan Aruch (Yoreh De'ah 315:6) is more lenient, stating that there is a doubt whether it must be redeemed.
55.
Even though he does not know which one is the firstborn, one of them obviously is. Hence, an obligation exists.
56.
A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the male donkey was born first.
57.
For it is only certain that one of the males was the firstborn. The female could have been born before the second one. See Chapter 11, Halachah 22. Although there is a possibility that the second donkey gave birth to a male first, there is no probability that it did so. Hence the Rambam does not require that a lamb be separated for it. The Tur and the Shulchan Aruch(Yoreh De'ah 321:14) maintain that since there is a possibility that the second male is also a firstborn, the owner should separate a lamb to remove the possibility of any holiness being attached to the donkey, but he may keep the lamb as his own.
58.
Because there is no probability that the donkeys gave birth to a male first. In each instance, it is possible that the donkey gave birth to a female before the male.
59.
The Ra'avad and other commentaries question the Rambam's logic and ruling, because this is not the usual instance of a sefek-sefeka. When the situation is analyzed, the only real question is: Was the male born after a female or not? Hence since there is a doubt it would seem appropriate for a lamb to be separated (and kept by the owner) to remove the possibility of the donkey being holy. The Shulchan Aruch (Yoreh De'ah 321:14) follows the Rambam's view, while the Turand the Rama require that a lamb be set aside. As Sifei Cohen 321:11 writes, since the owner will not suffer a loss by separating a lamb, why shouldn't he?
60.
For one of the males is definitely a firstborn.
61.
For perhaps the donkey that gave birth previously gave birth to the male.
62.
The fact that originally, there was a claim against them is not significant. Since the owner is allowed to maintain possession, as stated in the above halachot, there is no difference between these lambs and the remainder of his property.
63.
See Hilchot Bechorot, ch. 6, which describes this mitzvah. Since these lambs are ordinary property and are not consecrated, they must be tithed.
64.
For since, they originally belonged to an Israelite, there is an obligation to redeem them.
65.
His grandfather, the priest would not have to give the lambs he set aside to redeem them to another priest, because he himself is entitled to them. He bequeaths that right to his grandson, the Israelite. Hence he may keep them as his own.
66.
For they are not consecrated.
Shemita - Chapter 1
Introduction to Hilchos Shemita
They contain twenty-two mitzvot: nine positive commandments and thirteen negative commandments. They are:
1) That the earth should rest in the seventh year from all labor performed because of it;
2) Not to perform agricultural work during this year;
3) Not to perform work with trees during this year;
4) Not to harvest produce that grows on its own in an ordinary manner;
5) Not to harvest grapes in an ordinary manner;
6) To give up ownership of all the produce of the earth;
7) To renounce all debts;
8) Not to pressure a debtor, nor to demand payment from him;
9) Not to refrain from lending before the Sabbatical year so that one will not forfeit his money;
10) To count the years in sets of seven;
11) To sanctify the fiftieth year;
12) To sound the shofar on the tenth of Tishrei [of the fiftieth year] so that the servants will be released as free;
13) Not to perform agricultural work during this year;
14) Not to harvest produce that grows on its own in an ordinary manner;
15) Not to harvest grapes in an ordinary manner;
16) To provide for the redemption of the land during this year; this refers to the laws pertaining to ancestral fields and purchased fields;
17) That the land never be sold in a permanent manner;
18) The laws pertaining to [the sale of] homes in walled cities;
19) That the tribe of Levi should not receive a tribal inheritance in Eretz Yisrael; instead, they are given cities to live in as presents;
20) That the tribe of Levi not take a portion of the spoils [of war];
21) To give the Levites cities to dwell in [together with] their open land;
22) That the open land of their cities never be sold [permanently]; instead they have the opportunity to redeem it whether before the Jubilee year or afterwards.
2) Not to perform agricultural work during this year;
3) Not to perform work with trees during this year;
4) Not to harvest produce that grows on its own in an ordinary manner;
5) Not to harvest grapes in an ordinary manner;
6) To give up ownership of all the produce of the earth;
7) To renounce all debts;
8) Not to pressure a debtor, nor to demand payment from him;
9) Not to refrain from lending before the Sabbatical year so that one will not forfeit his money;
10) To count the years in sets of seven;
11) To sanctify the fiftieth year;
12) To sound the shofar on the tenth of Tishrei [of the fiftieth year] so that the servants will be released as free;
13) Not to perform agricultural work during this year;
14) Not to harvest produce that grows on its own in an ordinary manner;
15) Not to harvest grapes in an ordinary manner;
16) To provide for the redemption of the land during this year; this refers to the laws pertaining to ancestral fields and purchased fields;
17) That the land never be sold in a permanent manner;
18) The laws pertaining to [the sale of] homes in walled cities;
19) That the tribe of Levi should not receive a tribal inheritance in Eretz Yisrael; instead, they are given cities to live in as presents;
20) That the tribe of Levi not take a portion of the spoils [of war];
21) To give the Levites cities to dwell in [together with] their open land;
22) That the open land of their cities never be sold [permanently]; instead they have the opportunity to redeem it whether before the Jubilee year or afterwards.
These mitzvot are explained in the ensuing chapters.
