Difference between revisions of "Duration of the Pre-Shemittah Blessing of the Produce/2"
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<p>The verses speak of a case in which Shemittah is followed by the Jubilee Year.  Since there are then two consecutive years in which sowing is prohibited, Hashem promises that the food planted in the sixth year will sustain the people for three entire years.</p> | <p>The verses speak of a case in which Shemittah is followed by the Jubilee Year.  Since there are then two consecutive years in which sowing is prohibited, Hashem promises that the food planted in the sixth year will sustain the people for three entire years.</p> | ||
<mekorot><multilink><a href="SifraVayikra25-20-22" data-aht="source">Sifra Vayikra #2</a><a href="SifraVayikra25-20-22" data-aht="source">25:20-22</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="IbnEzraVayikra25-20-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorVayikra25-20-22" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanVayikra25-20" data-aht="source">Ramban</a><a href="RambanVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelVayikra25" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra25" data-aht="source">Vayikra 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, R. N"H Wessely in the <multilink><a href="BiurVayikra25" data-aht="source">Biur</a><a href="BiurVayikra25" data-aht="source">Vayikra 25</a><a href="Biur (Netivot HaShalom)" data-aht="parshan">About the Biur (Netivot HaShalom)</a></multilink></mekorot> | <mekorot><multilink><a href="SifraVayikra25-20-22" data-aht="source">Sifra Vayikra #2</a><a href="SifraVayikra25-20-22" data-aht="source">25:20-22</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="IbnEzraVayikra25-20-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorVayikra25-20-22" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanVayikra25-20" data-aht="source">Ramban</a><a href="RambanVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelVayikra25" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra25" data-aht="source">Vayikra 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, R. N"H Wessely in the <multilink><a href="BiurVayikra25" data-aht="source">Biur</a><a href="BiurVayikra25" data-aht="source">Vayikra 25</a><a href="Biur (Netivot HaShalom)" data-aht="parshan">About the Biur (Netivot HaShalom)</a></multilink></mekorot> | ||
− | <point><b>Context</b> – This reading is supported by the location of these verses in the middle of a discussion of the Jubilee year, rather than after the laws of Shemittah.</point> | + | <point><b>Context</b> – This reading is supported by the location of these verses in the middle of a discussion of laws related to the Jubilee year, rather than after the laws of Shemittah.</point> |
<point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – This position can understand the phrase "לִשְׁלֹשׁ הַשָּׁנִים" simply, to mean a period of 36 months. In the sixth year enough produce will be harvested to nourish the people for three years.<fn>This position could say that the three years of produce refers to that eaten in the second half of the sixth year, the entire seventh and eighth years, and the first half of the ninth.  Most of these sources, however, imply that the three years refer to the entire seventh, eighth and ninth years.  R. Wesseley explains that even though the harvest season begins earlier, the food of the sixth year is first brought into the house during Sukkot of the seventh year, and thus, first eaten then.  The advantage of this reading is that it explains the use of the definite article in the phrase "לִשְׁלֹשׁ הַשָּׁנִים".  Food is provided not just for three years = 36 months, but for <b>the</b> three years of the shemittah cycle.</fn></point> | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – This position can understand the phrase "לִשְׁלֹשׁ הַשָּׁנִים" simply, to mean a period of 36 months. In the sixth year enough produce will be harvested to nourish the people for three years.<fn>This position could say that the three years of produce refers to that eaten in the second half of the sixth year, the entire seventh and eighth years, and the first half of the ninth.  Most of these sources, however, imply that the three years refer to the entire seventh, eighth and ninth years.  R. Wesseley explains that even though the harvest season begins earlier, the food of the sixth year is first brought into the house during Sukkot of the seventh year, and thus, first eaten then.  The advantage of this reading is that it explains the use of the definite article in the phrase "לִשְׁלֹשׁ הַשָּׁנִים".  Food is provided not just for three years = 36 months, but for <b>the</b> three years of the shemittah cycle.</fn></point> | ||
<point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת... תֹּאכְלוּ יָשָׁן"</b> – According to this position, this verse means that the old grain will be eaten through (עד ועד בכלל) the ninth year.<fn>See note above that according R. Wesseley the old produce is eaten until the end of the ninth year, since the new grain will only be gathered indoors in Sukkot of the tenth year.  Alternatively, one might say that the verse means into the ninth year, even though by Nissan new grain will be eaten.  See, though, the note below, regarding Ramban's reading of the phrase.</fn></point> | <point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת... תֹּאכְלוּ יָשָׁן"</b> – According to this position, this verse means that the old grain will be eaten through (עד ועד בכלל) the ninth year.<fn>See note above that according R. Wesseley the old produce is eaten until the end of the ninth year, since the new grain will only be gathered indoors in Sukkot of the tenth year.  Alternatively, one might say that the verse means into the ninth year, even though by Nissan new grain will be eaten.  See, though, the note below, regarding Ramban's reading of the phrase.</fn></point> | ||
