Today in Jewish History:
• Torah Sages Escape (c. 75 BCE)
In the year 91 BCE, Alexander Yannai of the Hasmonean family succeeded his brother Yehuda Aristoblus to the throne of Judea. Alexander Yannai was a Sadducee who virulently persecuted the Pharisees. At one point during his bloody reign, following a victory he scored on a battlefield, he invited all the Torah scholars for a celebratory feast. During this feast he was slighted by one of the guests, which led him to execute all the Torah scholars in attendance.
A few of the sages managed to escape to the town of Sulukus in Syria. There, too, they encountered anti-Semitic enemies who murdered many of the exiled sages. The handful of surviving Torah scholars went in to hiding, finding refuge in the home of an individual named Zevadai. On the night of the 17th of Adar they escaped the hostile city of Sulukus.
Eventually these surviving scholars revived Torah Judaism. The date they escaped the clutches of death was established as a day of celebration.
Daily Quote:
Be a tail to lions, rather than a head to foxes[Ethics of the Fathers 4:15]Today's Study:
• Torah Sages Escape (c. 75 BCE)
In the year 91 BCE, Alexander Yannai of the Hasmonean family succeeded his brother Yehuda Aristoblus to the throne of Judea. Alexander Yannai was a Sadducee who virulently persecuted the Pharisees. At one point during his bloody reign, following a victory he scored on a battlefield, he invited all the Torah scholars for a celebratory feast. During this feast he was slighted by one of the guests, which led him to execute all the Torah scholars in attendance.
A few of the sages managed to escape to the town of Sulukus in Syria. There, too, they encountered anti-Semitic enemies who murdered many of the exiled sages. The handful of surviving Torah scholars went in to hiding, finding refuge in the home of an individual named Zevadai. On the night of the 17th of Adar they escaped the hostile city of Sulukus.
Eventually these surviving scholars revived Torah Judaism. The date they escaped the clutches of death was established as a day of celebration.
Daily Quote:
Be a tail to lions, rather than a head to foxes[Ethics of the Fathers 4:15]Today's Study:
Chitas and Rambam for today:
Chumash: Ki Tisa, 4th Portion Exodus 33:17-33:23 with Rashi
• Exodus Chapter 33
17And the Lord said to Moses: "Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name." יזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה גַּ֣ם אֶת־הַדָּבָ֥ר הַזֶּ֛ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֶֽעֱשֶׂ֑ה כִּֽי־מָצָ֤אתָ חֵן֙ בְּעֵינַ֔י וָֽאֵדָֽעֲךָ֖ בְּשֵֽׁם:
Even this thing: [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger. גם את הדבר הזה: שלא יושרה שכינתי עוד על אומות העולם, אעשה, ואין דבריו של בלעם על ידי שריית שכינה, אלא נופל וגלוי עינים, כגון (איוב ד יב) ואלי דבר יגונב, שומעין על ידי שליח:
18And he said: "Show me, now, Your glory!" יחוַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ:
And he said: “Show me, now, Your glory!”: Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory. ויאמר הראני נא את כבודך: ראה משה שהיה עת רצון ודבריו מקובלים, והוסיף לשאול לראותו מראית כבודו:
19He said: "I will let all My goodness pass before you; I will proclaim the name of the Lord before you, and I will favor when I wish to favor, and I will have compassion when I wish to have compassion." יטוַיֹּ֗אמֶר אֲנִ֨י אַֽעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִי בְשֵׁ֛ם יְהֹוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִֽחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם:
He said: “I will let… pass before you”: The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave. ויאמר אני אעביר וגו': הגיעה שעה, שתראה בכבודי מה שארשה אותך לראות, לפי שאני רוצה וצריך ללמדך סדר תפלה, שכשנצרכת לבקש רחמים על ישראל, הזכרת לי זכות אבות, כסבור אתה, שאם תמה זכות אבות אין עוד תקוה, אני אעביר כל מדת טובי לפניך על הצור, ואתה צפון במערה:
I will proclaim the name of the Lord before you: to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b] וקראתי בשם ה' לפניך: ללמדך סדר בקשת רחמים אף אם תכלה זכות אבות, וכסדר זה שאתה רואה אותי מעוטף וקרא י"ג מדות הוי מלמד את ישראל לעשות כן, ועל ידי שיזכירו לפני רחום וחנון יהיו נענין כי רחמי לא כלים:
and I will favor when I wish to favor: [At] those times that I will want to [show] favor. וחנתי את אשר אחן: אותן פעמים שארצה לחון:
and I will have compassion: At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b] ורחמתי: עת שאחפוץ לרחם. עד כאן לא הבטיחו אלא עתים אענה עתים לא אענה, אבל בשעת מעשה אמר לו (שמות לד י) הנה אנכי כורת ברית, הבטיחו שאינן חוזרות ריקם:
20And He said, "You will not be able to see My face, for man shall not see Me and live." כוַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָֽאָדָ֖ם וָחָֽי:
And He said, “You will not be able…”: Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face. ויאמר לא תוכל וגו': אף כשאעביר כל טובי על פניך איני נותן לך רשות לראות את פני:
21And the Lord said: "Behold, there is a place with Me, and you shall stand on the rock. כאוַיֹּ֣אמֶר יְהֹוָ֔ה הִנֵּ֥ה מָק֖וֹם אִתִּ֑י וְנִצַּבְתָּ֖ עַל־הַצּֽוּר:
Behold, there is a place with Me: on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9). הנה מקום אתי: בהר אשר אני מדבר עמך תמיד, יש מקום מוכן לי לצרכך שאטמינך שם שלא תזוק, ומשם תראה מה שתראה, זהו פשוטו. ומדרשו על מקום שהשכינה שם מדבר ואומר המקום אתי, ואיני אומר אני במקום, שהקב"ה מקומו של עולם ואין עולמו מקומו:
22And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by. כבוְהָיָה֙ בַּֽעֲבֹ֣ר כְּבֹדִ֔י וְשַׂמְתִּ֖יךָ בְּנִקְרַ֣ת הַצּ֑וּר וְשַׂכֹּתִ֥י כַפִּ֛י עָלֶ֖יךָ עַד־עָבְרִֽי:
when My glory passes by: When I pass by before you. בעבור כבודי: כשאעבור לפניך:
into the cleft of the rock: Heb. בְּנִקְרַתהַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft]. בנקרת הצור: כמו (במדבר טז יד) העיני האנשים ההם תנקר, (משלי ל יז) יקרוה עורבי נחל, (מלכים ב' יט כד) אני קרתי ושתיתי מים, גזרה אחת להם, נקרת הצור כריית הצור:
and I will cover you with My hand: From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand. ושכתי כפי: מכאן שנתנה רשות למחבלים לחבל, ותרגומו ואגין במימרי, כנוי הוא לדרך כבוד של מעלה, שאינו צריך לסוכך עליו בכף ממש:
23Then I will remove My hand, and you will see My back but My face shall not be seen." כגוַֽהֲסִֽרֹתִי֙ אֶת־כַּפִּ֔י וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵֽרָאֽוּ:
Then I will remove My hand: [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)]. והסרותי את כפי: ואעדי ית דברת יקרי, כשאסלק הנהגת כבודי מנגד פניך ללכת משם ולהלן:
and you will see My back: [Then] He showed him the knot of the tefillin. -[from Ber. 7a] וראית את אחורי: הראהו קשר של תפילין:
• Daily Tehillim: Psalm Chapters 83 - 87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Likutei Amarim, middle of Chapter 35
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 17 Adar, 5777 · 15 March 2017
• Likutei Amarim, middle of Chapter 35
• והנה ביאור משל זה שהמשיל אור השכינה לאור הנר
• Rambam Wednesday, 17 Adar, 5777 · 15 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 223
• Harvesting Fields during the Sabbatical Year
"Nor shall you gather the grapes of the un-pruned vine"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – the fruit of 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 Fields during the Sabbatical Year
Negative Commandment 223
Translated by Berel Bell
The 223rd prohibition is that we are forbidden from gathering in the normal manner fruit which trees produce during shemittah. We must make a change in order to demonstrate that it is considered ownerless [rather than the owner's personal property].
The source of this prohibition is G‑d's statement,1 "Do not gather the grapes on your unpruned vines."
Our Sages2 explain: "You may not gather them as gatherers do normally." Based on this principle, they said: "Figs which grew during shemittah may not be cut with the normal fig-knife, only with a regular knife. Grapes may not be crushed in a wine-press, only in a trough. Olives may not be prepared in a bad or a kutbi, but they may be crushed and placed in a bodeidah.3
The details of this mitzvah and the one which precedes it are explained in tractate Sh'vi'is.
FOOTNOTES
1.Lev. 25:5.
2.Sifra, Behar 1:3. Sh'vi'is 8:6.
3.A bodeidah is a small olive-press, whereas the bad and kutbi are larger and therefore regularly used. Regarding these objects and the others mentioned above, see Bartenura, Sh'vi'is 8:6.
• Positive Commandment 134
• Rendering Fields Ownerless during the Sabbatical Year
"But [during] the seventh year you shall let it rest and abandon it"—Exodus 23:11.
We are commanded to render ownerless all that the land produces during the Shemitah (Sabbatical) Year, making all the fields' output free for all to take.
This mitzvah, according to biblical law, applies only to the produce of the Land of Israel.
Full text of this Mitzvah »
• Rendering Fields Ownerless during the Sabbatical Year
Positive Commandment 134
Translated by Berel Bell
The 134th mitzvah is that we are commanded to disown everything which the land produces during the shemittah year; to release everything which grows on our property for the use of any living creature.
The source of this commandment is G‑d's statement,1 "During the seventh year, you must let it be public and withdraw from it."
The Mechilta [D'Rashbi] says: "Grapes and olives were already included [in the general command]. Why were they singled out? To make a comparison — just as grapes, which are covered by the positive commandment, also have a prohibition, so too everything covered by the positive commandment also has a prohibition."
I will explain the meaning of this statement. The verse, "During the seventh year, you must let it be public and withdraw from it" includes the release of everything which grows during shemittah: grapes, figs, peaches, pomegranates, wheat, barley, etc. Therefore the release of all produce is a positive commandment. Afterwards, the verse continues, "This also applies to your vineyard and your olive grove." But they were already included in this commandment, which covered everything which grows from the ground! [Our Sages therefore explain that] grapes and olives are mentioned separately because there is a special verse2 which explicitly creates a prohibition on grapes: "Do not gather the grapes on your unpruned vines." [The comparison therefore teaches us that] just as releasing grapes is a positive commandment, and holding them is a prohibition, so too anything which grows during shemittah — which, as explained above, there is a positive commandment to release — there is a prohibition to hold. Therefore the law regarding olives is identical to that regarding grapes — there is a positive commandment and a prohibition; and other types of produce have the same law as olives.
From the above discussion it is clear that the release of produce which grows during shemittah counts as a positive commandment.
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only for produce of Eretz Yisrael.3
FOOTNOTES
1.Ex. 23:11.
2.Lev. 25:5.
3.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
• Positive Commandment 141
• Forgoing Loans on the Sabbatical Year
"But if you have any claim against your brother, you must relinquish it"—Deuteronomy 15:3.
During the Shemitah (Sabbatical) Year, we are commanded to cancel any debts owed to us [by fellow Jews].
Biblically, this mitzvah only applies when the Jubilee laws regulating agricultural are in effect (see The Jubilee Year).
Full text of this Mitzvah »
• Forgoing Loans on the Sabbatical Year
Positive Commandment 141
Translated by Berel Bell
The 141st mitzvah is that we are commanded to cancel during the shemittah year all debts that we are owed.
The source of this commandment is G‑d's statement,1 "If you have any claim against your brother for a debt, you must relinquish it." This commandment is repeated in the verse,2 "The idea of the shemittah year is that every creditor shall remit any debt [owed by his neighbor]."
The Tosefta says: "Scripture speaks of two types of shemittah (release) — one regarding land and one regarding money."
The mitzvah of releasing debts is only a Biblical commandment when the mitzvah of shemittah of the land is in effect — at which time it applies everywhere.3
The details of this mitzvah are explained in the last chapter of tractate Sh'vi'is.
FOOTNOTES
1.Deut. 15:3.
2.Ibid. 15:2.
3.Not only in Eretz Yisrael.
• Negative Commandment 230
• Collecting Debts following the Sabbatical Year
"Every creditor that lends anything to his neighbor shall release it"—Deuteronomy 15:2.
We are forbidden from demanding payment of a debt once the Shemitah (Sabbatical) Year has passed. Rather, all debts must be cancelled.
This biblical prohibition applies only in the Land of Israel, and only when the Jubilee laws regulating agricultural are in effect (see The Jubilee Year). The Sages, however, extended this prohibition to apply to all locations and all times.
Full text of this Mitzvah »
• Collecting Debts following the Sabbatical Year
Negative Commandment 230
Translated by Berel Bell
The 230th prohibition is that we are forbidden from collecting debts in the shemittah year; they must be completely released.
The source of this prohibition is G‑d's statement,1 "Every creditor shall remit any debt owed by his neighbor. He may not collect from his neighbor or his brother."
This is a Biblical commandment only in Eretz Yisrael when the mitzvah of shemittah of the land — i.e. the jubilee year — is in effect. However, there is a Rabbinic prohibition in effect at all times and in all places. Therefore, one may not collect a debt once the shemittah year has passed; it must be released.
The details of this mitzvah are explained in the end of tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
• Negative Commandment 231
• Refusing to Lend Money in Anticipation of the Sabbatical Year
"Beware lest there be an [unworthy thought in your heart...]"—Deuteronomy 15:9.
It is forbidden to refuse to lend money to another before the advent of the Shemitah (Sabbatical) Year, for fear that the debt will be cancelled.
Full text of this Mitzvah »
• Refusing to Lend Money in Anticipation of the Sabbatical Year
Negative Commandment 231
Translated by Berel Bell
The 231st prohibition is that we are forbidden from not lending money to one another with the intention of avoiding its release in the shemittah year.
The Torah prohibited us from having this concern in the verse,1 "Be very careful lest you...[say to yourself, 'the seventh year is approaching, and it will be the shemittah year.']"
The Sifri says: "The expressions 'hishomer' ("be very careful") and 'pen yi'hiyeh' ("lest") indicate prohibitions." This means that the usage of both expressions regarding this mitzvah gives added emphasis.
FOOTNOTES
1.Ibid. 15:9.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Six
• Zechiyah uMattanah - Chapter Six
• Shemita - Chapter 3
• Wednesday, 17 Adar, 5777 · 15 March 2017
• "Today's Day"
• Monday, 17 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, Sheini with Rashi.
Tehillim: 83-87.
Tanya: In truth, however (p. 135)...the heart by nature (p. 135).
Many years before the Alter Rebbe's imprisonment in Petersburg in 5559 (1798), he once came out of his private quarters to where the Chassidim were gathered and said: "In gan eden1 they sense the preciousness of this lowly world. Not only the Ministering Angels, but even the earliest Emanations2 would forego everything for one amein y'hei sh'mei raba said by a Jew 'with all his power,' meaning with full concentration, i.e., being totally immersed and involved with these words."
This was all he said. The effect was that he kindled such a flame and such a burning enthusiasm in all who heard, that for a full year their amein y'hei sh'mei raba was fiery.
Wednesday, Adar Sheini 17, 5703
Torah lessons: Chumash: Tzav, Revi'i with Rashi.
Tehillim: 83-87.
Tanya: It follows, (p. 173)...nurture from it. (p. 173).
In the Tehillim of this day (87:7), say kol maayanei boch (kol with a kamatz). In Birkat hamazon, say kol (in the same verse) with a cholam.
• Daily Thought:
Take the High Road
Two rivers take you home: One flows with bitter tears of remorse,
the other with sweet tears of joy.
For most of time, the principal path of travel was the bitter one. Only once soaked in those bitter waters could you rise to embrace your G‑d with joy.
But now we have experienced more than our fill of pain. That which our people suffered in lands across the ocean has purged every stain, bleached every garment of our souls, refined us and lifted us high.
We have cried enough bitter tears. Now is time to return with joy.[Maamar Margalia B’Fuma D’Rabba 5746. Blessing on Erev Yom Kippur 5750.]