הלכות שמיטה ויובל - הקדמה
הלכות שמיטה ויובל יש בכללן שתים ועשרים מצות תשע מצות עשה ושלש עשרה מצות לא תעשה וזהו פרטן:
(א) שתשבות הארץ בשביעית ממלאכתה
(ב) שלא יעבוד עבודת הארץ בשנה זו
(ג) שלא יעבוד עבודת האילן בשנה זו
(ד) שלא יקצור הספיח כדרך הקוצרים
(ה) שלא יבצור הנזירים כדרך הבוצרים
(ו) שישמט מה שתוציא הארץ
(ז) שישמט כל הלואתו
(ח) שלא יגוש ולא יתבע הלוה
(ט) שלא ימנע מלהלוות קודם שמיטה כדי שלא יאבד ממונו
(י) לספור השנים שבע שבע
(יא) לקדש שנת החמשים
(יב) לתקוע בשופר בי' בתשרי כדי לצאת עבדים חפשי
(יג) שלא תעבד אדמה בשנה זו
(יד) שלא יקצור ספיחיה כנגד הקוצר
(טו) שלא יבצור נזיריה כנגד הבוצרים
(טז) ליתן גאולה לארץ בשנה זו וזהו דין שדה אחוזה ושדה מקנה
(יז) שלא תמכר הארץ לצמיתות
(יח) דין בתי ערי חומה
(יט) שלא ינחל כל שבט לוי בארץ ישראל אלא נותנין להם ערים מתנה לשבת בהם
(כ) שלא יקח שבט לוי בבזה
(כא) ליתן ללוים ערים לשבת ומגרשיהן
(כב) שלא ימכר מגרש עריהם אלא גואלים לעולם בין לפני היובל בין לאחר היובל
(ב) שלא יעבוד עבודת הארץ בשנה זו
(ג) שלא יעבוד עבודת האילן בשנה זו
(ד) שלא יקצור הספיח כדרך הקוצרים
(ה) שלא יבצור הנזירים כדרך הבוצרים
(ו) שישמט מה שתוציא הארץ
(ז) שישמט כל הלואתו
(ח) שלא יגוש ולא יתבע הלוה
(ט) שלא ימנע מלהלוות קודם שמיטה כדי שלא יאבד ממונו
(י) לספור השנים שבע שבע
(יא) לקדש שנת החמשים
(יב) לתקוע בשופר בי' בתשרי כדי לצאת עבדים חפשי
(יג) שלא תעבד אדמה בשנה זו
(יד) שלא יקצור ספיחיה כנגד הקוצר
(טו) שלא יבצור נזיריה כנגד הבוצרים
(טז) ליתן גאולה לארץ בשנה זו וזהו דין שדה אחוזה ושדה מקנה
(יז) שלא תמכר הארץ לצמיתות
(יח) דין בתי ערי חומה
(יט) שלא ינחל כל שבט לוי בארץ ישראל אלא נותנין להם ערים מתנה לשבת בהם
(כ) שלא יקח שבט לוי בבזה
(כא) ליתן ללוים ערים לשבת ומגרשיהן
(כב) שלא ימכר מגרש עריהם אלא גואלים לעולם בין לפני היובל בין לאחר היובל
וביאור מצות אלו בפרקים אלו:
1
It is a positive commandment to rest from performing agricultural work or work with trees1 in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting."2
When a person3 performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment,4as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."
א
מצות עשה לשבות מעבודת הארץ ועבודת האילן בשנה שביעית שנאמר ושבתה הארץ שבת ליי' ונאמר בחריש ובקציר תשבות וכל העושה מלאכה מעבודת הארץ או האילנות בשנה זו ביטל מצות עשה ועבר על לא תעשה שנאמר שדך לא תזרע וכרמך לא תזמור:
2
ב
אינו לוקה מן התורה אלא על הזריעה או על הזמירה ועל הקצירה או על הבצירה ואחד הכרם ואחד שאר האילנות:
3
Trimming is considered in the category of sowing.7 And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out?8 To teach that one is liable [for lashes] for performing these two derivatives alone. For the other derivatives that involve working the land9 and the other major categories of labor that were not mentioned explicitly [by the Torah] in this context, one is not liable for lashes. He is, however, given stripes for rebellious conduct.
ג
וזמירה בכלל זריעה ובצירה בכלל קצירה ולמה פרטן הכתוב לומר לך על שתי תולדות אלו בלבד הוא חייב ועל שאר התולדות שבעבודת הארץ עם שאר האבות שלא נתפרשו בענין זה אינו לוקה עליהן אבל מכין אותו מכת מרדות:
4
ד
כיצד החופר או החורש לצורך הקרקע או המסקל או המזבל וכיוצא בהן משאר עבודת הארץ וכן המבריך או המרכיב או הנוטע וכיוצא בהן מעבודת האילנות מכין אותו מכת מרדות מדבריהן:
5
We do not plant even non-fruit-bearing trees in the Sabbatical year. Nor may one cut an abnormal outgrowth from a tree, remove dried leaves and branches, apply dust to the top of a tree,13 or smoke a tree so that worms [that infest it] die.14[Similarly,] one should not apply a foul-smelly potion to plants so that birds will not eat them when they are soft. One should not apply oil to unripened fruit, nor should one perforate them. 15 One should not bind plants,16 nor trim them, nor prepare a support for a tree of perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.
ה
אין נוטעין בשביעית אפילו אילן סרק ולא יחתוך היבולת מן האילנות ולא יפרק העלין והבדים היבשים ולא יאבק את צמרתו באבק ולא יעשן תחתיו כדי שימות התולעת ולא יסוך את הנטיעות בדבר שיש לו זוהמא כדי שלא יאכל אותו העוף כשהוא רך ולא יסוך את הפגין ולא ינקוב אותן ולא יכרוך את הנטיעות ולא יקטום אותם ולא יפסג את האילנות וכן שאר כל עבודת האילן ואם עשה אחת מאלו בשביעית מכין אותו מכת מרדות:
6
One may not light a fire in an overgrowth of reeds, because this is considered as working the land.17 We train a cow to plow only in sand.18 We do not test [the viability of] seeds in a flowerpot full of earth,19 but we may test them in a flowerpot full of dung.20 One may soak seeds in the Sabbatical year in order to plant them in the following year.21 We maintain aloe22 plants on top of the roof,23 but we do not water them.24
ו
אין מציתין את האור באישת הקנים מפני שהיא עבודת קרקע ואין מלמדין את הפרה לחרוש אלא בחול ואין בודקין את הזרעים בעציץ מלא עפר אבל בודקין אותן בעציץ מלא גללים ושורין את הזרעים בשביעית כדי לזורען במוצאי שביעית ומקיימין האלויי בראש הגג אבל אין משקין אותו:
7
ז
סוקרין את האילן בסקרא וטוענין אותו באבנים ועודרין תחת הגפנים והמקשקש בזיתים אם להברות את האילן אסור ואם לסתום את הפצימים מותר:
8
We may irrigate a beit hashilechin, i.e., a field that is sown [with grain] that is very arid, in the Sabbatical year.28Similarly, we may cause water to flow from one tree to another in an orchard if there were ten trees dispersed in an area larger than that necessary to sow a se'ah [of grain].29 One should not, however, irrigate the entire orchard.30 If they are closer to each other than that, one may irrigate the entire orchard for them.31
Similarly, [when trees grow in] a field where they are planted distant from each other,32 we can sprinkle the earth with water for the sake of the trees that they will not be ruined.