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</opinion> | </opinion> | ||
<opinion>Every Shemittah | <opinion>Every Shemittah | ||
− | <p>The Shemittah year begins in Nissan, during the harvest season.  As such, during every Shemittah cycle, no food is | + | <p>The Shemittah year begins in Nissan, during the harvest season.  As such, during every Shemittah cycle, no food is harvested in either the seventh or eighth years, requiring the fifth year to make enough food to last for the entire sixth, seventh and eighth  years.</p> |
<mekorot>Karaite opinion brought in <multilink><a href="IbnEzraVayikra25-20-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></mekorot> | <mekorot>Karaite opinion brought in <multilink><a href="IbnEzraVayikra25-20-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></mekorot> | ||
<point><b>New Year</b> – According to the Karaites, there is only one New Year,<fn><a href="MishnaRoshHaShanah1-1" data-aht="source">Mishna Rosh HaShanah 1:1</a> which emphasizes how there are four different new years might be reacting to this position.</fn> in Nissan, as proven from the verse "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה".  As such, both Shemittah and Yovel begin then.  <multilink><a href="IbnEzraVayikra25-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-9" data-aht="source">Vayikra 25:9</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> questions this approach from several verses:<br/> | <point><b>New Year</b> – According to the Karaites, there is only one New Year,<fn><a href="MishnaRoshHaShanah1-1" data-aht="source">Mishna Rosh HaShanah 1:1</a> which emphasizes how there are four different new years might be reacting to this position.</fn> in Nissan, as proven from the verse "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה".  As such, both Shemittah and Yovel begin then.  <multilink><a href="IbnEzraVayikra25-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-9" data-aht="source">Vayikra 25:9</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> questions this approach from several verses:<br/> | ||
<ul> | <ul> | ||
− | <li>He points out that Sukkot is referred to as coming "בְּצֵאת הַשָּׁנָה", suggesting that Tishrei (and not NIssan) marks the change from one year to the next. The Karaites might respond that the verse refers to the end of | + | <li>He points out that Sukkot is referred to as coming "בְּצֵאת הַשָּׁנָה",‎<fn>See <a href="Shemot23-16" data-aht="source">Shemot 23:16</a> and <a href="Shemot34-22" data-aht="source">Shemot 34:22</a>.</fn>‎ suggesting that Tishrei (and not NIssan) marks the change from one year to the next. The Karaites might respond that the verse refers to the end of an agricultural year, but not a ritual one. </li> |
− | <li>Ibn Ezra further notes that the shofar that marks the Jubilee year is blown after Yom Kippur, suggesting that | + | <li>Ibn Ezra further notes that the shofar blast that marks the Jubilee year is blown after Yom Kippur, suggesting that the year begins in Tishrei.</li> |
<li>Finally, he points to the order of the nation's words "הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף" to prove that in the Sabbatical year planting precedes sowing, in contrast to the claims of the Karaites.</li> | <li>Finally, he points to the order of the nation's words "הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף" to prove that in the Sabbatical year planting precedes sowing, in contrast to the claims of the Karaites.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – Asking about scarcity of food in the seventh year is logical according to this approach.  Already from the beginning of the seventh year the people have nothing to eat since they never had a chance to  harvest any food planted in the sixth year | + | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – Asking about scarcity of food in the seventh year is logical according to this approach.  Already from the beginning of the seventh year the people have nothing to eat since they never had a chance to  harvest any food planted in the sixth year.<fn>According to other approaches, food planted in the sixth year is harvested before the Shemittah cycle, but since this approach sets Shemittah in Nissan, during the harvest season, there is no opportunity to gather food planted in th second half of the sixth year.</fn> It is even possible that they did not even plant crops in the sixth year knowing that it would be prohibited to reap from it.<fn>One might claim that the people's question should have really been, "what will we eat in the seventh and eighth years." This approach might answer that the second year is assumed, even though only the imminent worry is verbalized.</fn></point> |
− | <point><b>"לֹא נֶאֱסֹף אֶת תְּבוּאָתֵנוּ"</b> – The Karaites point to the word "תְּבוּאָתֵנוּ" as support that the year begins at harvest time. | + | <point><b>"לֹא נֶאֱסֹף אֶת תְּבוּאָתֵנוּ"</b> – The Karaites point to the word "תְּבוּאָתֵנוּ" (referring to planted rather than wild grains) as support that the Shemittah year begins at harvest time.  Only according to this position can the people speak of not being able to gather from the planted crops of previous season.  According to everyone else no one had sown in the first half of the year, so the verse should have instead used the term "ספיח," which refers to that which grows on its own in the wild.</point> |