Chumash: Ki Tisa, 4th Portion Exodus 33:17-33:23 with Rashi
• Exodus Chapter 33
17And the Lord said to Moses: "Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name." יזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה גַּ֣ם אֶת־הַדָּבָ֥ר הַזֶּ֛ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֶֽעֱשֶׂ֑ה כִּֽי־מָצָ֤אתָ חֵן֙ בְּעֵינַ֔י וָֽאֵדָֽעֲךָ֖ בְּשֵֽׁם:
Even this thing: [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger. גם את הדבר הזה: שלא יושרה שכינתי עוד על אומות העולם, אעשה, ואין דבריו של בלעם על ידי שריית שכינה, אלא נופל וגלוי עינים, כגון (איוב ד יב) ואלי דבר יגונב, שומעין על ידי שליח:
18And he said: "Show me, now, Your glory!" יחוַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ:
And he said: “Show me, now, Your glory!”: Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory. ויאמר הראני נא את כבודך: ראה משה שהיה עת רצון ודבריו מקובלים, והוסיף לשאול לראותו מראית כבודו:
19He said: "I will let all My goodness pass before you; I will proclaim the name of the Lord before you, and I will favor when I wish to favor, and I will have compassion when I wish to have compassion." יטוַיֹּ֗אמֶר אֲנִ֨י אַֽעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִי בְשֵׁ֛ם יְהֹוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִֽחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם:
He said: “I will let… pass before you”: The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave. ויאמר אני אעביר וגו': הגיעה שעה, שתראה בכבודי מה שארשה אותך לראות, לפי שאני רוצה וצריך ללמדך סדר תפלה, שכשנצרכת לבקש רחמים על ישראל, הזכרת לי זכות אבות, כסבור אתה, שאם תמה זכות אבות אין עוד תקוה, אני אעביר כל מדת טובי לפניך על הצור, ואתה צפון במערה:
I will proclaim the name of the Lord before you: to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b] וקראתי בשם ה' לפניך: ללמדך סדר בקשת רחמים אף אם תכלה זכות אבות, וכסדר זה שאתה רואה אותי מעוטף וקרא י"ג מדות הוי מלמד את ישראל לעשות כן, ועל ידי שיזכירו לפני רחום וחנון יהיו נענין כי רחמי לא כלים:
and I will favor when I wish to favor: [At] those times that I will want to [show] favor. וחנתי את אשר אחן: אותן פעמים שארצה לחון:
and I will have compassion: At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b] ורחמתי: עת שאחפוץ לרחם. עד כאן לא הבטיחו אלא עתים אענה עתים לא אענה, אבל בשעת מעשה אמר לו (שמות לד י) הנה אנכי כורת ברית, הבטיחו שאינן חוזרות ריקם:
20And He said, "You will not be able to see My face, for man shall not see Me and live." כוַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָֽאָדָ֖ם וָחָֽי:
And He said, “You will not be able…”: Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face. ויאמר לא תוכל וגו': אף כשאעביר כל טובי על פניך איני נותן לך רשות לראות את פני:
21And the Lord said: "Behold, there is a place with Me, and you shall stand on the rock. כאוַיֹּ֣אמֶר יְהֹוָ֔ה הִנֵּ֥ה מָק֖וֹם אִתִּ֑י וְנִצַּבְתָּ֖ עַל־הַצּֽוּר:
Behold, there is a place with Me: on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9). הנה מקום אתי: בהר אשר אני מדבר עמך תמיד, יש מקום מוכן לי לצרכך שאטמינך שם שלא תזוק, ומשם תראה מה שתראה, זהו פשוטו. ומדרשו על מקום שהשכינה שם מדבר ואומר המקום אתי, ואיני אומר אני במקום, שהקב"ה מקומו של עולם ואין עולמו מקומו:
22And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by. כבוְהָיָה֙ בַּֽעֲבֹ֣ר כְּבֹדִ֔י וְשַׂמְתִּ֖יךָ בְּנִקְרַ֣ת הַצּ֑וּר וְשַׂכֹּתִ֥י כַפִּ֛י עָלֶ֖יךָ עַד־עָבְרִֽי:
when My glory passes by: When I pass by before you. בעבור כבודי: כשאעבור לפניך:
into the cleft of the rock: Heb. בְּנִקְרַתהַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft]. בנקרת הצור: כמו (במדבר טז יד) העיני האנשים ההם תנקר, (משלי ל יז) יקרוה עורבי נחל, (מלכים ב' יט כד) אני קרתי ושתיתי מים, גזרה אחת להם, נקרת הצור כריית הצור:
and I will cover you with My hand: From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand. ושכתי כפי: מכאן שנתנה רשות למחבלים לחבל, ותרגומו ואגין במימרי, כנוי הוא לדרך כבוד של מעלה, שאינו צריך לסוכך עליו בכף ממש:
23Then I will remove My hand, and you will see My back but My face shall not be seen." כגוַֽהֲסִֽרֹתִי֙ אֶת־כַּפִּ֔י וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵֽרָאֽוּ:
Then I will remove My hand: [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)]. והסרותי את כפי: ואעדי ית דברת יקרי, כשאסלק הנהגת כבודי מנגד פניך ללכת משם ולהלן:
and you will see My back: [Then] He showed him the knot of the tefillin. -[from Ber. 7a] וראית את אחורי: הראהו קשר של תפילין:
• Daily Tehillim: Psalm Chapters 83 - 87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Likutei Amarim, middle of Chapter 35
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 17 Adar, 5777 · 15 March 2017
• Likutei Amarim, middle of Chapter 35
• והנה ביאור משל זה שהמשיל אור השכינה לאור הנר
The meaning of this analogy comparing the light of the Shechinah to the light of a candle, “is clear... to every intelligent person,” as the Alter Rebbe will conclude shortly, after a closer examination of its details. Just as it is true of the candle’s flame
שאינו מאיר ונאחז בפתילה בלי שמן
that it does not shed light nor is it retained by the wick, without oil,
By nature, fire strains upward; it will not remain below unless restrained by a wick or wood, for example. But a wick alone is rapidly consumed, and the fire vanishes quickly. Moreover, the burning wick produces a dim and smoky light, for it consists of material insufficiently refined to be completely absorbed by the flame. Oil, on the other hand, is completely transformed into the flame and absorbed by it; burning steadily, it produced a pure and clear light.
This is what is meant by the Alter Rebbe’s statement that without oil “the flame of the candle (a) does not shed light, (b) nor is it retained by the wick.”
Returning now to the point of the analogy:
וכך אין השכינה שורה על גוף האדם שנמשל לפתילה, אלא על ידי מעשים טובים דווקא
similarly, the Shechinah does not rest upon man’s body, which is compared to a wick, except through man’s performing good deeds.
The body can only act as a wick, not as oil. It is a coarse physical being which will not be absorbed within the light of the Shechinah, but will always remain separate from it. The good deeds that man performs provide the oil.
-ולא די לו בנשמתו, שהיא חלק אלוה ממעל, להיות היא כשמן לפתילה
It is evident from the Zohar, however, that one’s soul, although a part of G‑d above, is insufficient to serve as oil for the wick.
A question is implied here. Why should the soul, itself divine, and thus certainly suited to being absorbed within the light of the Shechinah, require anything external (such as good deeds) to serve as oil for that light? Surely the soul itself should constitute the oil!
מבואר ומובן לכל משכיל
But the reason for this — the Alter Rebbe now concludes the sentence begun earlier with the words “The meaning of this analogy” — is clear and understandable to every intelligent person.
The Alter Rebbe will now proceed to explain why good deeds can serve as oil for the light of the Shechinah, whereas the divine soul cannot. The explanation in brief:
Man’s soul is not, after all, completely nullified before G‑d and one with Him to the extent that it is capable of becoming absorbed within the G‑dly light. This is true even of the soul of the tzaddik, who serves G‑d with the loftiest forms of love and fear. Indeed, it is the soul’s very love of G‑d that emphasizes its separateness; for love entails two separate entities, the lover and the beloved. Similarly with fear: there is one who fears, and another who is feared.
Only “good deeds” — mitzvot, which (as the Alter Rebbe will explain further on) are completely one with G‑d — can therefore serve as the oil which is absorbed within the flame of the light of the Shechinah that is kindled over man.
In the Alter Rebbe’s words:
כי הנה, נשמת האדם, אפילו הוא צדיק גמור, עובד ה׳ ביראה ואהבה בתענוגים
For the soul of man, even if he be a perfect tzaddik who serves G‑d with fear and “love of delights” i.e., his love consists of delighting in the experience of G‑dliness — a most lofty form of love,
אף על פי כן אינה בטילה במציאות לגמרי ליבטל וליכלל באור ה׳ ממש, להיות לאחדים ומיוחדים ביחוד גמור
is nevertheless not utterly nullified out of existence, so that it might be dissolved into, and absorbed within G‑d’s light, to be merged with it in perfect unity.
רק הוא דבר בפני עצמו, ירא ה׳ ואוהבו
It is, rather, a separate entity, which fears G‑d and loves Him. Since it is not absorbed within G‑dliness as oil is absorbed within a flame, the soul cannot serve as oil for the light of the Shechinah.
מה שאין כן המצות ומעשים טובים, שהן רצונו ית׳
Not so with mitzvot and good deeds, which are G‑d’s Will — each commandment representing G‑d’s desire that a particular act be performed.
ורצונו יתברך הוא מקור החיים לכל העולמות והברואים
Now, G‑d’s Will is the source of life for all the worlds and the creatures — they live only because G‑d so desired.
שיורד אליהם על ידי צמצומים רבים והסתר פנים של רצון העליון ברוך הוא, וירידת המדרגות
The difference between the Divine Will expressed in mitzvot and that same Will as expressed in creation lies in the latter’s descending to them by means of many contractions (tzimtzumim), and by concealment of the “Countenance” i.e., the internal aspect of the Supernal Will, with only the external, superficial, aspect of G‑d’s Will expressing itself in creation, and through a descent from level to level.
עד שיוכלו להתהוות ולהבראות יש מאין ודבר נפרד בפני עצמו, ולא יבטלו במציאות, כנ״ל
All these steps were necessary so that it would be possible for [the worlds and creatures] to come into being and to be created ex nihilo as separate entities, without becoming nullified out of existence, as mentioned above.1 Without the previously enumerated forms of concealment of G‑dliness, all created beings would be so completely nullified before the Divine Will that created them, that they would have no independent identity. Thus the Divine Will expressed in creation can come about only through its seeming contraction, occultation and descent.
מה שאין כן המצות, שהן פנימית רצונו יתברך, ואין שם הסתר פנים כלל
The mitzvot, on the other hand, are the internal aspect of the Divine Will. There the “Countenance” is not hidden at all, for, on the contrary, mitzvot are the underlying purpose (the “inner aspect of will”) of creation in its entirety.
To illustrate by way of example:
One engages in business so that he will realize a profit, and thereby support his family. In all, he wants the business to prosper, wants the profits, and wants to provide for his family. Yet his true, inner will lies only in supporting his family. His desire for profit is merely incidental, “external” to this will, and his desire for business even more so.
So, too, with the Divine Will as expressed in creation and as expressed in the mitzvot. The desire for creation is an external will. It is generated by the inner (i.e., ultimate) desire that Jews observe the mitzvot — obviously an impossibility without a created world.
אין החיות שבהם דבר נפרד בפני עצמו כלל
Because the mitzvot represent G‑d’s true, inner Will, and because in them there is no concealment of this Will (unlike the case in creation), therefore the [G‑dly] life-force within them is by no means a separate entity,
אלא הוא מיוחד ונכלל ברצונו יתברך, והיו לאחדים ממש ביחוד גמור
but is united with and contained within G‑d’s Will, and they (the mitzvot) are truly joined in perfect unitywith G‑d’s Will.
It is thus clear why (in the above-mentioned metaphor) the mitzvot can serve as oil for the light of the Shechinah: for they are truly absorbed within and transformed into the light of the Divine Will just as oil is absorbed within a flame. (The Alter Rebbe will arrive at this conclusion, after a preliminary discussion on what the Zohar means when it says that the light of the Shechinah “rests” on man. This exposition now follows:)
| FOOTNOTES | |
| 1. | Chs. 21, 22. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 223
• Harvesting Fields during the Sabbatical Year
"Nor shall you gather the grapes of the un-pruned vine"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – the fruit of 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 Fields during the Sabbatical Year
Negative Commandment 223
Translated by Berel Bell
The 223rd prohibition is that we are forbidden from gathering in the normal manner fruit which trees produce during shemittah. We must make a change in order to demonstrate that it is considered ownerless [rather than the owner's personal property].
The source of this prohibition is G‑d's statement,1 "Do not gather the grapes on your unpruned vines."
Our Sages2 explain: "You may not gather them as gatherers do normally." Based on this principle, they said: "Figs which grew during shemittah may not be cut with the normal fig-knife, only with a regular knife. Grapes may not be crushed in a wine-press, only in a trough. Olives may not be prepared in a bad or a kutbi, but they may be crushed and placed in a bodeidah.3
The details of this mitzvah and the one which precedes it are explained in tractate Sh'vi'is.
FOOTNOTES
1.Lev. 25:5.
2.Sifra, Behar 1:3. Sh'vi'is 8:6.
3.A bodeidah is a small olive-press, whereas the bad and kutbi are larger and therefore regularly used. Regarding these objects and the others mentioned above, see Bartenura, Sh'vi'is 8:6.
• Positive Commandment 134
• Rendering Fields Ownerless during the Sabbatical Year
"But [during] the seventh year you shall let it rest and abandon it"—Exodus 23:11.
We are commanded to render ownerless all that the land produces during the Shemitah (Sabbatical) Year, making all the fields' output free for all to take.
This mitzvah, according to biblical law, applies only to the produce of the Land of Israel.
Full text of this Mitzvah »
• Rendering Fields Ownerless during the Sabbatical Year
Positive Commandment 134
Translated by Berel Bell
The 134th mitzvah is that we are commanded to disown everything which the land produces during the shemittah year; to release everything which grows on our property for the use of any living creature.
The source of this commandment is G‑d's statement,1 "During the seventh year, you must let it be public and withdraw from it."
The Mechilta [D'Rashbi] says: "Grapes and olives were already included [in the general command]. Why were they singled out? To make a comparison — just as grapes, which are covered by the positive commandment, also have a prohibition, so too everything covered by the positive commandment also has a prohibition."
I will explain the meaning of this statement. The verse, "During the seventh year, you must let it be public and withdraw from it" includes the release of everything which grows during shemittah: grapes, figs, peaches, pomegranates, wheat, barley, etc. Therefore the release of all produce is a positive commandment. Afterwards, the verse continues, "This also applies to your vineyard and your olive grove." But they were already included in this commandment, which covered everything which grows from the ground! [Our Sages therefore explain that] grapes and olives are mentioned separately because there is a special verse2 which explicitly creates a prohibition on grapes: "Do not gather the grapes on your unpruned vines." [The comparison therefore teaches us that] just as releasing grapes is a positive commandment, and holding them is a prohibition, so too anything which grows during shemittah — which, as explained above, there is a positive commandment to release — there is a prohibition to hold. Therefore the law regarding olives is identical to that regarding grapes — there is a positive commandment and a prohibition; and other types of produce have the same law as olives.
From the above discussion it is clear that the release of produce which grows during shemittah counts as a positive commandment.
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only for produce of Eretz Yisrael.3
FOOTNOTES
1.Ex. 23:11.
2.Lev. 25:5.
3.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
• Positive Commandment 141
• Forgoing Loans on the Sabbatical Year
"But if you have any claim against your brother, you must relinquish it"—Deuteronomy 15:3.
During the Shemitah (Sabbatical) Year, we are commanded to cancel any debts owed to us [by fellow Jews].
Biblically, this mitzvah only applies when the Jubilee laws regulating agricultural are in effect (see The Jubilee Year).
Full text of this Mitzvah »
• Forgoing Loans on the Sabbatical Year
Positive Commandment 141
Translated by Berel Bell
The 141st mitzvah is that we are commanded to cancel during the shemittah year all debts that we are owed.
The source of this commandment is G‑d's statement,1 "If you have any claim against your brother for a debt, you must relinquish it." This commandment is repeated in the verse,2 "The idea of the shemittah year is that every creditor shall remit any debt [owed by his neighbor]."
The Tosefta says: "Scripture speaks of two types of shemittah (release) — one regarding land and one regarding money."
The mitzvah of releasing debts is only a Biblical commandment when the mitzvah of shemittah of the land is in effect — at which time it applies everywhere.3
The details of this mitzvah are explained in the last chapter of tractate Sh'vi'is.
FOOTNOTES
1.Deut. 15:3.