ח
משקין בית השלחין בשביעית והיא שדה הזריעה שצמאה ביותר וכן שדה האילנות אם היו מרוחקין זה מזה יתר מעשר לבית סאה מושכין את המים מאילן לאילן אבל לא ישקו את כל השדה ואם היו מקורבין זה לזה עשר לבית סאה משקין כל השדה בשבילן וכן עפר הלבן מרביצין אותו במים בשביעית בשביל האילנות שלא יפסדו:
9
ט
ועושין עוגיות לגפנים ועושין את אמת המים כתחלה וממלאין את הנקעים מים:
10
Why were all these activities allowed? For if he will not irrigate [the field], the land will become parched and all the trees in it will die. Since the prohibition against these activities and the like is Rabbinic in origin, they did not impose their decrees in these instances.35 For according to Scriptural Law, a prohibition applies only to the two primary categories and their two derivatives, as explained.36
י
ומפני מה התירו כל אלה שאם לא ישקה תעשה הארץ מלחה וימות כל עץ שבה והואיל ואיסור הדברים האלו וכיוצא בהם מדבריהם לא גזרו על אלו שאין אסור מן התורה אלא אותן שני אבות ושתי תולדות שלהם כמו שביארנו:
11
When the number of those who impose their desires by force increased and the gentile kings required the Jews to supply food37 for their soldiers, [the Sages] permitted [the people] to sow only those crops that are necessary for the servants of the king alone.38 Similarly, if a person of force compelled someone to perform labor in the Sabbatical year without pay, for the service of the king or the like, he may do so.39
יא
משרבו האנסין והטילו מלכי עכו"ם על ישראל לעשות מחנות לחיילותיהן התירו לזרוע בשביעי' דברים שצריכין להם עבדי המלך בלבד וכן מי שכפאו אנס לעשות בשביעית בחנם כמו עבודת המלך וכיוצא בהן הרי זה עושה:
12
When a person plants [crops] during the Sabbatical year whether in inadvertent or willful violation, he should uproot them, because the Jews are suspect with regard to [the prohibitions of the] Sabbatical year.40 If we would allow a person who [sowed] inadvertently to keep the crops, a person who [sowed] intentionally would say: "I did so inadvertently."41
יב
הנוטע בשביעית בין בשוגג בין במזיד יעקור מפני שישראל חשודין על השביעית אם תאמר בשוגג יקיים יאמר המזיד שוגג הייתי:
13
When one plows his field, breaks its ground,42 or fertilizes it43in the Sabbatical year so that it will be better to sow in the following year, we penalize him and [prohibit] him from sowing it in the following year. He may not hire it out to others. Instead, he must leave it fallow. If he dies, however, his son may sow it.44
יג
החורש את שדהו או נרה או זבלה בשביעית כדי שתהיה יפה לזריעה במוצאי שביעית קונסין אותו ולא יזרענה במוצאי שביעית ואין חוכרין אותה ממנו כדי לזורעה אלא תהי בורה לפניו ואם מת יזרענה בנו:
14
When a person removes thorns from his field in the Sabbatical year to improve it for the following year or removes stones from it, even though he is forbidden to do so,45 we do not penalize him. He is permitted to sow it in the following year.
יד
המעביר קוצים מארצו בשביעית כדי לתקנה למוצאי שביעית או שסקל ממנה אבנים אע"פ שאינו רשאי לא קנסו אותו ומותר לו לזורעה במוצאי שביעית:
15
[The following laws apply when a person] buries turnips, radishes, and the like46 in the Sabbatical year. If some of their leaves were revealed, he need not be concerned.47 If not, it is forbidden.48 When someone buries wild onions or the like, he should place at least four kabbim in the height of a handbreadth49and place a handbreadth of earth above them. He should bury them in a place where people walk so that they will not grow.
It is permitted to rip off the protruding stalks of rice in the Sabbatical year,50 but one should not cut them off.
טו
הטומן לפת וצנונות וכיוצא בהן בשביעית אם היו מקצת העלין מגולין אינו חושש ואם לאו אסור הטומן את הלוף וכיוצא בהן לא יפחות מארבע קבים על גובה טפח וטפח עפר על גביו וטומנו במקום דריסת האדם כדי שלא יצמח ומותר למרס באורז בשביעית אבל לא יכסח:
16
At the outset, [the Rabbis] would say: A person may gather wood, stones, and grass from his field, provided he takes the larger ones51 alone, so that his intent is not to clear the land,52 but from his colleague's field, he may take small and larger pieces.53 When there was an increase in the number of transgressors, i.e., people who intended to clear their fields, but would excuse themselves, saying: "We are only taking the larger pieces," they forbade a person from gathering wood and stones from his own field, [permitting this] only from a colleague's field.54Even then, [the leniency was granted] only when he does not do so in order that he exchange the favor,55 i.e., he does not tell his colleague: "See how much of a favor I did for you, for I have cleared your field."
טז
בראשונה היו אומרים מלקט אדם עצים ואבנים ועשבים מתוך שדהו והוא שיטול הגס הגס כדי שלא יתכוין לנקות הארץ אבל משדה חבירו נוטל בין דק בין גס משרבו עוברי עבירה שמתכוונין לנקות ואומרין הגס הגס אנו נוטלין אסרו ליטול אדם משדהו אלא מתוך שדה חבירו והוא שלא ילקט בטובה שלא יאמר לו ראה כמה טוב עשיתי לך שהרי נקיתי שדך:
17
When a person's animal is standing in his field, he may gather [all types of grasses]56 and bring them to it, for [the presence of] his animal indicates his [intent].57 Similarly, if his cooking range is located there, he may gather everything58 and kindle it, for [the presence of] his range indicates his [intent].