− | <point><b>"וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית"</b> – According to this position, | + | <point><b>"וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית"</b> – According to this position, although it is food from the fifth year which will sustain the nation, Hashem refers to it as a blessing of the sixth year since it is first in the sixth year that the food is gathered.</point> |
− | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – <p>Since there are two years in which no | + | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – <p>Since there are two years in which there is no harvesting, food must last for three years. Moreover, the language of "שְׁלֹשׁ הַשָּׁנִים" with a definite article makes sense since the verse refers not just to 36 months but to three full years of the Shemittah cycle.</p></point> |
<point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This verse presents no problem for this position, as crops are planted in the second half of the eighth year.</point> | <point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This verse presents no problem for this position, as crops are planted in the second half of the eighth year.</point> | ||
− | <point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת... תֹּאכְלוּ יָשָׁן"</b> – This verse, too, is easily understood since only in the ninth year are the crops from the eighth year harvested.<fn>"עַד הַשָּׁנָה" means until and not through (עד ולא עד בכלל).</fn> | + | <point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת... תֹּאכְלוּ יָשָׁן"</b> – This verse, too, is easily understood since only in the ninth year are the crops from the eighth year harvested.<fn>"עַד הַשָּׁנָה" means until and not through (עד ולא עד בכלל).</fn></point> |
− | <point><b>Economic difficulties</b> – According to this approach, in every Shemittah cycle the command imposes huge economic | + | <point><b>Economic difficulties</b> – According to this approach, in every Shemittah cycle the command imposes huge economic stress on the people, as there are two full years with nothing to reap.  Cases in which Yovel follows Shemittah would be almost unbearably difficult, with three harvest-free years.  Many might find it difficult that Hashem would obligate such difficult commandments.</point> |
+ | <point><b>Context</b> – This approach does not explain why these verses interrupt a series of laws that relate to the Jubilee year rather than being placed amidst the discussion of the Shemittah year.</point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
<category>Parts of Three Years | <category>Parts of Three Years | ||
<p>Hashem blesses the nation that the crops planted in the beginning of the sixth year will suffice to nourish them across parts of three years of the shemittah cycle: during the second half of the sixth year, the entire seventh year, and the first half of the eighth year.</p> | <p>Hashem blesses the nation that the crops planted in the beginning of the sixth year will suffice to nourish them across parts of three years of the shemittah cycle: during the second half of the sixth year, the entire seventh year, and the first half of the eighth year.</p> | ||
− | <mekorot><multilink><a href="SifraVayikra25-20-22" data-aht="source">Sifra Vayikra #1</a><a href="SifraVayikra25-20-22" data-aht="source">25:20-22</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="RashiVayikra25-20-22" data-aht="source">Rashi</a><a href="RashiVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RalbagVayikra25-20-22" data-aht="source">Ralbag</a><a href="RalbagVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="ShadalVayikra25-21-22" data-aht="source">Shadal</a><a href="ShadalVayikra25-21-22" data-aht="source">Vayikra 25:21-22</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="HoilMosheVayikra25-21" data-aht="source">Hoil Moshe</a><a href="HoilMosheVayikra25-21" data-aht="source">Vayikra 25:21</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink>, <multilink><a href="RDavidZviHoffmannVayikra25-20-22" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot> | + | <mekorot><multilink><a href="SifraVayikra25-20-22" data-aht="source">Sifra Vayikra #1</a><a href="SifraVayikra25-20-22" data-aht="source">25:20-22</a><a href="Sifra Vayikra" data-aht="parshan">About the Sifra Vayikra</a></multilink>, <multilink><a href="RashiVayikra25-20-22" data-aht="source">Rashi</a><a href="RashiVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RalbagVayikra25-20-22" data-aht="source">Ralbag #2</a><a href="RalbagVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,<fn>Ralbag also brings the opinion that the verses might refer to a case in which Yovel follows Shemittah.</fn> <multilink><a href="ShadalVayikra25-21-22" data-aht="source">Shadal</a><a href="ShadalVayikra25-21-22" data-aht="source">Vayikra 25:21-22</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="HoilMosheVayikra25-21" data-aht="source">Hoil Moshe</a><a href="HoilMosheVayikra25-21" data-aht="source">Vayikra 25:21</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink>, <multilink><a href="RDavidZviHoffmannVayikra25-20-22" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot> |