2.Ibid. 15:2.
3.Not only in Eretz Yisrael.
• Negative Commandment 230
• Collecting Debts following the Sabbatical Year
"Every creditor that lends anything to his neighbor shall release it"—Deuteronomy 15:2.
We are forbidden from demanding payment of a debt once the Shemitah (Sabbatical) Year has passed. Rather, all debts must be cancelled.
This biblical prohibition applies only in the Land of Israel, and only when the Jubilee laws regulating agricultural are in effect (see The Jubilee Year). The Sages, however, extended this prohibition to apply to all locations and all times.
Full text of this Mitzvah »
• Collecting Debts following the Sabbatical Year
Negative Commandment 230
Translated by Berel Bell
The 230th prohibition is that we are forbidden from collecting debts in the shemittah year; they must be completely released.
The source of this prohibition is G‑d's statement,1 "Every creditor shall remit any debt owed by his neighbor. He may not collect from his neighbor or his brother."
This is a Biblical commandment only in Eretz Yisrael when the mitzvah of shemittah of the land — i.e. the jubilee year — is in effect. However, there is a Rabbinic prohibition in effect at all times and in all places. Therefore, one may not collect a debt once the shemittah year has passed; it must be released.
The details of this mitzvah are explained in the end of tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
• Negative Commandment 231
• Refusing to Lend Money in Anticipation of the Sabbatical Year
"Beware lest there be an [unworthy thought in your heart...]"—Deuteronomy 15:9.
It is forbidden to refuse to lend money to another before the advent of the Shemitah (Sabbatical) Year, for fear that the debt will be cancelled.
Full text of this Mitzvah »
• Refusing to Lend Money in Anticipation of the Sabbatical Year
Negative Commandment 231
Translated by Berel Bell
The 231st prohibition is that we are forbidden from not lending money to one another with the intention of avoiding its release in the shemittah year.
The Torah prohibited us from having this concern in the verse,1 "Be very careful lest you...[say to yourself, 'the seventh year is approaching, and it will be the shemittah year.']"
The Sifri says: "The expressions 'hishomer' ("be very careful") and 'pen yi'hiyeh' ("lest") indicate prohibitions." This means that the usage of both expressions regarding this mitzvah gives added emphasis.
FOOTNOTES
1.Ibid. 15:9.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Six
• Zechiyah uMattanah - Chapter Six
1
Whenever a gift is given, we assess the intent of the giver. If the situation indicates his ultimate intent, we act according to that intent, even if it is not stated explicitly.
What is implied? A person's son traveled overseas and the father heard a report that his son had died. The father then signed over all his property as a public and binding gift to a third party, and afterwards his son returned. The gift is not binding, for the situation indicates that if the father had known that his son was alive, he would not have signed over all of his property to the third party. Therefore, if he retained ownership over any of his property -whether landed property or movable property - the gift is binding.
א
לעולם אומדין דעת הנותן אם היו הדברים מראין סוף דעתו עושין על פי האומד אף על פי שלא פירש כיצד מי שהלך בנו למדינת הים ושמע שמת וכתב כל נכסיו לאחר מתנה גלויה גמורה ואח"כ בא בנו אין מתנתו קיימת שהדברים מוכיחין שאילו ידע שבנו קיים לא היה נותן כל נכסיו לפיכך אם שייר מנכסיו כל שהוא בין קרקע בין במטלטלין מתנתו קיימת:
2
Similarly, when a person assigns all his property to one of his sons, whether the giver is healthy or on his death bed, we assume that he merely made that son the executor of the estate. He receives the same share as the other sons in his estate. It can be presumed that the father's intent was merely that the other brothers should listen to this son. This assumption is followed even if the son in question is an infant, lying in a cradle.
If, however, he retained any of his property - whether landed property or movable property - the son acquires the gift given him.
ב
וכן הכותב כל נכסיו מתנה לאחד מבניו בין שהיה בריא בין שהיה שכיב מרע אפילו היה בן קטן המוטל בעריסה לא עשהו אלא אפוטרופוס והרי הוא בכל הנכסים כאחד מאחיו אומדן דעת הוא שלא נתכוון אלא להיות אחיו נשמעין לו ואם שייר כל שהוא בין קרקע בין במטלטלין זכה הבן במתנה:
3
When does the above apply? When he mentioned one son among many sons. If, however, he mentioned one son among many daughters, one daughter among many daughters, or one or another heir among many others, the gift is binding even though he did not retain any property.
ג
במה דברים אמורים שכתב לבן בין הבנים אבל אם כתב כל נכסיו לבן בין הבנות או לבת בין הבנות או לאחד מן היורשין בין שאר היורשין אע"פ שלא שייר כלום מתנתו קיימת:
4
Similarly, when a person assigns all his property to his wife - whether the husband is healthy or on his death bed - we assume that he merely made his wife the executor for the heirs. This applies even when he confirmed this with a kinyan.
Moreover, this applies regardless of whether the husband's heirs are her descendants, those of another wife or other relatives. If, however, he retained ownership of any property - either landed property or movable property - his wife acquires everything he assigned to her.
ד
וכן הכותב כל נכסיו לאשתו בין בריא בין שכיב מרע אף על פי שקנו מידו לא עשאה אלא אפוטרופא על יורשיו בין שהיו יורשי בניו ממנה או מאשה אחרת או אחיו או שאר יורשיו ואם שייר כל שהוא בין קרקע בין מטלטלין קנתה כל שכתב לה:
5
To whom does the above apply? To a woman who has already been married. If, however, a person assigns all his property to his wife whom he has merely consecrated or to his divorcee, even if he did not retain any property, she is considered as any other person, and the gift is binding.
ה
בד"א בנשואה אבל אם כתב כל נכסיו לאשתו ארוסה או לגרושה אע"פ שלא שייר כלום הרי היא כשאר בני אדם ומתנתו קיימת:
6
When a person assigns all his property to one of his sons and another person, that other person acquires half of the property, and the other half is given to all his sons. The son who is assigned the property is appointed an executor for the other sons.
ו
הכותב כל נכסיו לאחד מבניו ולאחר זה האחר קנה חצי הנכסים במתנה ונשאר החצי לבניו והבן שנתנו לו אפוטרופוס מינהו על שאר אחיו:
7
Similarly, if a person assigns all his property to his wife and to another person, the other person acquires half, and his wife is appointed as an executor for the other half.
ז
וכן אם כתב כל נכסיו לאשתו ולאחר זה האחר קנה מחצה ואשתו אפוטרופא על מחצה:
8
Whenever a woman acquires all her husband's property as a gift, o she forfeits her right to the money due her by virtue of her ketubah. Therefore, the ketubah should be torn.
Accordingly, if a promissory note is claimed against her deceased husband's estate, and the entire estate is expropriated to pay the debt that predated the gift, she is left without anything. She does not collect the money due her by virtue of her ketubah.
The rationale is that we presume that the satisfaction she receives upon hearing that her husband assigned all his property to her is sufficient to cause her to forfeit any other claim she has to his property with the exception of this gift.
ח
כל אשה שקנתה כל נכסי בעלה במתנה אבדה כתובתה ותקרע לפיכך אם יצא שטר חוב עליו והלכו כל הנכסים בחובו שקדם המתנה תשאר היא בלא כלום ולא תקח בכתובתה שקדמה החוב שאומדן דעת הוא שבהנאה שבאה לה בשמועה זו שכתב לה כל נכסיו אבדה כל זכות שיש לה בנכסים חוץ ממתנה זו:
9
Similarly, when a man assigns property to his children - either his sons or his daughters, whether he does so while healthy or on his death bed - and assigns even the slightest amount of landed property to his wife together with them, if she does not protest she forfeits her right to the money due her by virtue of her ketubah.
The rationale is that the satisfaction she receives from being made a partner together with his children is great enough to cause her to forfeit her rights to this property. She may not expropriate anything from the property in the estate at the time of her husband's death. She may, however, collect the money due her by virtue of her ketubah from money accrued by his estate afterwards.
ט
וכן הכותב נכסיו לבניו בין זכרים בין נקבות בין בריא בין שכיב מרע וכתב לאשתו עמהן קרקע כל שהוא הואיל ועשה אותה שותף בין הבנים ולא מחתה אבדה כתובתה ואינה טורפת מנכסים אלו כלום אבל מנכסיו שיבואו לו אחר אלו נוטלת מהן כתובתה:
10
If, however, the husband merely assigned movable property to her, or he retained a certain portion of his landed property for himself, her ketubah is still valid.
It is an enactment of the Geonimw that even if he retained some movable property, she is given the right to collect the money due her by virtue of her ketubah . The rationale is that she will say: "I will collect the money due me from what he retained." Since she is allowed to expropriate from what he retained, she is also given the privilege of expropriating from the remainder of the estate.
י
כתב לה עמהן מטלטלין בלבד או ששייר לעצמו קרקע כל שהוא כתובתה קיימת ותקנת הגאונים היא שאפילו שייר מטלטלים כל שהוא שהרי היא אומרת ממה ששייר אני גובה ומתוך שתרד למה ששייר תרד לשאר נכסים ותטרוף:
11
When a person assigns all his property to his children and assigns a portion of his property to his wife together with them, and then one of the children dies during his father's life, the woman is allowed to collect the money due her by virtue of her ketubah from the share of the child who died. For she forfeited only her right to collect the money due her by virtue of her ketubahfrom the property inherited by her husband's heirs at the time of his death.
יא
הכותב כל נכסיו לבניו וכתב לאשתו חלק עמהן ומת אחד מן הבנים בחיי אביו הרי זו תגבה כתובתה מחלק זה שמת שלא אבדה כתובתה אלא מלטרוף מהן:
12
When a woman desires to marry, she may assign all her property to her son or to another person. If afterwards she marries and becomes divorced or her husband dies, the gift she gave is nullified. For she was merely attempting to circumvent the laws of inheritance. She assigned her property to the other person solely so that her husband would not inherit it. Implicit in the agreement was that if she needed it at any time, it would be returned to her. Therefore, if she died during her husband's lifetime, the recipient of the gift inherits it in its entirety. If she retained anything for herself, even movable property, her gift is binding. Even if she is divorced, the property does not revert to her ownership.
יב
הרוצה להנשא וכתבה כל נכסיה בין לבנה בין לאחר ואחר כך נשאת ונתגרשה או שמת בעלה מתנתה בטילה שזו מברחת היא ולא כתבה כל נכסיה אלא להבריח מבעלה שלא יירשנה וכשתהיה צריכה להן יחזרו לה לפיכך אם מתה היא בחיי בעלה קנה המקבל מתנה את הכל ואם שיירה כלום אפילו מטלטלין מתנתה קיימת ואף על פי שנתגרשה אינה חוזרת:
13
Whenever a person gives away all his property, when the gift is nullified and the property reverts to the original owner, the recipient of the gift is not required to return the produce that he ate. For even if a person explicitly states that he is giving a gift with the intent that it be returned after the duration of so and so's life, the recipient is entitled to derive benefit from the fruits produced by the gift, as we have explained.
יג
כל הנותנין כל נכסיהם משתבטל המתנה ויחזרו כל הנכסין לבעלים הראשונים אין המקבל מתנה מחזיר פירות שאפילו נתן האדם מתנה בפירוש על מנת להחזיר כל ימי חיי פלוני הרי זה אוכל פירות כל זמן המתנה כמו שביארנו:
14
The following rules apply when a person sends articles from overseas to his household and instructs: "Give these to my children." They should be given to both his sons and his daughters. The gifts that are appropriate for the sons - e.g., books or weapons - should be given to the sons. Those that are appropriate for the daughters - e.g., colored silk garments and golden bracelets - should be given to the daughters. If they are appropriate both for sons and daughters, they are taken by the sons.
Similar laws apply when a person sends articles to his home without any instructions. If there are utensils that are appropriate for his daughters, they should be taken by his daughters. It is logical to assume that he sent the gifts for them. If he does not have daughters, or his daughters are married, they may be taken by the wives of his sons, for it is logical to assume that he sent them for them.
יד
מי ששלח כלים ממדינת הים ואמר ינתנו אלו לבני הרי אלו ינתנו לבנים ולבנות הראוי לבנים כגון ספרים וכלי מלחמה לבנים והראוי לבנות כגון כלי משי הצבועים וחלי זהב יטלום הבנות היו ראויין לזכרים ולנקבות יטלו אותן הזכרים וכן המשלח כלים לביתו סתם והיו בהן כלים הראויין לבנות יטלו אותן בנותיו אומדן דעת הוא שלהן שלח ואם אין לו בנות או שהיו בנותיו נשואות יטלו אותן נשי בניו שהדעת נוטה שלהן שלח:
15
When a person celebrates the marriage of his eldest son to a virgin maiden in a home, the son acquires the home. This applies when this is the first time this son is marrying, the father did not marry off another son before him, and the father did not leave any property of his own in the home designated for the son.
This ruling resembles a halachah instituted without a reason. Our Sages came to this decision put of their assessment of the person's attitude, feeling that because of his great happiness and love, he decided to transfer the house to him. This is indicated by the fact that he did not leave any of his own property in the home. For this reason, if he left anything of his own, even a small cruse, the son does not acquire the home.
If the father designated for the wedding a house and household utensils, although he left a utensil in the home belonging to himself or he kept a storeroom or the like in that home, the son acquires the household utensils he designated. He does not, however, acquire the house.
טו
המשיא בנו גדול לבתולה בבית קנה הבית והוא שיהיו נשואין ראשונים לזה הבן ולא השיא האב בן אחר קודם לו ולא שייר האב בזה הבית שייחד לו כלום ודברים אלו כהלכה שאין להם טעם הם ונגעו חכמים בדבר הזה מאומדן הדעת שמרוב שמחתו ואהבתו גמר והקנהו הבית שהרי לא שייר בה לעצמו כלום לפיכך אם שייר שם אפילו פך אחד לא קנה הבית ייחד לו בית וכלי בית אף על פי ששייר בבית כלי אחד לעצמו או היה לו שם אוצר וכיוצא בו קנה כלי הבית אבל הבית לא קנה:
16
If he designated both a house and a loft for his son, he acquires the house, but he does not acquire the loft.
Similarly, if he designated both a house and a porch, he acquires the house, but not the porch. If the house contained two apartments, one behind the other, the son acquires only the one in which he was married.
טז
ייחד לו בית ועלייה בית קנה עלייה לא קנה וכן אם ייחד לו בית ואכסדרה בית קנה אכסדרה לא קנה שני בתים זה לפנים מזה לא קנה אלא האחד שנשא בו:
17
With regard to marriages, we have already explained that a special indulgence is granted when a couple is engaged, and the father 1 of the son and father of the bride make commitments, saying: "How much will you give to your son?", "So and so much. And how much will you give for your daughter?", "So and so much." If, afterwards, the groom consecrates the bride, the couple acquire what the parents promised by virtue of their statements alone.
Nevertheless, the transfer of property brought about by this consecration does not take effect until the time of the couple's marriage. For the intent of the promise was that the property be given to the couple when married.
Also, for the transfer to be effective, the articles that the person promised must exist within his domain, for a person may not transfer an article that does not as yet exist, as we have explained.
These promises may not be written down so that the commitment would have the power of a legal document. Therefore, if such a record is made, it is not considered to be a legal document that would give the couple the power to expropriate the property if sold to others.
יז
כבר ביארנו בנשואין ששנים שהיה ביניהם שדוכין ופסק זה ע"י בנו וזה על ידי בתו ואמרו כמה אתה נותן לבנך כך וכך וכמה אתה נותן לבתך כך וכך ועמדו וקדשו קנו באמירה ואין קונין באמירה זו עד שעת נשואין שכל הפוסק דעתו לכנוס וצריכין שיהיו הדברים שהן פוסקין מצויין ברשותו שאין אדם מקנה דבר שלא בא לעולם כמו שביארנו ודברים אלו לא ניתנו להכתב לפיכך אינן כשטר עד שיטרוף בהן:
18
When a man consecrates a woman, even if he consecrates her by giving her 1000 dinarim, whether she retracts, he retracts, he dies or she dies, the money or article given to effect the consecration never needs to be returned. Instead, it is considered to be an outright gift, which need not be returned.
יח
המקדש את האשה אפילו קדשה באלף דינר בין שחזרה היא בין שחזר הוא בין שמת הוא בין שמתה היא אין הקדושין חוזרין לעולם אלא הרי הן מתנה גמורה שאין להם חזרה:
19
If the consecration was made erroneously, the money given for that purpose must be returned.