יז
היתה בהמתו עומדת בתוך שדהו מלקט ומביא לפניה שבהמתו מוכחת עליו וכן אם היתה שם כירתו מלקט הכל ומדליק שכירתו מוכחת עליו:
18
If a person cuts down a tree or two to use as wood,59 he may dig out their roots.60 If he cuts down three or more next to each other, he should not dig out their roots, because then he is improving his land.61 Instead, he should cut off the portion above the earth and leave the roots in the ground.
When does the above apply? In one's own field. In one's colleague's field, by contrast, it is permitted to dig out the roots.62
יח
הקוצץ אילן או שנים לעצים ה"ז מותר לשרשן קצץ שלשה או יתר זה בצד זה לא ישרש שהרי מתקן את הארץ אלא קוצץ מעל הארץ ומניח שרשיו בארץ בד"א מתוך שלו אבל משדה חבירו מותר לשרש:
19
יט
המבקיע בזית ליטול עצים לא יחפה מקום הבקוע בעפר מפני שהיא עבודה אבל מכסה באבנים או בקש:
20
One who trims the ends of branches of vines and cuts down reeds, may cut them in his ordinary pattern with a hatchet, a sickle, or a saw, or with any other utensil he desires.65
כ
המזנב בגפנים והקוצץ קנים ה"ז קוצץ כדרכו בקרדום ובמגל ובמגירה ובכל מה שירצה:
21
One should not chop wood from a wild fig tree from which wood has never been cut before66 in the same way as one cuts wood from it in other years, because trimming a tree is [one of the forbidden] tasks involved with trees, for through trimming the tree, it will grow and increase. If he needs its wood, he should trim it in an unusual manner.
כא
אין קוצצין בתולת שקמה בשביעית כדרך שקוצצין בשאר השנים מפני שקציצתה עבודת אילן שבקציצה זו תגדל ותוסיף ואם צריך לעציה קוצץ אותה שלא כדרך עבודתה:
22
How should he trim it? [He should cut either]the branches close to the ground or those higher than ten handbreadths.67
כב
כיצד קוצצה מעם הארץ או למעלה מעשרה טפחים אילן שנפשח קושרין אותו בשביעית לא שיעלה אלא שלא יוסיף:
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 135) and Sefer HaChinuch (mitzvah 112) includes this commandment among the 613 mitzvot of the Torah.
There is a difference of opinion among the commentaries if the mitzvah is incumbent on the gavra (the person himself) or on the land (the cheftza, the object). The commentaries note that the Rambam's wording in this halachah indicates that the mitzvah is on the person, he should rest. Nevertheless, the wording he uses when enumerating the mitzvot - that "the land should rest" - puts the emphasis on the land.
2.
The citation of this verse reflects a general principle in the Mishneh Torah: that the Rambam will occasionally favor the understanding of a verse proposed by the Jerusalem Talmud even though the Babylonian Talmud interprets it otherwise. To explain: the Babylonian Talmud (Mo'ed Kattan 4a) inteprets this verse as a prohibition to work the land on the Sabbath. It is the Jerusalem Talmud (Sh'vi'it 1:3) which understands it as referring to the Sabbatical year.
From Chapter 4, Halachah 1, it appears that here the Rambam is speaking of harvesting for the sake of improving the land, not for gathering its crops. The intent appears to be that harvesting produce will enable the land to produce better produce in the future.
3.
This mitzvah is incumbent both on men and women.
4.
Sefer HaMitzvot (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah.
5.
As indicated by Halachah 20 and notes, the intent here is trimming the top of the tree and not the end of its branches.
6.
The term betzirah whose root is used in Leviticus 25:5 is usually employed specifically with regard to harvesting grapes. Nevertheless, in a wider sense, it refers to harvesting any fruit.
7.
Because like sowing, trimming contributes to the growth of the tree (Radbaz).
8.
In Leviticus 25:5: "The aftergrowth of your harvest you shall not reap and the grapes you had designated you shall not gather."
9.
And performing work with trees.
10.
Plowing is explicitly mentioned in the positive commandment for observing the Sabbatical year, but not in the prohibition.
Although Mo'ed Kattan 3a uses techniques of Biblical exegesis to show that other labors are forbidden, the Rambam considers these teachings merely as asmachteot, citing a verse as support for a concept forbidden by Rabbinic Law.
11.
To improve the land, not because he needs the stones. See Chapter 2, Halachah 10.
12.
Implants the head of a branch of a vine or tree in the ground so that roots will grow to improve its nurture.
13.
In his Commentary to the Mishnah (Sh'vi'it 2:2), the Rambam writes that this is beneficial for certain trees.
14.
As will be explained (see Halachah 7), we are permitted to perform labor to maintain a tree's wellbeing. These activities, however, are intended to foster its growth.
15.
Both of these activities speed their ripening (ibid.:5).
16.
Bind their branches so that they grow upward rather than spread out (ibid.:6).
17.
For this prepares the land on which they grow to be used to plant crops.
18.
And not on land that could be used for crops in which instance, the plowing would benefit him.
19.
For this resembles sowing them.
20.
Because we do not usually sow in dung.
21.
For this does not involve working with the land.
22.
A fragrant herb, also used for medicinal purposes.
23.
I.e., prevent them from being damaged. The Radbaz questions why the aloe plant is singled out; seemingly the same principle applies with regard to all plants. He explains that since the aloe grows on the roofs, it is in need of shade. Our Sages permitted a person to construct a shelter to protect the aloe from the sun. This is not considered as forbidden labor.
24.
For that would promote their growth, not merely maintain them.
25.
Chulin 78a states that this is intended to attract notice to the tree and cause people to pray that its fruit do not fall prematurely. This is permitted because it does not involve caring for the tree.
26.
This weakens the tree's strength and thus prevents it from causing its fruit to fall prematurely (ibid.). Since it weakens the tree, it is permitted.
27.
The Kessef Mishneh quotes Rashi (Mo'ed Kattan 3a) who explains that the words oder and kishkush are synonymous. The difference is only with regard to the type of plants.
28.
For otherwise all the trees in the field will die, as stated in Halachah 10.
29.
Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. This leniency is permitted to make sure that the trees do not die.
30.
Since it is unnecessary to do that to provide the individual trees with water.
31.
For that is the most effective way of watering the trees, since they are close to each other.
32.
I.e., ten in an area larger than 50 cubits by 50 cubits. Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10).
33.
Our translation is based on the Rambam's Commentary to the Mishnah (Mo'ed Kattan 1:1).
34.
Our translation is based on the Rambam's Commentary to the Mishnah (Kelayim 5:4).
35.
So the trees will not die.
36.
In Halachot 2-3.
37.
Our translation is based on the authoritative manuscripts and early printings of the Mishneh Torah. The standard publish text follows a slightly different version.
38.
This leniency was granted even though sowing is forbidden by Scriptural Law. It must, however, be emphasized that (as stated in Chapter 10, Halachah 9), from the later years of the First Temple period, the observance of the Sabbatical year only had the status of Rabbinic commandment. The Radbaz maintains that such leniency would be granted even if the Scriptural ordinance was in effect.
39.
For since he is being threatened, it makes no difference whether the person threatening him is a king or an ordinary person. Since there is danger involved, leniency is granted (Radbaz, Kessef Mishneh).
The Kessef Mishneh emphasizes that this leniency is granted only when the person does not receive payment for his activity. He is forbidden to take payment, even if he is being compelled for then a person could perform such labors and excuse himself, claiming that he was compelled to do so.
40.
There are many who sow their fields and reap their crops. See Chapter 8 which lists many safeguards instituted for that reason.
41.
Terumot 2:3 contrasts sowing on the Sabbath with sowing during the Sabbatical year, explaining that the Jews are not suspect to violate the Sabbath. Hence, the results of the inadvertent violation of the Sabbath laws are not forbidden.
42.
This is the translation of the word nirah, based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:3, Pe'ah 2:1). The term differs from plowing in that it is a far less thorough activity. See Rashi's gloss to Jeremiah 4:3which explains that it refers primarily to the removal of weeds, thorns, and the like.
43.
In his Commentary to the Mishnah (Sh'vi'it 4:2), the Rambam explains that this applies even if the field is fertilized by making it a corral for animals, so that their manure will fertilize it and improve its quality.
44.
For the penalty is imposed on him personally, not on the land. Note the contrast to Chapter 3, Halachah 11.
45.
As stated in Halachot 4 and 16.
46.
In these eras, there was no refrigeration and vegetables would be preserved by placing them in the ground.
47.
As long as the leaves are revealed, one is not planting in the ordinary manner (Radbaz). Burying the plants in this manner is permitted, because he does not desire that the plants grow in the earth; they are merely buried there [the Rambam's Commentary to the Mishnah (Kilayim 1:9)].
48.
Because he appears to be planting them.
49.
If they are not packed so densely, burying them resembles planting [ibid. (Sh'vi'it 5:2)].
50.
Our translation is based on Rav Kappach's notes to the Rambam's Commentary to the Mishnah (ibid. 2:10). There the Rambam explains the term yichsech, but does not explain the term mereis. The Radbaz and the Kessef Mishneh interpret the latter term as meaning that it is permitted to sprinkle water on the rice plants. The contrast to the following clause supports Rav Kappach's interpretation.
51.
Those that stick out and attract attention [the Rambam's Commentary to the Mishnah (Pe'ah 6:11; Sh'vi'it 4:1)].
52.
I.e., when clearing the land, one takes smaller stones and pieces as well as larger ones, so that the land will not have any foreign matter upon it.
53.
For we do not suspect that he will be intending to clear his colleague's field.
54.
It would appear that a person would be permitted to gather both larger and small pieces from his colleague's field. The Radbaz, however, grants this leniency only with regard to larger pieces.
55.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:1). There he emphasizes that the person clearing the field is expecting something in return.
56.
Not only the large ones permitted in the previous halachah. Even though the person's field will be cleared in this manner, since this is not his intent, and the labor of clearing a field involves merely a Rabbinic prohibition, stringency was not enforced.
57.
That he is seeking to provide his animal with food and not clear his field.
58.
The Radbaz states that this leniency is granted only when the owner takes both the large and small pieces. If he takes only small pieces, it is forbidden because he is obviously intending to clear his field.
59.
See Chapter 5, Halachot 17-18, which restricts cutting down trees for kindling once they have begun to grow fruit.
60.
Even though it involves work with the land, since he desires the wood, it is permitted.
61.
The place where three trees can grow is significant and can be used for planting. Thus by removing the stumps, it is as if he is clearing a field for himself [the Rambam's Commentary to the Mishnah (Sh'vi'it 5:4)].
62.
The intent is not that one has uninhibited license to cut down a colleague's tree even in the Sabbatical year. Instead, if the tree has been cut down, one may uproot the stump.
63.
This law also applies to other species. See Sh'vi'it 4:5 and the gloss of the Ra'avad.
64.
This is forbidden by Scriptural Law.
65.
In his Commentary to the Mishnah (Sh'vi'it 4:7), the Rambam explains that there is no need for a deviation in the way he trims the branches, because he is not intending to trim the tree. To explain his statements: Although trimming is one of the activities forbidden by Scriptural Law, this refers to trimming the top of the tree, not the ends of its branches (Tifferet Yisrael to the above mishnah).
66.
Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)].
67.
For cutting these branches is not that beneficial to the tree (Bava Batra 80b).
68.
Here, also, our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)], which quotes I Samuel 15:33 as support.
69.
I.e., that the split will be healed. This is forbidden, because this would be improving the tree.
70.
This is permitted, because this is maintaining the tree.