− | <point><b>עַד הַשָּׁנָה הַתְּשִׁיעִת</b></point> | + | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – These sources understand that the phrase "שְׁלֹשׁ הַשָּׁנִים" to refer to three years of the shemittah cycle (hence the definitive "hay").  Even though the produce will only feed the people for 24 months, these are spread across three years.<fn>Crops planted in the first half of the sixth year are eaten in the second half of the sixth year, the entire seventh year, and the first half of the eighth  year.</fn></point> |
+ | <point><b>עַד הַשָּׁנָה הַתְּשִׁיעִת</b> – This verse is difficult for this position, as it claims that already in the second half of the eighth year, the nation can eat from the new harvest.  <br/> | ||
+ | <ul> | ||
+ | <li>Rashi explains that even though some crops can be eaten earlier, until Sukkot of the ninth years, there is produce that is still on the threshing floor and has not yet been brought into the house.</li> | ||
+ | <li>Ralbag, in contrast, claims that this part of the verse refers to a year in which Yovel follows Shemittah, in which case the old grains must sustain the nation through the ninth year.<fn>Cf. R"Y Bekhor Shor, Ramban and R. Wessely above who also suggest that parts of the unit might refer to a regular Shemittah year and others to a shemittah which is followed by Yovel.</fn></li> | ||
+ | </ul></point> | ||
+ | <point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This verse is not difficult for this position as it maintains that the people do begin to sow in the eighth year.  Ralbag suggests that the verse is trying to emphasize how the produce form the sixth year will suffice not just for eating but also for the next batch of planting.</point> | ||
+ | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b></point> | ||
+ | <point><b>Most common case</b></point> | ||
+ | <point><b>Context</b></point> | ||
</category> | </category> | ||
<category>Two Plus One | <category>Two Plus One |
Version as of 03:08, 19 May 2016
Pre-Shemittah Blessing of the Produce
Exegetical Approaches
Three Full Years
Hashem promises that the produce from the sixth year will feed the nation for three full years. This position subdivides regarding the situation spoken of in the verses:
Shemittah Followed by Yovel
The verses speak of a case in which Shemittah is followed by the Jubilee Year. Since there are then two consecutive years in which sowing is prohibited, Hashem promises that the food planted in the sixth year will sustain the people for three entire years.
- Ramban and Abarbanel suggest to rearrange the order of the verse (לסרס המקרא) so that it reads, "And if you say in the seventh year, "what shall we eat [in the eighth year]".
- Abarbanel alternatively suggests to repunctuate the verse, putting a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".4 As such, the verse reads, "If you say, 'What shall we eat? [After all] in the seventh year we may not sow or harvest!?'"
- R. Wessely, instead, suggests that the people are asking, "how will we eat [in peace] in the seventh year knowing that we won't be sowing or gathering [for the next year]?
- This position might assert that the Jubilee year is not counted among the years of the Shemittah cycle, and thus, the eighth year of the verse refers to the year after Yovel.
- Abarbanel, instead, suggests that the phrase is attached to the previous verse and means that due to the blessing, it will be as if you planted in the eighth year.
- R"Y Bekhor Shor, Ramban,5 and R. Wessely claim that in reality the verses are addressing both the regular scenario and the more exceptional Yovel year. The phrase "וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת" goes back to a normal cycle in which sowing is permitted in the eighth year.6
Every Shemittah
The Shemittah year begins in Nissan, during the harvest season. As such, during every Shemittah cycle, no food is harvested in either the seventh or eighth years, requiring the fifth year to make enough food to last for the entire sixth, seventh and eighth years.
- He points out that Sukkot is referred to as coming "בְּצֵאת הַשָּׁנָה",8 suggesting that Tishrei (and not NIssan) marks the change from one year to the next. The Karaites might respond that the verse refers to the end of an agricultural year, but not a ritual one.
- Ibn Ezra further notes that the shofar blast that marks the Jubilee year is blown after Yom Kippur, suggesting that the year begins in Tishrei.
- Finally, he points to the order of the nation's words "הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף" to prove that in the Sabbatical year planting precedes sowing, in contrast to the claims of the Karaites.
Since there are two years in which there is no harvesting, food must last for three years. Moreover, the language of "שְׁלֹשׁ הַשָּׁנִים" with a definite article makes sense since the verse refers not just to 36 months but to three full years of the Shemittah cycle.
Parts of Three Years
Hashem blesses the nation that the crops planted in the beginning of the sixth year will suffice to nourish them across parts of three years of the shemittah cycle: during the second half of the sixth year, the entire seventh year, and the first half of the eighth year.
- Rashi explains that even though some crops can be eaten earlier, until Sukkot of the ninth years, there is produce that is still on the threshing floor and has not yet been brought into the house.
- Ralbag, in contrast, claims that this part of the verse refers to a year in which Yovel follows Shemittah, in which case the old grains must sustain the nation through the ninth year.14
Two Plus One
Hashem promises that the produce from the sixth year will provide food for two years and material to sow for the third year.