יט
ואם היו קדושי טעות חוזרין המעות:
20
When a man consecrates his sister, the money he gives her is a gift. The rationale is that every man knows that the consecration of one's close relatives is not valid; the person is not making an error. We therefore assume that he made up his mind to give her the money as a gift.
כ
והמקדש אחותו המעות מתנה אדם יודע שאין קדושין תופסין בעריות ואין זה טועה אלא גמר ונתן לשם מתנה:
21
When a person sends betrothal gifts to his intended bride while she is in his father-in-law's home, whether significant or insignificant in size, whether he partook of a betrothal feast there or not, whether he died, she died, or he retracted, all the engagement gifts should be returned with the exception of food and drink.
כא
השולח סבלונות לבית חמיו בין מרובין בין מועטין בין שאכל שם סעודת אירוסין בין שלא אכל בין שמת הוא בין שמתה היא או שחזר בו האיש יחזרו הסבלונות כלן חוץ מן המאכל והמשקה:
22
Similar principles apply with regard to garments of minor value that the prospective groom sent his prospective bride to wear while she was living in her father's home. If she used them and they became worn or lost, they need not be returned. If, however, they are still intact, everything should be returned. They may be expropriated in court. For it is well known that he sent them only as a complimentary gesture.
כב
וכן כלים מועטים ששלח לה להשתמש שם בבית אביה אם נשתמשה בהן ובלו או אבדו אינן משתלמין אבל אם היו קיימין חוזר הכל וגובה אותם בבית דין שהדבר ידוע שלא שלחם אלא דרך נוי בלבד:
23
If, by contrast, the woman retracts, everything must be returned, even the food and drink. For the latter, however, she is required only to pay a lesser amount. The Geonimhave agreed that if the food and the drink were worth six zuz, she should pay four if she retracts. For he gave her these gifts only with the understanding that she would not retract.
כג
חזרה היא בה חוזר הכל ואפילו המאכל והמשקה נותנת דמיו בזול וכבר הסכימו הגאונים שאם היו דמי מאכל ומשקה [שוה] ששה משתלמת ארבעה אם חזרה בה שלא נתן לה מתנה זו אלא לדעת שלא תחזור בה:
24
My masters ruled that when the local custom is that when an engagement is announced every prospective groom makes a feast and hosts all his friends or distributes funds to his helpers, attendants and the like, if he follows the popular custom and she retracts, she should pay the entire amount. For she caused him a financial loss, and whoever causes money belonging to a colleague to be lost must reimburse him.
This applies provided he has witnesses to how much he spent. For we do not allow him the option of taking an oath and collecting the sum he claims.
כד
הורו רבותי שאם היה מנהג המדינה שיעשה כל אדם סעודה ויאכיל לריעיו או יחלק מעות לשמשין ולחזנין וכיוצא בהן ועשה כדרך שעושין כל העם וחזרה בה משלמת הכל שהרי גרמה לו לאבד ממון וכל הגורם לאבד ממון חבירו משלם והוא שיהיו לו עדים כמה הוציא שאין זה נשבע ונוטל:
• Shemita - Chapter 3
1
It is a halachah conveyed to Moses at Sinai1 that it is forbidden to work the land2 in the last 30 days of the sixth year, just before the Sabbatical year, because one is preparing for the Sabbatical year. This concept - i.e., the prohibition [to work the land] established by tradition - applies in the era of the Temple [alone]. Our Sages [extended that prohibition], decreeing that one should not plow an orchard in the year preceding the Sabbatical year in the era of the Temple after Shavuot, nor a field of grain after Pesach. In the era where the Temple does not stand, we are permitted to perform agricultural work until Rosh HaShanah, as [permitted by] Scriptural Law.3
א
עבודת הארץ בשנה ששית שלשים יום סמוך לשביעית אסורה הלכה למשה מסיני מפני שהוא מתקנה לשביעית ודבר זה בזמן שבית המקדש קיים הוא שנאסר מפי השמועה וגזרו חכמים שלא יהיו חורשים שדה האילן ערב שביעית בזמן המקדש אלא עד העצרת ושדה הלבן עד הפסח ובזמן שאין מקדש מותרין בעבודת הארץ עד ראש השנה כדין תורה:
2
What is meant by an orchard?4 Any place where there are three trees in an area large enough to sow a se'ah of grain.5Whether these are fruit-bearing trees or not and even when they belong to three different people, we consider them as if they were fig trees.6 If they were fit to produce a mass of dried figs of a weight of 60 maneh,7 we may plow the entire field because of them. [This applies] provided there is sufficient distance between them that cattle can pass through together with their implements.8
ב
אי זו היא שדה האילן כל שלשה אילנות לבית סאה אחד אילן סרק ואחד אילן מאכל ואפילו הן של שלשה אנשים רואין אותן כאילו הם תאנים אם ראויין לעשות ככר דבילה של ששים מנה חורשין כל בית סאה בשבילם והוא שיהיה רחוק בין כל אחד ואחד כדי שיהיה הבקר יכול לעבור בכליו:
3
[Different laws apply] if there were less than three trees in an area fit to sow a se'ah or there were three, but [only] one was fit to produce 60 maneh or more and the other two were not fit to produce [a significant amount]9 or there were two fit to produce even 100 maneh and one is not fit to produce [a significant amount]. We may plow only the portion of the field necessary for [these trees], i.e., [an area whose radius is the space in which could stand] a person picking figs together with his basket.
ג
היו פחות משלשה לבית סאה או שהיו שלשה ואחד ראוי לעשות ששים מנה או יתר והשנים אינן ראויין לעשות או שנים ראויין לעשות אפילו מאה מנה ואחד אינו עושה אין חורשין להן אלא לצרכם והוא מלוא האורה וסלו חוצה לו:
4
If there were between three and nine trees and they were fit to produce 60 maneh, we may plow the entire field for their sake, even though there are some trees that are not fit to produce [a significant quantity of] fruit.10
ד
היו מג' ועד תשעה וראויין לעשות ששים מנה חורשין כל בית סאה בשבילן ואע"פ שיש בהם מי שאינו ראוי לעשות:
5
When there are ten or more trees in an area fit to sow a se'ah, whether they are fit to produce [the above quantity of fruit] or not, we may plow the entire area for their sake [until Shavuot].11 If there were ten plantings12spread out13 in an area fit to sow a se'ah, we may plow the entire area for their sake until Rosh HaShanah.14 This is a halachah conveyed to Moses at Sinai.
ה
היו עשרה אילנות לתוך בית סאה או יתר בין עושין בין אינם עושין חורשין כל בית סאה בשבילן עשר נטיעות מפוזרות לתוך בית סאה חורשין כל בית סאה בשבילן עד ראש השנה ודבר זה הלכה למשה מסיני:
6
ו
היו עשויות שורה אחת (או) מוקפות עטרה אין חורשין להן אלא צרכן לכל אחד ואחד והדילועין עם הנטיעות מצטרפות לעשרה:
7
What is meant by a planting? A sapling for as long as it is called a planting.18
ז
אי זו היא נטיעה זה האילן הקטן כל זמן שקוראין לו נטיעה:
8
[The following rules apply when] a tree was cut off and a new tree grew from its stump. If it was cut off a handbreadth or more above the ground, it is considered as a tree. If it was cut off lower than a handbreadth, it is considered as a planting.19
ח
אילן שנקצץ והוציא חליפין אם נקצץ מטפח ולמעלה הרי הוא כאילן מטפח ולמטה הרי הוא כנטיעה:
9
All of the above applies in the era of the Temple, as we stated.20 In the present era, by contrast, we are permitted to work the land until Rosh HaShanah. [Moreover,] even in the era of the Temple, it is permitted to remove stones from fields and fertilize them21 and to hoe22 in zucchini and squash gardens23and in parched land until Rosh HaShanah. Similarly, one may fertilize saplings,24 remove dried leaves and branches from them, apply dust to them, smoke under them, rip off stalks, trim their far-spreading branches, and apply foul-smelling matter to them. We may wrap their branches, trim them, make shelters around them,25place water upon them, apply oil to the unripened fruit and perforate them. All of these tasks are permitted in the year preceding the Sabbatical year until Rosh HaShanah of the Sabbatical year even in the era of the Temple.
ט
וכל הדברים האלו בזמן המקדש כמו שאמרנו אבל בזמן הזה מותרין בעבודת הארץ עד ר"ה אף בזמן המקדש מותר לסקל ולזבל השדות ולעדור המקשאות והמדלעות ובית השלחין עד ר"ה ומזבלין ומפרקין ומאבקין ומעשנין ומקרסמין ומזרדין ומפסלין ומזהמין את הנטיעות וכורכין וקוטמין אותן ועושין להם בתים ומשקין אותם וסכין את הפגין ומנקבין אותן כל עבודות אלו מותרות בערב שביעית עד ר"ה של שביעית ואפילו בזמן המקדש:
10
When unripened fruit from the sixth year enter the Sabbatical year or such fruit from the Sabbatical year enter the eighth year, we may not26 apply oil to them or perforate them.27 In the era of the Temple, one may not build steps at the entrance to valleys in the sixth year after the rains cease, because he is preparing for the seventh year.28
י
פגי ערב שביעית שנכנסו לשביעית ושל שביעית שיצאו למוצאי שביעית לא סכין ולא מנקבין ובזמן המקדש אין בונין מדרגות ע"פ הגאיות ערב שביעית משיפסקו הגשמים מפני שהוא מתקנן לשביעית:
11
Even in the present age, we may not plant trees, graft trees, or extend vines29 in the sixth year unless there is time for the planting to become rooted30 and remain after taking root thirty days before Rosh HaShanah of the Sabbatical year. Usually, it takes two weeks [for a plant] to take root.
This is forbidden at all times, because of the impression that might be created, lest an observer think that they were planted in the Sabbatical year.31 Thus if a person planted, grafted, or extended [a tree of vine] in the sixth year, 44 days before Rosh HaShanah, he is allowed to maintain it. If he did so for a lesser time, he must uproot it. If he did not uproot it, however, the fruit it produces is permitted. If he dies before he uprooted it, we obligate the heir to uproot it.32
יא
אף בזמן הזה אין נוטעין אילנות ואין מרכיבין ואין מבריכין ערב שביעית אלא כדי שתקלוט הנטיעה ותשהה אחר הקליטה ל' יום קודם ר"ה של שביעית וסתם קליטה שתי שבתות ודבר זה אסור לעולם מפני מראית העין שמא יאמר הרואה בשביעית נטעו נמצאת אומר שהנוטע או המבריך או המרכיב ערב שביעית קודם ר"ה במ"ד יום יקיים פחות מכן יעקור ואם לא עקר הפירות מותרין ואם מת קודם שיעקור מחייבין את היורש לעקור:
FOOTNOTES
1.
I.e., a tradition conveyed by the Oral Law, for which there is no explicit reference in the Written Law.
2.
The Rabbis debate whether this prohibition applies to work with the land alone or also to work with trees. See Halachah 9 and notes.
3.
In his Commentary to the Mishnah (Sh'vi'it 1:1), the Rambam explains that Rabban Gamliel released this prohibition after the destruction of the Temple, because he maintained that the prohibition applied only when the Temple was standing.
4.
Which is allowed to be plowed until Shavuot.
5.
I.e., 50 cubits by 50 cubits.
6.
I.e., we estimate whether a fig tree with dimensions similar to this tree would produce 60 maneh of figs.
7.
A maneh is one pound in contemporary measure (Shiurei Torah, p. 118). Rav Kehati (Sh'vi'it 1:2) considers it to be 400 grams, a slightly smaller measure.
8.
Our Sages determined this to be four cubits. The rationale is that if they are grouped closer together the cattle will uproot them when trying to pass. See Bava Batra83a.
9.
Although the one tree produced the amount required of the entire orchard, since the other trees are not fit to produce any produce at all, they are not considered significant.
10.
The Rambam interprets this as referring to a situation where all the trees together are fit to produce 60 maneh, although some individual trees are not fit to produce a significant amount. The Ra'avad offers a different interpretation of Sh'vi'it 1:3, the Rambam's source. Rabbenu Shimshon also interprets the mishnah in that manner and the Radbaz and the Kessef Mishnehagree that, at first glance, their interpretation fits the wording of the mishnah more easily than the Rambam's.
11.
For even if they are not fit to produce fruit, such a large amount of trees is significant.
12.
Saplings that were recently planted [the Rambam's Commentary to the Mishnah (Sh'vi'it 1:6)]. See also Halachah 7.
13.
Since they are saplings, they do not derive nurture from as wide an area as mature trees with longer roots do. Hence unless the saplings are spread out, this leniency is not granted (Radbaz).
14.
More leniency is granted with regard to the saplings, because they need greater care (ibid.).
15.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 1:6).
16.
For they will not derive nurture from the entire field and it would appear that one is plowing the field for its own sake (Radbaz, Kessef Mishneh).
17.
In his Commentary to the Mishnah (ibid.:7), the Rambam quotes the Jerusalem Talmud which states that this applies only to a Greek squash plant which is large like a tree. The Radbaz states that the majority of the ten must be saplings.
18.
This is Rabbi Akiva's opinion in (Sh'vi'it 1:8). Others maintain it is given that status until three years (or seven) years have passed.
19.
In his Commentary to the Mishnah (ibid.), the Rambam states that this view is accepted, because it is supported by a Tosefta. The commentaries have questioned which Tosefta the Rambam is referring to.
The Rambam's ruling has also attracted attention, because it appears to contradict his ruling in Hilchot Ma'aser Sheni 10:13 which states: "When a tree was cut down from above the earth and [a new tree grew from its roots], the prohibition of orlahapplies." The implication there is that as long as the stump of the tree is above the earth, the laws of orlah do not apply. Only when it is cut down from below the earth is it considered like a new tree. Here, by contrast, even a handbreadth above the ground is considered as an existing tree.
The rationale for the distinction can be explained as follows: In this context, we follow the figures of speech employed by people at large. As long as the stump is within a handbreadth of the ground, people will consider any new growth as a new entity. When, by contrast, the stump is more than a handbreadth, it is significant and any new growth is considered as an extension of the existing plant (Rav Yosef Korcus).
20.
Halachah 1.
21.
These and the following activities are forbidden in the Sabbitical year itself only by virtue of Rabbinic decree. Our Sages were not overly stringent and did not enforce these prohibitions in the months preceding the Sabbatical year.
22.
For hoeing is not plowing.
23.
Our translation for these and the following terms are derived from the Rambam's Commentary to the Mishnah (Sh'vi'it 2:1-5). Many of the activities mentioned were described in Chapter 1, Halachah 5, and notes.
The Tosafot Yom Tov(Sh'vi'it 2:2) explains that this leniency was granted in gardens where these plants grow and not in fields at large, because in the instance of these plants, the hoeing benefits the plants directly and not merely the field.
24.
The first clause dealt with work with the land that is permitted in the latter months of the sixth year. This clause mentions work with trees. From this halachah it appears that the prohibition conveyed as a halachah to Moses at Sinai mentioned in Halachah 1 does not apply to work with trees.
25.
To protect them from rain or sun.
26.
Note Rav Kappach's edition of the Rambam's Commentary to the Mishnah (Sh'vi'it 2:5) which states that the text of that source also reflects this ruling. (He maintains that there is a printing error in the standard published text of that source. According to his view, the Rambam did not reverse his opinion regarding this law as some maintain.)
27.
Even though the fruit reaches a third of its growth before the Sabbatical year begins or does not reach that point of growth until after the the Sabbatical year ends, this restriction is still applied, because of the impression the performance of these tasks will create.
28.
I.e., it might appear that the steps are being built so that a person will be able to descend and irrigate his fields in the valley in the Sabbatical year.
29.
I.e., replant the head of a vine or the trunk of a tree in the ground so that it will develop new roots and another source of nurture. Thus new growths will emerge from it [the Rambam's Commentary to the Mishnah (Sh'vi'it 2:6)].
30.
Our translation is taken from the above source.
31.
Rabbi Akiva Eiger explains the basis for such a supposition. If the tree is not planted before 44 days preceding the new year, we count the beginning of its orlahyears from Rosh HaShanah (Hilchot Ma'aser Sheni 9:10). Thus it will be considered halachically as if the tree was planted in the Sabbatical year.
32.
I.e., the heir must also help prevent the misimpression from being created. For this reason, the leniency shown in Chapter 1, Halachah 13, is not shown here.