Shemita - Chapter 2
1
A person should not remove waste materials from his courtyard and place them in his field in the Sabbatical year, because it appears that he is fertilizing his field so that it will be improved for him to sow it.1 If he did remove them, but made a waste heap, it is permitted.2
He should not make a waste heap in his field until the time when it is common to fertilize the fields as is done when tilling the land passes, i.e., when the bitter3 [apples] become [very dried out and] knotted. He should not make a waste heap that contains less than 150 se'ah of waste, so that it will be obvious that it is a waste heap.4 If he wishes to add to it, he may. If he has a small amount [of waste matter placed in his field before the beginning of the Sabbatical year], he can continue to increase it [throughout the Sabbatical year]. One should not make more than three waste heaps in an area large enough to sow a se'ah of grain.5
א
לא יוציא אדם זבלים מחצירו ויתן בתוך שדהו בשביעית מפני שנראה כמזבל שדהו שתהיה יפה לזריעה ואם הוציא והעמיד ממנו אשפה מותר ולא יעשה אשפה בתוך שדהו עד שיעבור זמן שמזבלין בו לעבודת הארץ והוא משיקשור המתוק ולא יעשה אשפה פחותה ממאה וחמשים סאה של זבל כדי שתהיה ניכרת שהיא אשפה ואם ירצה להוסיף מוסיף היה לו דבר מועט מוסיף עליו והולך ולא יעשה בכל בית סאה יתר משלש אשפתות:
2
ב
והרוצה לעשות כל שדהו שלש שלש אשפתות לתוך בית סאה עושה והרוצה לעשות זבלו אוצר עושה:
3
When a person would place waste on a rock, dug out three handbreadths of the earth and then made a heap of waste, or built [a platform] three handbreadths high above the earth and placed the waste upon them, there is no required measure. Even if he made several waste heaps in an area large enough to sow a se'ah of grain, it is permitted. [The rationale is] it is obvious that his intent is not to improve the land,8 but rather to collect his waste.9
ג
היה מעמיד הזבל על הסלע או שהעמיק בארץ ג' טפחים והערים הזבל או שבנה על הארץ גובה ג' והעמיד עליו הזבל אינו צריך שיעור אפילו עשה כן כמה אשפתות לתוך בית סאה בין גדולות בין קטנות מותר שהרי הדבר ניכר שאינן לעבודת הארץ אלא לכניסת הזבל:
4
A person is permitted to remove waste from a corral of sheep and place it in his field as [is permitted to] all those who collect waste.10
When a person makes a corral in his field in the Sabbatical year,11he should not make it larger than an area it takes to sow two se'ah.12 [When it is that size,] he may bring his sheep into it. When they have fertilized the entire corral, he may leave one wall of the corral and make another corral on its side, [and then bring his sheep there]. In this manner, he can fertilize a portion of his field large enough to sow four se'ah.
ד
מותר לאדם להוציא זבל מן הסהר של צאן ונותן לתוך שדהו כדרך כל מכניסי זבל והעושה דיר בתוך שדהו בשביעית לא יעשהו יתר על בית סאתים ויכניס הצאן לתוכו וכשיזבלו את כל הדיר מניח דופן אחד מדפני הדיר ועושה דיר אחר בצדו נמצא מזבל בתוך שדהו בית ארבעת סאין:
5
If, however, his entire field was only large enough to sow four se'ah, he should leave a portion [unfertilized], because of the impression that might be created.13 [In this way,] everyone will know that the sheep deposited their wastes there and fertilized it and they will not say that the person fertilized his entire field in the Sabbatical year.
ה
היתה כל שדהו בית ארבעת סאין משייר ממנה מקצת מפני מראית העין כדי שידעו הכל שהצאן הטילו בה ונדיירה ולא יאמרו זיבל זה כל שדהו בשביעית:
6
A person should not open a quarry in his field14 at the outset in the Sabbatical year, lest it be said that he intended to improve his field by removing the rocks from it. If he began before the Sabbatical year and quarried from it 27 blocks - each block being one cubit by one cubit and one cubit high or larger - from a group of stones that were three cubits by three cubits and three cubits high, it is permitted to extract from it all one desires during the Sabbatical year.15
ו
לא יפתח אדם מחצב בתחלה לתוך שדהו בשביעית שמא יאמרו לתקן שדהו נתכוון שיסיר ממנה הסלע ואם התחיל מקודם שביעית ופצל ממנה שבע ועשרים אבנים ברבוע ג' על ג' על רום ג' כל אבן מהן אמה על אמה ברום אמה או גדולות מזו ה"ז מותר לנקר ממנו בשביעית כל מה שירצה:
7
[The following rules apply when there is] a stone wall that is ten handbreadths or more high and one desired to remove all the stones. If it contained ten or more stones, each one at least [large enough to require] two people to carry it, he may take them,16 for an observer will know that he is taking them because he needs the stones.17 If the wall was less than ten handbreadths high, there were less than ten stones or the stones were smaller [and did not require] two people to carry it, he may take them, but must leave [a row] a handbreadth high above the ground.18
ז
גדר של אבנים שיש בגבהו י' טפחים או יתר ורצה ליטול כל אבניו אם היו בו י' אבנים או יתר כל אחת מהן משוי שנים או גדולות מזו ה"ז נוטל שהרואה יודע שלצורך האבנים הוא נוטל היה פחות מי' או שהיו פחות מי' אבנים או שהיו אבניו קטנות ממשוי שנים נוטל עד שיניח טפח סמוך לארץ:
8
When does the above19 apply? When he intends to improve his field20 or he began to remove the stones in the Sabbatical year. If, however, he did not intend to improve his field21 or began removing them before the Sabbatical year,22 he may take everything he desires23 during the Sabbatical year, clearing away [the stones] until he reaches the earth. Similarly, if he was removing the stones from a colleague's field, even though he was a contractor,24 he may clear them away until he reaches the earth.25
ח
במה דברים אמורים בשנתכוון לתקן שדהו (או) שהתחיל ליטול בשביעית אבל אם לא נתכוון לתקן שדהו או שהתחיל מקודם שביעית נוטל בשביעית כל מה שירצה מכל מקום וגומם עד לארץ וכן אם היה נוטל משדה חבירו אף על פי שהוא קבלן גומם עד לארץ:
9
[The following rules apply when, in a field, there are] stones that would be dislocated by a plow or which were covered [by earth] and then uncovered. If there are two stones that are each large enough to require two people to carry them, it is permitted to remove them.26If they are smaller than this, he should not take them.27
ט
אבנים שראויות שתזעזע אותן המחרישה או שהיו מכוסות ונתגלו אם יש בהן שתים של משוי שנים שנים ה"ז מותר ליטול אותן היו קטנות מזה לא ינטלו:
10
When a person removes stones from his field because he needs the stones [for construction], he should remove the upper ones and leave those in contact with the earth. Similarly, if he has a pile of pebbles or of stones in his field, he should take the upper one's and leave those in contact with the earth. If there is a large rock or straw beneath them, he may take all of them.28
י
המסקל שדהו בשביעית מפני שהוא צריך לאבנים נוטל את העליונות ומניח את הנוגעות בארץ וכן אם היה לו בשדהו גרגר של צרורות או גל של אבנים נוטל את העליונות ומניח את הנוגעות בארץ ואם יש תחתיהן סלע או קש יטול את כולן:
11
A person should not fill a groove in the ground with earth or level it with earth, because he is improving his land.29He may, however, make a divider before the groove, [separating it from the remainder of his field].30 He may take any stone [in the groove] that he can pick up if he stretches out his hand while he is standing at the edge of the groove.31
יא
לא ימלא אדם גיא עפר או יתקננו בעפר מפני שמתקן את הארץ אבל עושה הוא חייץ על פני הגיא וכל אבן שיכול לפשוט את ידו וליטלה והוא עומד על שפת הגיא הרי זו תנטל:
12
It is permitted to bring stones carried on one's shoulder - i.e., two or three are carried on one's shoulder at a time - from any place, whether from a colleague's field or from one's own field. Similarly, a contractor32 may bring stones, even small ones, from any place whether from the field he hired33 or from a field that he did not hire.