Shemita - Chapter 4
1
All produce that grows from the earth1 in the Sabbatical year:2 whether it grew from seeds that fell into the earth before the Sabbatical year, it grew from roots whose plants were harvested previously, but nevertheless grew again - in both instances [such produce] is referred to with the term safiach3 - or grasses and vegetables that grew on their own accord [in the Sabbatical year], is permitted to be eaten according to Scriptural Law,4 as [Leviticus 25:6] states: "And [the produce that grows] while the land is resting shall be yours to eat." Even when a field was plowed thoroughly5 in the Sabbatical year, and produce grew in it, that produce is permitted to be eaten. The statement [ibid.:] "Do not reap the aftergrowth of your harvest" means that one should not reap it in the same manner as one does every year.6 If one reaps it according to the ordinary manner, he is worthy of lashes. For example, he harvested the entire field, set up a grain heap, and threshed it with cattle or harvested it for the sake of tilling the land as we explained.7 Instead, he should reap it little by little, beat it,8 and partake of it.
א
כל שתוציא הארץ בשנה שביעית בין מן הזרע שנפל בה מקודם שביעית בין מן העיקרים שנקצרו מקודם וחזרו ועשו ושניהם נקראו ספיח בין מן העשבים והירקות שעלו מאיליהן ואין להן זרע הכל מותר לאכלו מן התורה שנאמר והיתה שבת הארץ לכם לאכלה ואפילו שדה שנטייבה בשביעית וצמחה פירותיה מותרין באכילה וזה שנאמר את ספיח קצירך לא תקצור שלא יקצור כדרך שקוצר בכל שנה ואם קצר כדרך הקוצרין לוקה כגון שקצר כל השדה והעמיד כרי ודש בבקר או שקצר לעבודת הארץ כמו שבארנו אלא קוצר מעט מעט וחובט ואוכל:
2
According to Rabbinic decree, all the sifichim are forbidden to be eaten. Why was a decree established concerning them? Because of the transgressors, so that they could not go and sow grain, beans, and garden vegetables in one's field discretely and when they grow, partake of them, saying that they are sifichim. Therefore the Sages prohibited all the sifichim that grow in the Sabbatical year.
ב
ומדברי סופרים שיהיו כל הספיחים אסורין באכילה ולמה גזרו עליהם מפני עוברי עבירה שלא ילך ויזרע תבואה וקטניות וזרעוני גנה בתוך שדהו בסתר וכשיצמח יאכל מהם ויאמר ספיחים הן לפיכך אסרו כל הספיחים הצומחים בשביעית:
3
Thus we have learned that the only produce of the Sabbatical year of which one may partake are fruit from trees9 and herbs that are not sown by most people,10e.g., rue, amaranth,11and the like. With regard to vegetables that most people sow in their gardens and species of grains and beans, by contrast, anything that grows from these species is forbidden according to Rabbinic decree. One who gathers them12 is liable for stripes for rebellious conduct.
ג
הא למדת שאין אוכלין מפירות שביעית אלא פירות האילנות והעשבים שאין זורעין אותם רוב האדם כגון הפיגם והירבוזין השוטים וכל כיוצא בהן אבל הירקות שדרך רוב האדם לזורעם בגנות ומיני תבואה וקטניות כל הצומח מהן אסור מדבריהם והמלקטן מכין אותו מכת מרדות:
4
When sifichim grow in an underdeveloped field,13 a field that was plowed, a vineyard, and a field where crops had been sown,14 they are permitted to be eaten.
Why was the above decree not applied to these places? Because a person will not sow these fields. [He will not sow] an underdeveloped field, because no one pays attention to it. When a field has been plowed, [the owner] desires that it remain lying fallow. With regard to a vineyard, no person will cause his vineyard to become forbidden.15 And when a field has been sown, the aftergrowth will spoil it. Similarly, straw that grows in the Sabbatical year is permitted in all places; no decree was issued against its use.16
ד
ספיחים העולים בשדה בור ובשדה ניר ובשדה כרם ובשדה זרע מותרין באכילה ומפני מה לא גזרו עליהם לפי שאין אדם זורע מקומות אלו שדה בור אין אדם נפנה לשם ושדה ניר רוצה הוא בתיקונה ושדה כרם אינו אוסר כרמו ושדה זרע הספיחין מפסידין אותה וכן התבן של שביעית מותר בכ"מ ולא גזרו עליו:
5
ה
ספיחין של שביעית שיצאו למוצאי שביעית אסורין באכילה ואין תולשין אותן ביד אלא חורש כדרכו ובהמה רועה כדרכה:
6
ו
ועד מתי אסורין ספיחי שביעית במוצאי שביעית מר"ה ועד חנוכה ומחנוכה ואילך הן מותרין והזורע ספיחי שביעית אחר שביעית הגידולין מותרין:
7
When onions of the Sabbatical year enter the eighth year, they are permitted when there is enough time for produce of that size to have grown [in the eighth year].22 If not, they are forbidden.23
Similar concepts apply with regard to other produce. They should not be purchased in the eighth year24 until produce of that size could have grown in the eighth year. When, in the eighth year, the produce which grows rapidly reaches [the size of the produce which grew in the Sabbatical year], the prohibition is lifted from the produce that remains.25 It is permitted to purchase garden vegetables in the eighth year immediately.26
ז
בצלים שיצאו משביעית למוצאי שביעית אם עשו כיוצא בהן מותרין ואם לאו אסורין וכן שאר הפירות אין לוקחים אותם במוצאי שביעית אלא משיעשו כיוצא בהן מפירות מוצאי שביעית עשה הבכיר הותר האפיל ומותר ליקח ירק במוצאי שביעית מיד:
8
When is a person permitted to purchase wild onions in the eighth year? When the new produce exceeds [the old].27
ח
מאימתי מותר אדם ליקח לוף במוצאי שביעית משירבה החדש:
9
The first of Tishrei is Rosh HaShanah with regard to the Sabbatical and Jubilee years.28 [The following rules apply with regard to] produce of the sixth year that enters the Sabbatical year. Grain, legumes, or fruit29 that reached the stage when tithes are required to be separated30 before Rosh HaShanah [of the Sabbatical year] are permitted [to be reaped]. Even though they are gathered in the Sabbatical year, they are considered like produce of the sixth year in all regards.31 If they did not reach the stage when tithes are required to be separated until after Rosh HaShanah, they are considered as produce of the Sabbatical year.32
ט
באחד בתשרי ר"ה לשמיטין וליובלות פירות ששית שנכנסו לשביעית אם היו תבואה או קטניות או פירות האילן והגיעו לעונת המעשרות קודם ר"ה הרי אלו מותרין ואע"פ שאוסף אותם בשביעית הרי הן כפירות ששית לכל דבר ואם לא באו לעונת המעשרות אלא אחר ר"ה הרי הן כפירות שביעית:
10
י
התבואה והקטניות אסורין באכילה משום ספיחים ופירות האילן אוכלין אותן בקדושת שביעית:
11
When rice, millet, poppy seeds, sesame seeds, and Egyptian beans are sown to produce seed,35 [the ruling depends on] when the produce completes its growth.36 If its growth is completed before Rosh HaShanah, these [seeds] are permitted [to be harvested] in the Sabbatical year like the produce of the sixth year. If their growth is completed after Rosh HaShanah, even though [the plants] took root before Rosh HaShanah, they are forbidden as sifichin.
יא
האורז והדוחן והפרגים והשומשמין ופול המצרי שזרעו לזרע הולכין בהן אחר גמר פרי אם נגמר פרים קודם ר"ה הרי אלו מותרין בשביעית כפירות ששית ואם נגמרו אחר ר"ה אף על פי שהשרישו קודם ר"ה הרי אלו אסורים משום ספיחים:
12
[The ruling regarding] vegetables [depends] on the time they were harvested.37
With regard to an esrog, even if it was the size of a bean before Rosh HaShanah [of the Sabbatical year] and grow to the size of a loaf of bread in the Sabbatical year, it is obligated to be tithed like the produce of the sixth year.38 [Conversely,] even if it had reached the size of a loaf of bread in the sixth year, since it was reaped in the Sabbatical year, it is considered as the produce of the Sabbatical year.39 As a stringency, the tithes are separated like the produce of the sixth year.
יב
הירק בשעת לקיטתו והאתרוג אפילו היה כפול קודם ר"ה ונעשה כככר בשביעית חייב במעשרות כפירות ששית ואפילו היה כככר בששית הואיל ונלקט בשביעית הרי הוא כפירות שביעית ומתעשר כפירות ששית להחמיר:
13
Similarly, when the produce of the Sabbatical year is reaped in the eighth year: With regard to grain, legumes, and the fruit of the trees, [the ruling depends on when the produce reached] the stage when tithes are required to be separated.40 When rice, millet, poppy seeds, sesame seeds, and Egyptian beans are sown to produce seed, [the ruling depends on] when the produce completes its growth.41 [The ruling regarding] vegetables [depends] on the time they were harvested.42
יג
וכן פירות שביעית שיצאו למוצאי שביעית בתבואה וקטניות ואילנות הולכין אחר עונת המעשרות והפרגין והשומשמין והאורז והדוחן ופול המצרי שזרעו לזרע אחר גמר הפרי והירק אחר לקיטתו:
14
When one sowed Egyptian beans for seed in the sixth year and the produce was completed before Rosh HaShanah of the Sabbatical year, both its vegetables and its seed are permitted in the Sabbatical year.43 If one sowed it to use as a vegetable44and it entered the Sabbatical year, both its vegetables and its seed are forbidden like the sifichin of the Sabbatical year. Similarly, if he sowed it both for its seed and to use as a vegetable, it is forbidden.45
יד
פול המצרי שזרעו לזרע בששית ונגמר פריו קודם ראש השנה של שביעית בין ירק שלו בין זרע שלו מותר בשביעית ואם זרע לירק ונכנסה עליו שביעית בין ירקו בין זרעו אסור כספיחי שביעית וכן אם זרעו לזרע ולירק אסור:
15
[The following rules apply if] one transgressed and sowed [such beans] in the Sabbatical year, [their growth was completed in the Sabbatical year,] but they remained [in the ground] until eighth year: If they were sown for seed,46 both the seed and the vegetables are forbidden in the eighth year like other sifichin. If one sowed it to use as a vegetable, since it was harvested in the eighth year, both its vegetables and its seed are permitted.47 If he sowed it both for its seed and to use as a vegetable, its seed is forbidden as sifichin and its vegetables are permitted.
טו
עבר וזרעו בשביעית ויצא לשמינית אם זרעו לזרע בין זרעו בין ירקו אסור במוצאי שביעית כשאר הספיחים ואם זרעו לירק הואיל ונלקט בשמינית בין ירקו בין זרעו מותר זרעו לזרע ולירק זרעו אסור משום ספיחים וירקו מותר:
16
Since white figs48 take three years before their growth is completed, if they reach the stage when tithes are required to be separated before Rosh HaShanah of the eighth year,49 they should be eaten in the second year of the seven year cycle according to the restrictions50 governing fruit of the Sabbatical year.
טז
בנות שוח הואיל והן נגמרות לאחר שלש שנים אם באו לעונת המעשרות קודם ר"ה של שמינית הרי הן נאכלות בשנה שנייה מן השבוע בתורת שביעית:
17
Onions that will not produce scallions51 and Egyptian beans from which water was withheld for 30 days before Rosh HaShanah and onions that do produce scallions52from which water was withheld for three irrigation periods53 before Rosh HaShanah are considered as the produce of the sixth year.54If water was withheld from them for a shorter period, they are considered as sefichin from the Sabbatical year.55
יז
הבצלים הסריסים ופול המצרי שמנע מהם מים ל' יום קודם ר"ה ושל בעל שמנע מהם ג' עונות לפני ר"ה הרי אלו מפירות ששית פחות מיכן הרי הם כספיחי שביעית:
18
[The following laws apply with regard to] gourd plants which were maintained [in the ground] to produce seed. If they became hard56 before Rosh HaShanah and thus were unfit for human consumption, it is permitted to maintain them in the Sabbatical year, for they are from the produce of the sixth year.57 If not,58 they are considered as sefichin from the Sabbatical year.59
Similar [laws apply with regard to] vegetables. Any ones that become hard before Rosh HaShanah are permitted to be maintained in the Sabbatical year.60 If they were soft,61 it is forbidden to maintain them, as [is the law regarding] sefichin.62
We do not require a person to uproot wild onions. Instead, we allow him to leave them in the ground as they are.63 If they grow in the eighth year, they are permitted. Similarly, we do not require him to uproot an artichoke plant.64 All that is necessary is to cut off its leaves.65 If it grows again in the eighth year, it is permitted.
יח
הדלועין שקיימן לזרע אם הוקשו לפני ר"ה ונפסלו מלאכול אדם מותר לקיימן בשביעית שהן מפירות ששית ואם לאו אסורין כספיחי שביעית וכן הירקות כולן שהוקשו לפני ר"ה מותר לקיימן בשביעית ואם היו רכים אסור לקיימן משום ספיחים אין מחייבין אותו לשרש את הלוף אלא מניחו בארץ כמות שהוא אם צמח למוצאי שביעית מותר ואין מחייבין אותו לשרש את הקנדס אלא גוזז בעלין ואם צמח למוצאי שביעית מותר:
19
יט
לוף של ערב שביעית וכן בצלים של ערב שביעית הקיצונים ופואה שנגמרו לפני שביעית מותר לעקרן בשביעית בקרדומות של מתכת ואין בזה משום עבודת הארץ:
20
When, in the Sabbatical year, rain descended upon onions70 and they sprouted leaves, the leaves are permitted as long as they are light green.71 If they have turned dark,72 it is considered as if the plants were planted in the earth and those leaves are forbidden as sefichin. In both situations, the onions themselves remain permitted.73
כ
הבצלים שירדו עליהם גשמים בשביעית וצמחו כל זמן שהעלין שלהן ירוקין הרי אלו מותרין ואם השחירו הרי הן כנטועין בארץ ואותן העלין אסורין משום ספיחין ובין כך ובין כך הבצלים עצמן בהיתרן עומדין:
21
When an onion was uprooted in the Sabbatical year and replanted in the eighth year and its growth exceeded its original size, the additional growth elevates the original mass74 and the entire [onion] is permitted. [The rationale is that] since the prohibition of the Sabbatical year comes about via the earth,75 it can be removed via the earth.76
כא
בצל שעקרו בשביעית ונטעו בשמינית ורבו גידוליו על עיקרו העלו גידוליו את עיקרו והותר הכל הואיל ושביעית אסורה ע"י קרקע כך נטילתה על ידי קרקע:
22
Fruits produced by a tree in the Sabbatical year should not be reaped in the same manner as they are reaped every year,77 as [Leviticus 25:5] states: "The grapes you had designated you shall not gather."78 One who reaps grapes to improve the vine or in the ordinary manner of reaping is liable for lashes.
כב
הפירות שיוציא האילן בשביעית לא יאספם כדרך שאוסף בכל שנה שנאמר ואת ענבי נזירך לא תבצור ואם בצר לעבודת האילן או שבצר כדרך הבוצרים לוקה:
23
How should one conduct himself?79 Figs of the Sabbatical year should not be set out to dry in the place where they are usually set out to dry. They can, however, be left to dry in a ruin.80 We may not crush grapes81 in a vat, but they may be crushed in a kneading trough. Olives should not be crushed82 in a press, but they may be squeezed and placed in a very small press. One may grind them83 in the oil press and place them in a small press. Similarly, with regard to other matters, [the fundamental rule is]: One should deviate from the norm in whatever way possible.
כג
וכיצד עושה תאנים של שביעית אין קוצין אותן במוקצה אבל מייבשן בחרבה ולא ידרוך ענבים בגת אכל דורך הוא בעריבה ולא יעשה זיתים בבית הבד אבל כותש הוא ומכניס לתוך בד קטן ביותר וטוחן בבית הבד ובקוטב ומכניס לבד קטנה וכן בשאר הדברים כל שיכול לשנות משנה:
24
It is a positive commandment84 to divest oneself from everything that the land produces in the Sabbatical year, as [Exodus 23:11] states: "In the seventh [year], you shall leave it untended and unharvested."
Anyone who locks his vineyard or fences off his field in the Sabbatical year has nullified a positive commandment.85 This also holds true if he gathered all his produce into his home. Instead, he should leave everything ownerless. Thus everyone86has equal rights in every place, as [ibid.] states: "And the poor of your people shall partake of it." One may bring a small amount into one's home, just as one brings from ownerless property,87e.g., five jugs of oil, fifteen jugs of wine.88 If he takes more than that, it is permitted.89
כד
מצות עשה להשמיט כל מה שתוציא הארץ בשביעית שנאמר והשביעית תשמטנה ונטשתה וכל הנועל כרמו או סג שדהו בשביעית ביטל מצות עשה וכן אם אסף כל פירותיו לתוך ביתו אלא יפקיר הכל ויד הכל שוין בכל מקום שנאמר ואכלו אביוני עמך ויש לו להביא לתוך ביתו מעט כדרך שמביאין מן ההפקר חמש כדי שמן חמשה עשר כדי יין ואם הביא יתר מזה מותר:
25
[The laws of] the Sabbatical year are observed only in Eretz Yisrael alone, as [Leviticus 25:2] states: "When you will come to the land...."90 It is observed while the Temple is standing and when the Temple is not standing.91
כה
אין שביעית נוהגת אלא בארץ ישראל בלבד שנאמר כי תבואו אל הארץ וגו' ונוהגת בין בפני הבית בין שלא בפני הבית:
26
In the entire area taken possession of by the Jews who ascended from Babylonia until Kziv,92 it is forbidden to work the land and the sifichin that grow there are forbidden to be eaten. In the entire area that was taken possession of only by the Jews that ascended from Egypt, i.e., from Kziv to the River [of Egypt]93 and to the Umanum Mountains,94 even though it is forbidden to till [the land] in the Sabbatical year, the sifichin that grow there are permitted to be eaten. From the River [of Egypt] and from the Umanum Mountains [onward], one may till [the land] in the Sabbatical year.95
כו
כל שהחזיקו בו עולי בבל עד כזיב אסור בעבודה וכל הספיחין שצומחין בו אסורין באכילה וכל שלא החזיקו בו אלא עולי מצרים בלבד שהוא מכזיב ועד הנהר ועד אמנה אע"פ שהוא אסור בעבודה בשביעית הספיחין שצומחין בו מותרים באכילה ומהנהר ומאמנה והלאה מותר בעבודה בשביעית:
27
Although the Sabbatical year is not observed in Syria96according to Scriptural Law, [our Sages] decreed that it would be forbidden to till it in the Sabbatical year like Eretz Yisrael, so that [the Jewish people] would not abandon Eretz Yisrael and go and settle permanently there. In Ammon, Moab,97Egypt, and Babylonia, by contrast, though the tithes must be separated according to Rabbinic Law,98 the Sabbatical year is not observed.
כז
סוריא אף על פי שאין שביעית נוהגת בה מן התורה גזרו עליה שתהיה אסורה בעבודה בשביעית כארץ ישראל כדי שלא יניחו ארץ ישראל וילכו וישתקעו שם אבל עמון ומואב ומצרים ושנער אע"פ שהם חייבות במעשרות מדבריהם אין שביעית נוהגת בהן:
28
כח
עבר הירדן שביעית נוהגת בה מדבריהם וספיחי סוריא ועבר הירדן מותרין באכילה לא יהיו ארצות אלו חמורין מארץ ישראל שהחזיקו בה עולי מצרים:
29
When a gentile purchases land in Eretz Yisrael and sows it in the Sabbatical year, the produce is permitted.101 For our Sages decreed that sifichin should be forbidden only as a safeguard against transgressors and the gentiles are not commanded to observe the Sabbatical year. Thus there is no need to institute a safeguard for them.
כטכ
עכו"ם שקנה קרקע בארץ ישראל וזרעה בשביעית פירותיה מותרין שלא גזרו על הספיחין אלא מפני עוברי עבירה והעכו"ם אינן מצווין על השביעית כדי שנגזור עליהם:
30
In the cities of Eretz Yisrael that are close to the border, we appoint a trustworthy watchman so that the gentiles will not spread [through the land] and take the produce of the Sabbatical year.102
ל
עיירות ארץ ישראל הסמוכות לספר מושיבים עליהם נאמן כדי שלא יפוצו עכו"ם ויבוזו פירות שביעית:
FOOTNOTES
1.
As opposed to fruit; see Halachah 3.
2.
As indicated by Halachah 9, this refers to produce that reached the stage of growth that obligates the separation of tithes - i.e., one third of its growth - after Rosh HaShanah of the Sabbatical year. If the produce reached this stage of growth beforehand, it is permitted to be harvested in the Sabbatical year.
3.
This term is generally translated as "aftergrowth."
4.
There is an opinion that such produce is forbidden according to Scriptural Law, but the Rambam's view follows the opinion of Menachot 5b.
5.
Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 4:2, based on the Jerusalem Talmud).
6.
Sefer HaMitzvot (negative commandment 222) and Sefer HaChinuch (mitzvah 328) includes this commandment among the 613 mitzvot of the Torah.
7.
I.e., harvesting produce will enable the land to generate better produce in the future. This apparently is the intent of Chapter 1, Halachah 1.
8.
To separate the grain from the chaff.
9.
For fruit will grow from trees without any effort on man's part.
10.
Since they are not sown by most people, there is no reason to forbid them from being reaped in the Sabbatical year, for it is unlikely that anyone would plant them.
11.
Both of these are fragrant herbs. Our translation is taken from Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Sh'vi'it 9:1).
12.
The Radbaz questions the Rambam's statement, for seemingly, the Rabbinic decree was against eating, not gathering. He, however, states that from the Jerusalem Talmud (Sh'vi'it 9:1), it would appear that the decree also included gathering the aftergrowth.
13.
In his Commentary to the Mishnah (Pe'ah 2:1), the Rambam defines this term as a field left desolate and untilled.
14.
Apparently, this refers to a field where crops had been sown in the sixth year and they reached more than a third of their growth in that year. Hence, it is permitted to harvest them in the Sabbatical year.
15.
For that would bring about the violation of the prohibition of kilayim, mixed species in a vineyard, and cause the vineyard to become forbidden. See Hilchot Kilayim 6:1.
16.
Although it is not forbidden, it must be treated with the holiness of the Sabbatical year (Ra'avad; see Chapter 5, Halachah 19-20, 23).
17.
I.e., that attained one third of their growth in the Sabbatical year.
18.
If the aftergrowth of the Sabbatical year was allowed, it is possible that transgressors would sow their fields at the end of the Sabbatical year and then say that the crops that are growing are merely an aftergrowth.
19.
And in that way, destroy the crops. We are not concerned with the fact that they will fertilize the field or serve as food for his animals, for there is no prohibition against benefiting from the aftergrowth.
20.
For by that time, the majority of the produce will have grown in the eighth year. The Ra'avad questions the Rambam's source. The commentaries maintain that it follows the wording of the version of the Jerusalem Talmud, Demai 2:1, possessed by the Rambam.
21.
The rationale is that this produce is brought about by a combination of two factors: one (the earth) which is permitted and one (the aftergrowth) which is forbidden. In such situations, the produce is permitted. See Hilchot Ma'aser Sheni 10:21.
22.
For it is possible that these are onions of the eighth year. And if they are from the Sabbatical year, it is possible that they increased their size to the extent that the majority of their growth took place in the eighth year (Radbaz).
23.
Lest one be partaking of an onion that grew in the Sabbatical year.
24.
From a person who is suspect of violating the prohibitions of the Sabbatical year.
25.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 6:4).
26.
See Halachot 12-13.
27.
The Radbaz quotes the Jerusalem Talmud (Sh'vi'it 5:5) as explaining that this refers to after the Pesach festival.
28.
The year is considered to begin from that date. See also Chapter 10, Halachah 4.
29.
The mention of fruit is somewhat problematic, because, as stated in Hilchot Ma'aser Sheni 1:2, the fifteenth of Shvat is "the New Year of the Trees." The Radbaz, however, explains that there is no contradiction. Each "new year" is considered in its own context. With regard to the calculation of the cycle of the tithes and the laws of orlah, the fifteenth of Shvat is "the New Year of the Trees." With regard to the prohibitions of the Sabbatical year, by contrast, the new year begins on Rosh HaShanah.
The Shelah, however, states that even with regard to the Sabbatical year, the fifteenth of Shvat is the Rosh HaShanah of the Trees and wit regard to them, the laws of the Sabbatical year begin from that date. This is the present practice in Eretz Yisrael.
30.
I.e., one third of its growth.
31.
It is permitted to harvest them and partake of them without any restrictions. Nor are they endowed with the holiness of the crops of the Sabbatical year. Similar laws apply with regard to the separation of tithes (ibid.).
32.
As explained in the following halachah.
33.
And harvested.
34.
See Chapters 5-6.
35.
From Rav Kappach's translation of the Rambam's Commentary to the Mishnah (Sh'vi'it 2:8), it appears that the intent is that his purpose is to use the kernels as seed and not to partake of them. Others, however, interpret the Rambam's as meaning that he desires to eat the seeds and not the pods. Were the person concerned with eating the pods - or even the kernels according to the first interpretation - the plants would be considered like vegetables; see Halachah 14.
36.
I.e., they are not considered like vegetables in which the time when they are gathered determines the ruling (Halachah 12), because they are not gathered immediately after their growth is completed, but rather left growing in the earth so that they dry. Nor are they considered like grain or beans in which instance, the time when they reach one third of their growth determines the ruling (Halachah 9), because they complete their growth at different times. See also Hilchot Ma'aser Sheni 1:8 which sets these species aside from others.
37.
It is bound by the agricultural laws governing the year in which it was reaped (ibid.:4).
38.
The produce of the Sabbatical year need not be tithed. Nevertheless, as a stringency, the ruling governing an esrog is dependent on when the fruit first budded (Rosh HaShanah 15b). Hence, it is necessary to tithe such an esrog. Compare to ibid.1:6.
39.
And must be eaten with consideration shown for the special holiness of that year (Radbaz).
40.
As in Halachah 9. Thus if they complete one third of their growth before the advent of the eighth year, they are considered as produce of the Sabbatical year.
41.
As in Halachah 11. I.e., whether in the Sabbatical year or in the eighth year.
42.
As in Halachah 12. The Rambam does not mention the laws pertaining to an esrog, because since it is reaped in the eighth year, it is considered entirely as the produce of the eighth year. None of the restrictions of the Sabbatical year apply and tithes must be separated.
43.
Since it was sowed for seed, that intent determines the ruling, and the laws stated in Halachah 11 apply. Since as a whole, the plant is considered as the produce of the sixth year, even if part of the plant is harvested as a vegetable, we are not concerned about when it was harvested and it is still considered as produce of the sixth year.
44.
The ruling is governed by that intent and the laws mentioned in Halachah 12 apply, even to the seeds.
45.
Because of the impression that might be created. With regard to this question, the standard published text of the Jerusalem Talmud (Sh'vi'it 5:5) states that the seed is permitted and the vegetable is forbidden. The Radbaz maintains that the Rambam's ruling should be interpreted in the same manner (as might be understood from the conclusion of the following halachah). The Kessef Mishnehsuggests that perhaps the Rambam had a different version of the Jerusalem Talmud.
46.
The ruling is determined by when the growth of the produce was completed, in this instance, the Sabbatical year. Hence, it is forbidden as are the other sifichin of that year (Halachah 5).
47.
For the ruling concerning vegetables depends on when they were harvested.
The Ra'avad differs with the Rambam's ruling, maintaining that there is no room for leniency with regard to produce that was sown in the Sabbatical year. The Radbaz justifies the Rambam's ruling, maintaining that it is based on a passage from the Jerusalem Talmud. Rav Yosef Corcus explains that even though sowing the land involves a transgression and in the Sabbatical year, the crops should be uprooted, if that did not happen, the vegetables are not forbidden.
48.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 5:1).
49.
As stated in Halachah 9, this is the determining factor with regard to fruit from trees. Hence they are considered as fruit of the Sabbatical year.
50.
I.e., in a manner which acknowledges their holiness.
51.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:9). The term seris means "eunuch." It is used in this instance because generally, onions produce scallions if they are left in a moist place after being uprooted from the earth. Just as a eunuch cannot produce seed, this species does not produce scallions.
52.
Here too our translation is based on the above source.
53.
In that age, when water pumps and piping did not exist, irrigation was a much more complicated matter and plants would be irrigated at specific periods. When a farmer would like to harvest his produce, he begins withholding water from it beforehand, so that it will begin to dry.
54.
Even if they are harvested in the Sabbatical year, for it is considered as if their growth was completed in the sixth year.
55.
For it is considered as if they were still growing at the end of the sixth year.
56.
They dried out [the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10)].
57.
For they did not grow in the Sabbatical year.
58.
And thus they grew in the Sabbatical year.
59.
And they must be destroyed, for it is forbidden to take produce of the Sabbatical year and set it aside to be used for seed in future years (ibid.).
60.
For they did not grow in the Sabbatical year.
61.
And thus they grew in the Sabbatical year.
62.
The Tosefta, Sh'vi'it 2:11 explains that the prohibition stems from the impression that might be created. An onlooker might think that they were planted in the Sabbatical year (Kessef Mishneh).
63.
Wild onions grow in the ground for up to three years. Hence, there is no question about what an onlooker might say, for the majority of the produce will have grown at a time when it is permitted.
64.
Our translation is taken from Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Uktzin 1:6). Our text follows the version of the Mishneh Torah published by Rav Shabse Frankel. The standard printed text offers a slightly different version. Since the artichoke plant grows primarily in the ground and that portion is not visible, it need not be uprooted.
65.
This is necessary. Because the leaves are soft and edible, we are concerned with the impression an observer might receive.
66.
The Rambam's Commentary to the Mishnah (Sh'vi'it 5:4) states that we are speaking about onions that have reached the stage that all that is necessary is to dig them out and uproot them.
67.
Which become dried out (ibid.).
68.
A plant which produces a powerful red dye.
69.
Although using the metal hatchets would overturn the earth, this is not considered as tilling the land, because one's intent is obviously to harvest the produce (Radbaz).
70.
We are speaking about onions that had completed their growth before the Sabbatical year, but had been left in the ground.
71.
As long as the leaves are green, they are considered as if they come from the onion itself [the Rambam's Commentary to the Mishnah (Sh'vi'it 6:2)].
72.
As the leaves grew, the onion produces roots. As the roots grow, the leaves turn dark green.
73.
For their growth was completed before the advent of the Sabbatical year.
74.
The onion becomes permitted when the majority of its mass is permitted. The new growth nullifies the forbidden matter.
75.
I.e., growing in the earth in the Sabbatical year.
76.
Increasing its size in the eighth year.
The Ra'avad objects to the Rambam's ruling, noting that the Jerusalem Talmud (Sh'vi'it 6:3) appears to imply that the leniency is granted only when the leaves of the onions were bent over. Otherwise, the onions remain forbidden. The Radbaz and the Kessef Mishneh justify the Rambam's ruling, stating that it reflects the treatment of the subject in the Babylonian Talmud (Nedarim 59b). Moreover, even the Jerusalem Talmud can be interpreted in this manner.
77.
The prohibition does not prevent us from reaping the fruits of the trees during the Sabbatical year. On the contrary, the fruits are ownerless and are meant to be eaten by people at large, as Leviticus 11:39 states, "[The fruit produced as] the land rests shall be yours to eat." The point of the mitzvah is that one may not reap in the same manner that he usually does [the Rambam's Commentary to the Mishnah (Sh'vi'it 8:6)].
78.
Sefer HaMitzvot (negative commandment 223) and Sefer HaChinuch (mitzvah 329) include this commandment among the 613 mitzvot of the Torah.
79.
I.e., what changes should be made to the usual manner of reaping.
80.
Our translation of this halachah is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 8:6).
81.
To produce wine.
82.
To extract their oil.
83.
After olives were pressed once and the higher quality of oil extracted, the olives would be ground and pressed again to produce more oil. Compare to Hilchot Issurei Mizbeiach 7:8.
84.
Sefer HaMitzvot (positive commandment 134) and Sefer HaChinuch (mitzvah 84) includes this commandment among the 613 mitzvot of the Torah.
The Rambam's wording implies that the commandment is incumbent on the person; he must consider his property ownerless. Other commentaries note that Bava Metzia 39a speaks of "the land being declared ownerless by the King," i.e., that automatically, the person's right to his produce is removed from him by Divine order. See Likkutei Sichot, Vol. XVII, p. 287ff., which clarifies the difference between these perspectives.
85.
The Kessef Mishneh quotes the Mechilta which explains that according to Scriptural Law, it would appear that one should rip down the fences around his fields. Our Sages did not require that. They did, however, forbid erecting new fences.