יב
אבני כתף והם הנטלות ב' ג' על הכתף מותר להביאן מכל מקום בין משדה חבירו בין משדהו וכן הקבלן מביא מכל מקום ואפילו אבנים גדולות בין משדה שקבלה בין משדה שלא קבלה:
13
[The following laws apply when there is] an open space [in a wall separating one's property from the public domain] that was filled with earth.34 If its [stones] do not create an obstacle block for people in the public domain, it is forbidden to rebuild it.35 If they create a stumbling block for people36 or it was not filled with earth, but instead open to the public domain,37 it is permitted to rebuild it.38
יג
פרצה שהיא סוגה בעפר אם אינה מכשלת את הרבים אסור לבנותה ואם היתה מכשלת את הרבים או שלא היתה סוגה בעפר אלא פתוחה לר"ה מותר לבנותה:
14
It is forbidden for a person to build a wall between his field and his colleague's field in the Sabbatical year. He may, however, build a wall between his field and the public domain.39 [When he builds the wall,] he is permitted to dig deeply until he reaches a stone.40 He may remove the earth and gather it in his field41 in the same manner as waste is gathered.42 Similarly, if a person dug out a cistern, a trench, or a storage cavity in the Sabbatical year, he may gather the earth in the same manner as all those who dig.
יד
אסור לו לבנות גדר בשביעית בין שדהו לשדה חבירו אבל בונה גדר בינו ובין ר"ה ומותר להעמיק עד הסלע ומוציא את העפר וצוברו בתוך שדהו כדרך כל מעמידין זבל וכן אם חפר בור ושיח ומערה בשביעית צובר העפר בתוך שדהו כדרך כל החופרים:
FOOTNOTES
1.
As mentioned in Chapter 1, Halachah 4, fertilizing is a task forbidden by Rabbinic Law.
2.
Because it does not appear that he is preparing to fertilize his field immediately.
3.
Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 3:1)]. There he explains that although matok, the name the Mishnah uses, means "sweet," this fruit has a bitter taste and that term is used as a euphemism. Some have identified this species with the colocynth, a wild gourd with a very bitter flavor. The Radbaz identifies it with a bitter species of grass.
4.
Any thing smaller might convey the impression that he is fertilizing his field.
5.
Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. In this instance as well, if he makes more than three waste heaps, it might appear that his intent is to fertilize the field.
6.
I.e., we are not concerned that an onlooker might think that he is fertilizing his field.
7.
I.e., create one very large waste heap that encompasses a greater area than the three waste heaps in a 2500 sq. cubit area.
8.
By fertilizing it, for the waste is not in direct contact with the earth.
9.
For use after the Sabbatical year.
10.
I.e., according to the guidelines established in the previous halachot. Those halachot dealt with removing waste from one's home and courtyard. In this halachah, the Rambam is adding that the same rules also apply with regard to the waste from corrals. To establish this conceptual flow, the Rambam changes the order of the clauses in the mishnah (Sh'vi'it 3:4). The Radbaz offers this explanation to rebut the Ra'avad's objections.
11.
The Ra'avad cites the Jerusalem Talmud (Sh'vi'it 3:4) which emphasizes that the person's intent should not be to fertilize his field, but to take care of his sheep. When he does that, he can have a portion of his field fertilized as a by-product.
12.
100 by 50 cubits.
13.
I.e., when an observer will see that the entire field was not fertilized, he will realize that the person did not fertilize it by hand, because then there would be no purpose in leaving part of it unfertilized.
14.
The Radbaz explains that the Rambam's ruling applies whether the quarry is open or underground. There are, he explains, other opinions that maintain that if the quarry is open, there is no obligation to begin extracting the stones before the Sabbatical year.
15.
Provided one's intent is genuinely to quarry stone and not to improve the field (Radbaz).
16.
I.e., all the stones, even those smaller than the size specified.
17.
When a person is taking many stones of this size, the effort involved clearly indicates that he is intending to use them for building and not merely to improve his field.
18.
So that he will not have prepared his field by removing the stones.
19.
That he must leave a row of stones a handbreadth high above the earth.
20.
By leaving an additional area that he could sow in the following year.
21.
The Radbaz asks: We see that our Sages forbade certain activities because of the impression that an observer might derive. If so, what does the owner's intent matter? An observer may think that he is intending to clear his field. For this reason, he explains that the owner must perform an activity that makes it obvious that he is intending to use the stones for building, for example, using them for construction that is presently being performed on his property.
22.
This indicates that he was not using the Sabbatical year to perform whatever work that was possible in his field.
23.
I.e., even small stones and even when he tears down a wall that is less than ten handbreadths high.