86.
The rich as well as the poor.
87.
I.e., although the owner of the land does not have greater privileges than others, he does not have lesser privileges either and may take some of the produce.
88.
For this is an ordinary amount which a person would store for immediate use. To set aside produce for long term storage is forbidden in the Sabbatical year.
89.
For ultimately, he has not treated the field as his own, but has left it ownerless.
90.
Implying that these mitzvot are observed only in that land.
91.
For this reason, the laws of the Sabbatical year were observed even before the Temple was constructed (Radbaz).
Although the laws of the Sabbatical year are not dependent on whether or not the Temple is standing, they are dependent on the presence of the majority of the Jewish people in Eretz Yisrael, as stated in Chapter 10, Halachah 9. As stated in Halachah 8 of that chapter, after the exile of the tribe of Reuven and Gad, slightly more than a hundred years before the destruction of the First Temple, this criterion was not met and the Sabbatical year and many other mitzvot are observed only because of Rabbinic decree.
(As will be explained in the notes to that source, there is some difference of the opinion concerning both the actual ruling and the Rambam's stance on that issue.)
92.
As the Rambam explains in Hilchot Terumah, ch. 1, and Hilchot Beis HaBechirah, ch. 6, when the Jews conquered Eretz Yisrael after the exodus from Egypt, the land became holy and all the agricultural laws incumbent on it took effect. After the exile of the tribes of Reuven and Gad, these laws no longer applied according to Scriptural Law. When Ezra led the people back from the Babylonian exile, he sanctified the land a second time according to Rabbinic decree. At this time, however, the people settled in a much smaller area than they had originally lived. Kziv was the northern boundary of that area and is considered outside the area. See the maps accompanying Hilchot Terumah, loc. cit. See also the Rambam's Commentary to the Mishnah (Sh'vi'it 6:1).
93.
According to the Radbaz (Hilchot Terumah 1:9), this refers to Wadi el Arish and not the Nile. There are, however, other sources which identify "the River of Egypt" as the Nile.
94.
A mountain range in Northern Lebanon. This represents the boundaries of the land conquered by the Jews after the Exodus from Egypt. As the Rambam explains, our Sages imposed certain restrictions on this land as well.
95.
This area is considered as part of the Diaspora and none of the agricultural laws relating to Eretz Yisrael apply there. The Umanum Mountains themselves are part of the Diaspora.
96.
"The lands which [King] David conquered outside of the Land of Canaan, e.g., Aram Naharaim, Aram Tzovah, Achlab [which are located slightly north of Eretz Yisrael]... before he conquered Eretz Yisrael entirely." See Hilchot Terumah 1:3 and the Rambam's Commentary to the Mishnah (Demai 6:11).
97.
Countries to the southeast of Eretz Yisrael.
98.
See Hilchot Terumah 1:6.
99.
Transjordan refers to the area extending outward from the eastern bank of the Jordan. The tribes of Reuven, Gad, and half the tribe of Menasheh settled there. Rav Yosef Corcus maintains that according to Scriptural Law, the Sabbatical year never had to be observed there (see Sifra, the beginning of Behar), because it is not part of Eretz Yisrael in certain contexts. Others maintain that according to Scriptural Law, in the era of the First Temple, the Sabbatical year was to be observed there. All agree that our Sages required its partial observance.
100.
The Radbaz explains that this applies even if the Jews returning from Babylon had settled in a portion of this territory, the sificihin are not forbidden.
101.
I.e., we are allowed to purchase this produce and partake of it. This applies even in the portion of the land where the Sabbatical year is observed according to Rabbinic decree.
The Radbaz and the Kessef Mishneh refer to the Kaftor VePerach who states that seemingly, although produce grown by a gentile in Eretz Yisrael in the Sabbatical year is permitted, it would have to eaten with respect to its holiness, as described in the following chapter. For as the Rambam states in Hilchot Terumah 1:10: "When a gentile purchases land in Eretz Yisrael, he does not cause it to be absolved from [the observance of] the mitzvot. Instead, its holiness is still intact." Thus although there is no reason to forbid one from partaking of the produce grown by a gentile, seemingly, it should be considered "holy."
They note that in their time this was not the common practice, (nor is it the practice in Eretz Yisrael today). They justify this conduct on the grounds that, according to certain views (see Chapter 10, Halachah 9, where this subject is discussed) that in the present era, the observance of the Sabbatical year is a Rabbinic ordinance (and not of Scriptural authority). And our Sages did not impose any restrictions on produce grown by gentiles.
102.
In addition to the material motive involved, there is a ritual dimension to this restriction. We are forbidden to allow a gentile to partake of the produce of the Sabbatical year (Chapter 5, Halachah 13). The Radbaz questions if watchmen should be appointed to guard the fields of Jews in Eretz Yisrael that are not located on the border, but are near areas where gentiles are located and there is a possibility that they will take the produce that is left ownerless.
Shemita - Chapter 5
1
א
פירות שביעית ניתנו לאכילה ולשתייה ולסיכה ולהדלקת הנר ולצביעה מפי השמועה למדו תהיה אף להדלקת נר ולצבוע בה צבע:
2
What is meant by [the license to use the produce of the Sabbatical year] for eating and drinking? One should eat those foods that are normally eaten and drink the beverages that are normally drunken, as is the law with regard to terumah and the second tithe.5
ב
לאכילה ולשתייה כיצד לאכול דבר שדרכו לאכול ולשתות דבר שדרכו לשתות כדין תרומה ומעשר שני:
3
He should not change the natural function of produce as he does not with regard to terumah and the second tithe, i.e., something that is normally eaten raw should not be eaten cooked. Something that is normally eaten cooked should not be eaten raw. For this reason, animal fodder6 should not be cooked, nor should one press himself to eat a cooked dish that has spoiled or bread that has become moldy, as he does not eat such foods that are terumah or the second tithe.7
ג
ולא ישנה פירות מברייתן כדרך שאינו משנה בתרומה ומע"ש דבר שדרכו ליאכל חי לא יאכלנו מבושל ודבר שדרכו להאכל מבושל אין אוכלין אותו חי לפיכך אין שולקין אוכלי בהמה ואינו מטפל לאכול תבשיל שנפסד והפת שעפשה כדרך שאינו אוכל בתרומה ומעשר:
4
ד
ואין מבשלין ירק של שביעית בשמן תרומה שלא יביאנו לידי פסול ואם בישל מעט ואכלו מיד מותר שהרי לא הניחן כדי לבוא לידי פסול:
5
Produce that is set aside for human consumption should not be fed to domesticated animals, beasts, and fowl. If an animal went under a fig tree under its own initiative and began eaten the fruit, we do not require [the owner] to bring it back, for [Leviticus 25:7] states: "And for the animal and the beast in your land shall be all the produce to eat."10
ה
פירות המיוחדין למאכל אדם אין מאכילין אותן לבהמה לחיה ולעופות הלכה הבהמה מאליה לתחת התאנה ואכלה אין מחייבין אותו להחזירה שנאמר ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול:
6
What is meant by [the license to] smear oneself [with produce from the Sabbatical year]? One may smear oneself with produce with which it is common to smear oneself. He should not smear wine or vinegar, but he may smear oil.11 We do not place fragrant herbs in oil,12 nor should one apply oil in a bathhouse.13 He may, however, apply oil outside and then enter.14
ו
לסיכה כיצד לסוך דבר שדרכו לסוך לא יסוך יין וחומץ אבל סך הוא את השמן ולא יפטם את השמן ולא יסוך במרחץ אבל סך הוא מבחוץ ונכנס:
7
Oil from the Sabbatical year should not be used to seal an oven or a range,15nor should it be applied to a shoe or a sandal.16 One should not apply [such oil] with impure hands.17 If the oil fell on his flesh, he may rub it in with impure hands.18 One should not apply [such] oil to his foot while it is in a shoe,19 He may, however, smear [such oil] on his foot and put on a shoe or smear his entire body and then roll on a new [leather] mat.20
ז
שמן של שביעית אין חוסמין בו תנור וכירים ואין סכין בו מנעל וסנדל ואין סכין אותו בידים טמאות נפל על בשרו משפשפו בידים טמאות ולא יסוך רגלו בתוך המנעל אבל סך הוא רגלו ולובש המנעל וסך גופו ומתעגל על גבי קטבליא:
8
What is meant by [the license to] kindle a lamp [with produce from the Sabbatical year]? One may kindle a lamp with oil from the Sabbatical year itself. If one sold [oil from the Sabbatical year] and used the proceeds21 to purchase other oil or exchanged [oil from the Sabbatical year] for other oil,22 they are both forbidden to be used for kindling, for we may not use money received in return for the produce of the Sabbatical year for kindling.23
ח
להדלקת הנר כיצד שמדליק את הנר בשמן שביעית עצמו מכרו ולקח בו שמן אחר או שהחליף שמן בשמן שניהם אסורים בהדלקה שאין מדליקין בדמי שביעית ולא יתן השמן לתוך המדורה אלא מדליקו בנר:
9
What is meant by [the license to use produce from the Sabbatical year] for dyeing? Produce which is ordinarily used as dye even though it is also used as food for people may be used as dye for man's sake.26 We may not, however, use the produce of the Sabbatical year - even animal fodder - as dye for the sake of an animal. For the holiness of the Sabbatical year does not rest on dye for animals.
ט
לצביעה כיצד דברים שדרכן לצבוע בהן אף ע"פ שהן מאכלי אדם צובעין בהן לאדם אבל אין צובעין לבהמה מפירות שביעית אפילו מאכלי בהמה שאין קדושת שביעית חלה על צבעי בהמה:
10
The holiness of the Sabbatical year falls on [natural] detergents - e.g., borit and ehel,27 - and we may launder with them,28 as [Leviticus 25:6] states: "And [the produce that grows] while the land is resting shall be yours," i.e., for all your needs. Nevertheless, the fruit of the Sabbatical year should not be used as a detergent,29 nor should it be used to produce a compress,30 for [the above verse] states: "...shall be yours to eat,"31 i.e., and not for a compress, nor to sprinkle,32 induce regurgitation, soak flax, or use as a detergent.
י
מיני כבוסים כגון בורית ואהל קדושת שביעית חלה עליהן ומכבסין בהן שנאמר והיתה שבת הארץ לכם לכל צרכיכם אבל אין מכבסין בפירות שביעית ואין עושין מהם מלוגמא שנאמר והיתה שבת הארץ לכם לאכלה ולא למלוגמא ולא לזילוף ולא להקיא ולא למשרה ולא לכביסה:
11
A great principle was stated with regard to the produce of the Sabbatical year: Whatever is distinguished as being for human consumption, e.g., wheat, figs, grapes, and the like, should not be used as a compress or a bandage, even for a person, as implied by the phrase: "yours to eat," i.e., whatever is distinguished as being for you, should be used as food33 and not for medicinal purposes. Anything that is not distinguished as being for human consumption, e.g., soft thorns and brambles, may be used as a compress for a person, but not for an animal.34
If it is not distinguished as being for either of the above purposes - e.g., za'ater, oregano,35 and thyme,36 [the ruling depends] on the person's intent. If he thought to use it as kindling wood, it is considered as kindling wood.37 If he intended that it be used as food [for humans], it is considered as produce.38
If it is distinguished as being for both of the above purposes, we treat it with both the stringencies incumbent on food for humans - and compresses are not made with it - and those incumbent on animal fodder - that they may not be cooked.39
יא
כלל גדול אמרו בפירות שביעית כל שהוא מיוחד למאכל אדם כגון חיטים תאנים וענבים וכיוצא בהן אין עושין ממנו מלוגמא או רטייה וכיוצא בו אפילו לאדם שנאמר לכם לאכלה כל שהוא מיוחד לכם יהיה לאכלה ולא לרפואה וכל שאינו מיוחד למאכל אדם כגון קוצין ודרדרין הרכים עושין מהן מלוגמא לאדם אבל לא לבהמה וכל שאינו מיוחד לא לזה ולא לזה כגון הסיאה והאזוב והקורנס הרי הוא תלוי במחשבתו חשב עליו לעצים הרי הוא כעצים לאכילה הרי הוא כפירות למאכל אדם ולמאכל בהמה נותנין עליו חומרי מאכל אדם שאין עושין מהן מלוגמא וחומרי מאכל בהמה שאין שולקין אותו:
12
It is permitted to sell food for humans and animal fodder and use the proceeds to purchase food for humans. We may not, however, sell animal fodder to purchase other animal fodder.40 Needless to say, we may not sell food for humans to purchase animal fodder. If [animal fodder] was purchased with [such produce] or food for humans was exchanged for animal fodder, [the animal fodder] is considered like food for humans and it may not be used to make a compress for a person.
יב
מותר למכור אוכלי אדם ואוכלי בהמה וליקח בהם אוכלי אדם אבל אין מוכרין אוכלי בהמה ליקח בהם אוכלי בהמה אחרת ואין צריך לומר שאין מוכרין אוכלי אדם ליקח בהם אוכלי בהמה ואם לקח בהן או החליף בהן אוכלי אדם באוכלי בהמה הרי הן כאוכלי אדם שאין עושין מהן מלוגמא לאדם:
13
The produce of the Sabbatical year may not be transported from Eretz Yisrael to the Diaspora, not even to Syria.41 It cannot be fed to a gentile,42 nor to a hired worker.43 If he was hired for an entire week, an entire year, or an entire month or an agreement regarding his food was established, he is considered as a member of one's household and he may be fed [the produce of the Sabbatical year]. We may feed a guest44the produce of the Sabbatical year.45
יג
פירות שביעית אין מוציאין אותן מהארץ לחוצה לארץ ואפילו לסוריא ואין מאכילין אותן לא לעכו"ם ולא לשכיר ואם היה שכיר שבת או שכיר שנה או שכיר חדש או שקצץ מזונותיו עליו הרי הוא כאנשי ביתו ומאכילין אותו ומאכילין את האכסניא פירות שביעית:
14
יד
אין ב"ד פוסקין לאשה פירות שביעית מפני שזה כמשלם חוב מפירות שביעית אבל ניזונת היא משל בעלה:
15
We do not harvest the produce of the Sabbatical year when it is not yet ripe.49 [This is derived from Leviticus 25:12 which states:] "And you shall partake of its produce," [implying that the fruits] may not be eaten until they are considered as produce.50 One may, however, partake of a small amount of them in the field while they are underdeveloped, as one partakes [of such produce] in other years.51 One should not bring the produce into one's home until it reaches the stage when the obligation to separate tithes takes effect.52
טו
אין אוספין פירות שביעית כשהן בוסר שנא' תאכלו את תבואתה אינה נאכלת עד שתעשה תבואה אבל אוכל מהן מעט בשדה כשהם פגין כדרך שאוכל בשאר שני שבוע ולא יכניס לאכול בתוך ביתו עד שיגיעו לעונת המעשרות:
16
From when is it permitted to partake of the fruit of trees in the field in the Sabbatical year? With regard to underdeveloped figs, when their surface will become shiny,53 he may eat his bread with them in the field. The same applies in all analogous situations With regard to underdeveloped grapes,54 when sap flows in them, they may be eaten in the fields. Similar laws apply in all analogous situations.
With regard to olives, when a se'ah of olives would produce a revi'itof a log55 of oil, one may break them open56 and eat them in the fields.57 [If such an amount of olives] would produce half a log [of oil], one may crush them and smear oneself in the field. [If they reach the stage where they] produce one third [of the amount they ordinarily produce], it is permitted to bring them to his home, because they have reached a third of their growth.