24.
I.e., a person who hires out the field for his own purposes. See Halachah 12 and the Rambam's commentary to its source (Sh'vi'it3:9).
25.
Because he would not take the stones unless they would benefit him. Needless to say, one may not destroy a wall in a colleague's field at whim. Thus even when the owner knows that the wall is being torn down, as long as it is being torn down to be used for building, it is permitted to do so.
26.
For, as above, the size of these stones indicates that they will be used for building. The implication is that not only is the person allowed to remove these two large stones, he is allowed to remove all the stones in the field (Radbaz). Needless to say, this leniency is granted only when he genuinely intends to use the stones for construction, not when he desires to clear his field.
One might ask: Why are only two stones required to be of this size in this instance, while in Halachah 8, ten large stones are required?
Among the answers given is that in this instance, since the stones are scattered over a larger area, their removal is less likely to be noticed by an observer. In Halachah 8, by contrast, since the stones are all located in one place, an observer will see that they have been removed (Pe'at HaShulchan).
27.
Lest an observer think that he is intending to clear his field.
28.
For if he desired to clear his field, he would take the large stone or straw that is beneath them as well.
29.
And such work is forbidden in the Sabbatical year.
30.
Our translation and the bracketed addition are based on the Rambam's Commentary to the Mishnah (Sh'vi'it 3:8).
31.
If, however, he must descend into the groove to pick up a stone, it is forbidden to remove it, lest an impression be created that the person is seeking to improve his field and make the groove fit for sowing (ibid.).
The Ra'avad objects to the Rambam's ruling, offering a different interpretation of his source (Sh'vi'it, loc. cit.). [The Ra'avad's interpretation is paralleled by Rabbenu Shimshon's understanding of that mishnah.] The Radbaz and the Kessef Mishneh offer different explanations that reinforce the Rambam's understanding.
32.
A person who had hired the field. See Halachah 8.
33.
Even though he hired the field, it is not his own and we do not suspect that he will transgress to improve it. The Ra'avad understands Sh'vi'it 3:9, the Rambam's source differently, seeing it as interrelated to the concepts mentioned in the previous halachah.
34.
I.e., rather than being rebuilt with stone.
35.
For an onlooker will think that the person is rebuilding it for the purpose of improving his field and enabling him to sow it the following year. See the explanations in the notes to the following halachah.
36.
For an observer will understand that he is rebuilding it to remove an obstacle for people at large. (Alternatively, when there are obstacles for people at large, we do not enforce restrictions instituted only because of the possibility that an observer will derive a mistaken impression.)
37.
In this situation, by closing it, he is creating a divider between his field and the public domain.
38.
The Ra'avad differs with the Rambam's ruling, maintain that since there is a gap in the fence separating his field from the public domain, he is allowed to rebuild it in all instances. The Ra'avad and the Kessef Mishnehnote that the Jerusalem Talmud (the conclusion of ch. 3 of Sh'vi'it) supports the Rambam's position.
39.
Building a wall between one's own field and a colleague's is prohibited lest an onlooker think that one is preparing the land in order to sow one's field. Alternatively, we fear that the person may change his mind and sow the land (Radbaz). A person is, however, permitted to build a wall between his own field and the public domain to set off his property from the public domain. Alternatively, it is not common to sow the land next to the public domain, so there is no need for the above suspicions.
In the previous halachah, repairing a wall between one's field and the public domain is prohibited when the open space is filled with earth. Here, since it is entirely open, a wall may be built, as in the latter clause of that halachah.
40.
Since he digs until a stone, but does not remove the stone, it is clear that his intent is not to improve his field, for one cannot sow on a stone.
41.
But not in the public domain. See Sh'vi'it 3:10.
42.
See Halachot 1-3.
• Tuesday, 16 Adar, 5777 · 14 March 2017
• "Today's Day"
• Sunday, 16 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, first parsha with Rashi.
Tehillim: 79-82.
Tanya: Ch. 30. This also (p. 133)...is explained elsewhere (p. 135).
The Alter Rebbe said: The offerings for the Sanctuary included gold, silver and copper, but nothing sparkled except for the mirrors presented by the women.1 From these mirrors were fashioned the washbasin and its base. These were the last of the Sanctuary articles to be made, but were used at the start of every Sanctuary service (for laving by the kohanim) - for their beginning is implanted in their end.2
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1."He made the copper washbasin and its copper base out of the mirrors of the dedicated women who congregated at the entrance of the Communion Tent." Sh'mot 38:8.
2."Their beginning is implanted (lit. 'wedged') in their end, and their end in their beginning" (see Sefer Yetzira 1:7). This general principle of Chassidus is often used to indicate the "circular" nature of Divine Flow; e.g. the nethermost levels ("end") of G‑dliness inherent within this lowly world express the highest core and essence ("beginning") of G‑dliness. A parallel (though not synonymous) concept is: "The final act was the first conceived"; see Likutei Sichot, Vol. 6, p. 19, footnote 57. Here the principle is apparently used in a more general sense (i.e., the washbasin was last to be made, first to be used). However, it may refer to the basin's donation by women (malchut, "end") and its use at the very start ("beginning") of every service. Compare Sh'vat 23, and footnotes.
Tuesday, Adar Sheini 16, 5703
Torah lessons: Chumash: Tzav, Shlishi with Rashi.
Tehillim: 79-82.
Tanya: Thus, when the (p. 171)...intermediary between them. (p. 173).
Avoda for the businessman includes arousing within himself the faith and perfect trust in the One Who feeds and sustains all flesh, that He will provide him with an ample livelihood. He must be truly happy and cheerful, as though all his livelihood were already in hand.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
• Daily Thought:
Dancing With Them
This self of which we are conscious is but a tiny portion of the whole, the tip of a peninsula, a finely focused ray of an infinite source of light.
Upstream lies unimaginable wealth, storehouses of treasures left by many generations. Upstream lies every G‑dly act of our holy mothers and fathers, the strength and courage of every martyr, the unlimited power of G‑d’s breath within us.
When you dance and sing in the joy of a beautiful deed, listen to the music. You will hear your holy mothers and fathers of ages past, dancing and singing along.
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