טז
ומאימתי יהיה מותר לאכול פירות האילן בשדה בשביעית הפגין של תאנים משיזריחו אוכל בהן פתו בשדה וכן כל כיוצא בהן הבוסר משיוציא מים ואוכלו בשדה וכן כל כיוצא בו הזיתים משיכנסו סאה של זיתים רביעית שמן פוצע ואוכל בשדה הכניסו חצי לוג כותש וסך בשדה הכניס שליש מותר להכניס לביתו שהרי הגיעו לעונת המעשרות:
17
It is permitted to cut down trees for their wood in the Sabbatical year, before they produce fruit. Once they have begun to produce fruit, however, they should not be cut down, for doing so spoils [the fruit], and [the fruit of the Sabbatical year is granted] "to eat,"58 and not to spoil.59 If it produced fruit and they reached the stage at which an obligation to separate tithes exists, it is permitted to cut them down, for it has already produced its fruit and the laws of the Sabbatical year no longer apply to it.60
יז
מותר לקוץ אילנות לעצים בשביעית קודם שיהיה בהן פרי אבל משיתחיל לעשות פרי לא יקוץ אותו שהרי מפסיד האוכל ונאמר לכם לאכלה ולא להפסיד ואם הוציא פירות והגיעו לעונת המעשרות מותר לקוץ אותו שהרי הוציא פירותיו ובטל דין שביעית ממנו:
18
יח
ומאימתי אין קוצצין האילן בשביעית החרובין משישלשלו והגפנים משיגרעו והזיתים משינצו ושאר כל האילנות משיוציאו בוסר ואין קוצצין את הכפניות בשביעית מפני שהוא הפסד פרי ואם אין דרכן להעשות תמרים אלא שיציץ מותר לקוץ אותן כפניות:
19
יט
אין שורפין תבן וקש של שביעית מפני שהוא ראוי למאכל בהמה אבל מסיקין בגפת ובזגין של שביעית:
20
When a bathhouse has been heated with hay and straw of the Sabbatical year, it is permitted to bathe there68 [even] when payment is required.69 An important person, however, is forbidden to do so, lest they also mix other [herbs]70into the kindling for him, so that it will produce a fragrant scent.71Thus they will destroy the produce of the Sabbatical year.72
כ
מרחץ שהוסקה בתבן ובקש של שביעית מותר לרחוץ בה בשכר ואם אדם חשוב הוא אסור שמא יסיקו בה דברים אחרים בשבילו כדי שיהיה ריחה נודף ונמצאו מפסידין פירות שביעית:
21
כא
הקליפין והגרעינין שמותרין בתרומה לזרים אין קדושת שביעית חלה עליהם והרי הן כעצים אלא אם כן ראויין לצביעה והקור קדושת שביעי' חלה עליו:
22
כב
הצורר תבלין של שביעית ונותן לתוך התבשיל אם בטל טעמן הרי אלו מותרין לכל דבר ואם נשאר בהן טעם עדיין הם בקדושת שביעית:
23
כג
אין נותנין תבן וקש של שביעית לא לתוך הכר ולא לתוך הטיט ואם נתן ה"ז כמבוער תנור שהסיקוהו בתבן ובקש של שביעית יוצן ומשתרד רביעה שנייה במוצאי שביעית נהנין ושורפין בתבן ובקש של שביעית:
FOOTNOTES
1.
Drinking is considered as eating (Yoma 76b).
2.
See Hilchot Sh'vitat Esor 1:4-5; Hilchot Terumot 11:1, Hilchot Ma'aser Sheni 3:10 which equate smearing oneself with oil and drinking.
3.
Leviticus 25:7 states: "And for the animal and the beast in your land shall (tihiyeh) be all the produce to eat." The Sifraderives the above concept from this verse.
4.
For these activities also bring direct benefit to man.
5.
See Hilchot Terumah, ch. 11, and Hilchot Ma'aser Sheni, ch. 3, for more particulars concerning these laws.
6.
Which is usually eaten raw.
7.
See Hilchot Ma'aser Sheni 3:11 which states: "We do not require a person to eat bread that has become moldy or oil that has become rancid. Instead, as soon as it has become spoiled to the point that it is not fit for human consumption, its holiness has departed from it."
8.
In his Commentary to the Mishnah (Sh'vi'it 8:7), the Rambam describes this concept as follows: When terumahbecomes ritually impure, it is disqualified and forbidden to be eaten. Now if the oil becomes ritually impure, it will disqualify the vegetable that was cooked in it and require that it be destroyed. Thus one will have caused the produce of the Sabbatical year to be destroyed unnecessarily.
9.
The Kessef Mishneh explains that the Rambam's wording should not be interpreted as implying that only after the fact, once one has cooked the vegetable in the oil, one may partake of it. Instead, this is permitted at the outset.
10.
Implying that the produce of the Sabbatical year may be eaten by animals.
11.
Even though oil is primarily used as food, it is also common to smear it on one's flesh (Radbaz). Wine or vinegar, by contrast, are generally not applied as ointments. See Hilchot Ma'aser Sheni, loc. cit.
12.
Because doing so removes it from the category of food and makes it oil for smearing (Hilchot Terumah 11:3).
13.
For applying oil that is holy in a place where people are unclothed is an act of disrespect.
14.
Since the oil is already absorbed in one's skin.
15.
For this will be using it for a purpose other than a person's direct physical benefit.
16.
This strengthens the sandal, but does not provide a person with direct physical benefit.
17.
The intent is not necessarily impure hands, but any hands that one has not watched carefully to make sure that they are pure. For if one touches oil with such hands, it becomes impure by Rabbinic decree (Hilchot Sha'ar Avot HaTuma'ah8:8-10). Making the oil impure would reduce the number of people who could partake of it. Hence, it is improper to do so.
18.
For once the oil has been applied to one's flesh, there is no difficulty in it becoming impure, because its sacred quality is divested. See parallels in Hilchot Terumah 11:7.
19.
Because the oil will be applied to the shoe directly.
20.
Even though the oil will be applied indirectly to the shoe or the mat, that does not present a difficulty, because as above, once it has been applied to his flesh, its sacred quality is divested.
21.
As stated in Halachah 12, it is permitted to sell produce of the Sabbatical year that is fit for human consumption and use the proceeds to purchase other food. One may not, however, use such proceeds for other purposes even though they benefit man.
22.
In which instance, the oil for which the oil from the Sabbatical year was exchanged receives the status of produce of the Sabbatical year (see Chapter 6, Halachot 6-7).
23.
One may use oil from the Sabbatical year for kindling, because this is a function for which that produce is ordinarily used. Nevertheless, oil is considered primarily as food fit for human consumption. Hence, the proceeds from its sale or exchange may be used for that purpose alone.
24.
It is not common practice to pour oil into a fire. Hence, although license is given to kindle with oil, one may do so only in the ordinary manner.
25.
For this is the ordinary practice.
26.
As the continuation of the Rambam's words imply, the dye is then considered as imbued with the holiness of the Sabbatical year.
27.
Two plants with natural alcalic properties that make them fit for use as detergents.
28.
For this is their primary use.
29.
Since fruit is primarily used as food, it is improper to use it for any other purpose.
30.
In his Commentary to the Mishnah (Sh'vi'it 8:1), the Rambam explains the derivation of the word milugma. It is a composite of the words molei lugma, meaning "cheekful." It was common to chew kernels of wheat, figs, or other produce, and then place them on wounds. Since the primary use of such produce is food, it cannot be used for these purposes.
31.
The explanation is dependent on the principle stated in the following halachah.
32.
Liquids were occasionally sprinkled over wounds to induce clotting.
33.
And for no other purpose, even if it is beneficial to man.
34.
I.e., it may be used for a purpose that brings man benefit.
35.
Our translation is based on Rav Kappach's notes to the Rambam's Commentary to the Mishnah (loc. cit.). Others render it as "hyssop."
36.
In his Commentary to the Mishnah, the Rambam explains that these are herbs that are used both as spices and for medicinal purposes.
37.
And the holiness of the Sabbatical year does not rest upon it.
38.
And is infused with that holiness.
39.
This represents a change in the Rambam's thinking from his initial version of his Commentary to the Mishnah (loc. cit.) in which he states that the stringency involved with animal fodder is that it can only be eaten during the time the produce is available in the field. In the final version of the Commentary to the Mishnah, he adopts the position stated here that is based on the Jerusalem Talmud.
40.
As stated in the notes to Halachah 8, when the produce from the Sabbatical year is sold, the proceeds from the sale may be used only for the purchase of food for humans.
41.
This is a decree imposed so that there will not be a dearth of produce in Eretz Yisrael. See Chapter 7, Halachah 12, which states what should be done if such produce is brought to the Diaspora.
42.
This is derived from Leviticus 25:6 which states that the produce of the Sabbatical year "shall be yours to eat." Implied is that it is for "you" and not for gentiles.
43.
This is referring to a worker hired only for a day(s). Since he is hired for only a short time, it appears as if the person is paying his debt with the produce of the Sabbatical year which is forbidden, see Chapter 6, Halachah 11.
44.
Rav Yosef Corcus states that this and the above clause even refer to a gentile guest or worker.
45.
This is not considered as paying a debt.
46.
This halachah is referring to a woman whose husband traveled to a distant place without leaving his wife adequate support. If she approaches the court, the court expropriates property belonging to her husband and sells it to provide for her support. See Hilchot Ishut 12:16.
47.
For the husband is liable for her support.
48.
Since she has access to the household provisions, it is not considered as if someone is paying the debt to her (Rav Yosef Corcus).
49.
I.e., before it reaches one third of its growth. Until that point, they are unfit to be eaten [the Rambam's Commentary to the Mishnah (Shivi'it 4:7)].
50.
I.e., until they have ripened.
51.
For it is also common practice to taste a small amount of fruit in the field even in its very early stages of ripening (ibid.).
52.
I.e., until the produce reaches one third of its development (Hilchot Ma'aserot 2:3). That would reflect a further stage of development.
53.
At that time, their surface becomes smooth and there is a certain amount of sap inside them [the Rambam's Commentary to the Mishnah (Shivi'it 4:7)]. At this stage of development, it is ordinary practice for a person in the field to taste a small amount of the fruit.
54.
Our translation of the terms in this clause is based on the Rambam's Commentary to the Mishnah (Shivi'it 4:8).
55.
A revi'it of a log is 86 cc according to Shiurei Torah and 150 cc according to Chazon Ish.
56.
This is the ordinary way in which olives are eaten [the Rambam's Commentary to the Mishnah (Shivi'it 4:9)], for there is a bitter liquid beneath this covering.
57.
At this stage of development, the amount of oil produced is not significant enough for one to smear himself with it.
58.
Leviticus 25:6. As stated in Halachah 10, this phrase is also an exclusion, preventing the use of the produce for other purposes.
59.
In his Commentary to the Mishnah (Shivi'it 4:10), the Rambam writes that cutting the trees down at this stage of the fruits' development is forbidden, because it is tantamount to theft. For the fruit was granted to people at large and by cutting down the tree, other people are prevented from harvesting it.
60.
It was permitted to harvest the fruit from this stage of development. Since people already had the opportunity of harvesting it and failed to do so, it is not forbidden to destroy the tree.
In his Commentary to the Mishnah (loc. cit.), the Rambam clarifies that we are speaking about a situation where the tree does not produce a large amount of produce and hence, it is permitted to cut it down and use it for wood. Otherwise, it is forbidden to cut down a fruit tree. See Hilchot Melachim 6:8-9.
61.
I.e., when does the initial stage of development mentioned in the previous halachah begin for various tapes of fruit.
62.
The interpretation of this clause offered by standard published text of the Rambam's Commentary to the Mishnah (loc. cit.) is somewhat confusing. See Rav Kappach's translation. It is the source for our translation of the following clauses.
63.
Our translation is dependent on the gloss of the Radbaz and Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Orlah 1:9).
64.
The Radbaz explains that this is referring to a species of dates that never produces edible fruit, but the clusters themselves are eaten like hearts of palms.
65.
The Kessef Mishneh explains that this license is derived through a process of deduction. Shivi'it 9:7 states that the hay and straw of the Sabbatical year may not be used for kindling until the second rain of the eighth year descends. Thus one can obviously conclude that it was forbidden to use them previously.
66.
Hence it should be used for that purpose; see Halachah 3.
67.
For they are not useful for any other purposes.
68.
Seemingly, this halachah contradicts the preceding one. Since it is forbidden to use hay and straw from the Sabbatical year for kindling, one would think that it is forbidden to bathe in water heated through such a fire. Why then is bathing in such a bathhouse permitted?
The Kessef Mishneh first states that license to use the bathhouse is only granted after the fact. At the outset, one should not use such hay and straw for this purpose. Alternatively, he explains - as does the Radbaz - that there is no difficulty in using such hay and straw for this purpose, for just as animal fodder of the Sabbatical year can be used to make a compress for a person (Halachah 11), it can be used to heat a bath for him.
69.
The Kessef Mishneh offers this interpretation, resolving the question posed by the Ra'avad who had objected to granting license to use such hay and straw when payment is taken, for that resembles selling the produce of the Sabbatical year as merchandise which is forbidden (Chapter 6, Halachah 1). The Kessef Mishneh explains that the prohibition against selling the produce of the Sabbatical year involves only selling food.
70.
That are fit to be eaten [the Rambam's Commentary to the Mishnah (Shivi'it 8:11)].
71.
The Rambam is explaining the rationale for the restriction stated in the above mishnah. Others maintain that the rationale is that an important person should not rely on the leniency and, instead, should be stringent not to derive even such benefit from the produce of the Sabbatical year.
72.
Instead of using them as food.
73.
See Hilchot Terumah 11:10-11. The Radbaz explains that this can be derived from a logical inference. If leniency was granted with regard to terumahwhich is punishable by death, surely, it should be granted with regard to the Sabbatical year, for its prohibitions are not punishable as severely.
74.
In which instance the holiness of the Sabbatical year falls upon them, as stated in Halachah 9.
75.
For there are many who eat this type of produce as food, while it is soft. See Hilchot Berachot 8:6. Needless to say, if it hardens to the point it is no longer edible, it is considered as mere wood (Radbaz).
76.
Since the spices were placed in a wrapping, they could be removed from the food after it was cooked. Their status depends on whether their flavor is retained or not.
77.
The holiness of the Sabbatical year does not rest upon them, for they no longer are considered as food.
78.
I.e., to use the mud for building. Since the straw and hay are fit for use as animal fodder, it is improper to use them for purposes that do not bring direct benefit to man or animals.
79.
Because they are no longer suitable for use as animal fodder. The Ra'avad [based on the Jerusalem Talmud (Shivi'it 9:7)] states that one must actually sleep on the pillow, for the status of the straw to change. The commentaries note, however, that the Tosefta (Shivi'it 5:11) does not make such a qualification.
80.
I.e., one should not cook in it while it is hot, so as not to benefit from the kindling of the produce of the Sabbatical year. The license granted in Halachah 20 is not appropriate here, because in this instance, the person is not receiving direct benefit from the burning of the straw (Radbaz).
81.
In his Commentary to the Mishnah (Pe'ah 8:1), the Rambam explains that, in Eretz Yisrael, there is one wave of rain at the end of the summer. Afterwards at the beginning of the winter - i.e., depending on the year, between the seventeenth of Cheshvan and the first of Kislev, there is a second wave of rains which are very important for the success of the crops of that land.
82.
The Jerusalem Talmud (Shivi'it9:7) explains that from the time the rain descends, the straw in the field is no longer fit for an animal to eat. Therefore, there is no longer any restriction on using the straw in one's home.
• Wednesday, 17 Adar, 5777 · 15 March 2017
• "Today's Day"
• Monday, 17 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, Sheini with Rashi.
Tehillim: 83-87.
Tanya: In truth, however (p. 135)...the heart by nature (p. 135).
Many years before the Alter Rebbe's imprisonment in Petersburg in 5559 (1798), he once came out of his private quarters to where the Chassidim were gathered and said: "In gan eden1 they sense the preciousness of this lowly world. Not only the Ministering Angels, but even the earliest Emanations2 would forego everything for one amein y'hei sh'mei raba said by a Jew 'with all his power,' meaning with full concentration, i.e., being totally immersed and involved with these words."
This was all he said. The effect was that he kindled such a flame and such a burning enthusiasm in all who heard, that for a full year their amein y'hei sh'mei raba was fiery.
Wednesday, Adar Sheini 17, 5703
Torah lessons: Chumash: Tzav, Revi'i with Rashi.
Tehillim: 83-87.
Tanya: It follows, (p. 173)...nurture from it. (p. 173).
In the Tehillim of this day (87:7), say kol maayanei boch (kol with a kamatz). In Birkat hamazon, say kol (in the same verse) with a cholam.
• Daily Thought:
Take the High Road
Two rivers take you home: One flows with bitter tears of remorse,
the other with sweet tears of joy.
For most of time, the principal path of travel was the bitter one. Only once soaked in those bitter waters could you rise to embrace your G‑d with joy.
But now we have experienced more than our fill of pain. That which our people suffered in lands across the ocean has purged every stain, bleached every garment of our souls, refined us and lifted us high.
We have cried enough bitter tears. Now is time to return with joy.[Maamar Margalia B’Fuma D’Rabba 5746. Blessing on Erev Yom Kippur 5750.]
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