Difference between revisions of "Duration of the Pre-Shemittah Blessing of the Produce/2"
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<point><b>Context</b> – This reading is supported by the location of these verses in the midst of the discussion of laws related to the Jubilee year, rather than (as might have been anticipated) after the laws of Shemittah.</point> | <point><b>Context</b> – This reading is supported by the location of these verses in the midst of the discussion of laws related to the Jubilee year, rather than (as might have been anticipated) after the laws of Shemittah.</point> | ||
<point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – This position understands the phrase "לִשְׁלֹשׁ הַשָּׁנִים" to simply mean a period of thirty-six months. In the sixth year, enough produce will be harvested to nourish the people for three full 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. Wessely 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 understands the phrase "לִשְׁלֹשׁ הַשָּׁנִים" to simply mean a period of thirty-six months. In the sixth year, enough produce will be harvested to nourish the people for three full 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. Wessely 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 עַד בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן"</b> – According to this position, the verse means (as per its straightforward reading) that the old grain will be eaten through (עד ועד בכלל) the ninth year, until the harvest ("בּוֹא תְּבוּאָתָהּ") of 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.  | + | <point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת עַד בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן"</b> – According to this position, the verse means (as per its straightforward reading) that the old grain will be eaten through (עד ועד בכלל) the ninth year, until the harvest ("בּוֹא תְּבוּאָתָהּ") of the ninth year.<fn>As such, the food is eaten into the ninth year, but not until the end of it.  See, though, the note above that according to 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. </fn></point> |
<point><b>Exceptional case</b> – R. Hoffmann challenges this position, claiming that it is odd that the Torah would be concerned only with the unique case of Shemittah followed by a Jubilee Year rather than the worries brought by every regular Shemittah year.  Abarbanel, however, claims that there is no need to discuss the regular scenario since it is commonplace for there to be a crop failure which necessitates one year's harvest to last for two years.  Thus, it is specifically the most severe scenario that the verses must address with a special blessing.</point> | <point><b>Exceptional case</b> – R. Hoffmann challenges this position, claiming that it is odd that the Torah would be concerned only with the unique case of Shemittah followed by a Jubilee Year rather than the worries brought by every regular Shemittah year.  Abarbanel, however, claims that there is no need to discuss the regular scenario since it is commonplace for there to be a crop failure which necessitates one year's harvest to last for two years.  Thus, it is specifically the most severe scenario that the verses must address with a special blessing.</point> | ||
<point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This phrase poses a formidable hurdle for this position, as it suggests that the people will sow in the eighth year, which for these sources would be the Jubilee year when this is forbidden:<br/> | <point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This phrase poses a formidable hurdle for this position, as it suggests that the people will sow in the eighth year, which for these sources would be the Jubilee year when this is forbidden:<br/> | ||
<ul> | <ul> | ||
− | <li>R"Y Bekhor Shor and R. Wessely<fn>This is also what R. Wessely understands Ramban to be saying, though this is not explicit in Ramban.</fn> claim that, in reality, the verses are addressing both the regular scenario and the more exceptional Yovel year.  The phrase "וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת" switches to speak of a normal cycle in which sowing is permitted in the eighth year.<fn>R. Wessely explains that the doubling in the verse of "תֹּאכְלוּ יָשָׁן"/ "וַאֲכַלְתֶּם... יָשָׁן" can be understood if one explains that one phrase refers to a regular Shemittah cycle and the other to a Jubilee year.  | + | <li>R"Y Bekhor Shor and R. Wessely<fn>This is also what R. Wessely understands Ramban to be saying, though this is not explicit in Ramban.</fn> claim that, in reality, the verses are addressing both the regular scenario and the more exceptional Yovel year.  The phrase "וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת" switches to speak of a normal cycle in which sowing is permitted in the eighth year.<fn>R. Wessely explains that the doubling in the verse of "תֹּאכְלוּ יָשָׁן"/ "וַאֲכַלְתֶּם... יָשָׁן" can be understood if one explains that one phrase refers to a regular Shemittah cycle and the other to a Jubilee year. </fn></li> |
<li>Abarbanel, instead, suggests that the phrase is attached to the previous verse and means that, due to the blessing, it will be <i>as if</i> you planted in the eighth year.</li> | <li>Abarbanel, instead, suggests that the phrase is attached to the previous verse and means that, due to the blessing, it will be <i>as if</i> you planted in the eighth year.</li> | ||
<li>Alternatively, 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.</li> | <li>Alternatively, 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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – It is unclear why the nation should be questioning "מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת".  As they should have sufficient food for the seventh year from the previous year's crops,<fn>Every year people eat of the previous | + | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – It is unclear why the nation should be questioning "מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת".  As they should have sufficient food for the seventh year from the previous year's crops,<fn>Every year people eat of the previous year's harvest.</fn> it is only in the eighth year that food might be scarce. Thus, commentators offer several possible re-interpretations of the verse:<br/> |
<ul> | <ul> | ||
− | <li>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].'"</li> | + | <li>Ramban and Abarbanel suggest to rearrange the order of the verse ( לסרס את המקרא) so that it reads, "And if you say in the seventh year: 'What shall we eat [in the eighth year].'"</li> |
<li>Abarbanel alternatively suggests to repunctuate the verse, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".‎<fn>He points to the pausal mark of a <i>tipecha</i> (טפחא) under the phrase "מַה נֹּאכַל" as a support for this reading.</fn> As such, the verse reads, "If you say: 'What shall we eat? [After all] in the seventh year we may not sow or harvest!?'"</li> | <li>Abarbanel alternatively suggests to repunctuate the verse, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".‎<fn>He points to the pausal mark of a <i>tipecha</i> (טפחא) under the phrase "מַה נֹּאכַל" as a support for this reading.</fn> As such, the verse reads, "If you say: 'What shall we eat? [After all] in the seventh year we may not sow or harvest!?'"</li> | ||
<li>R. Wessely, instead, suggests that the people are asking, "How will we eat [in tranquility] in the seventh year knowing that we will not be sowing or gathering [for the next year]?</li> | <li>R. Wessely, instead, suggests that the people are asking, "How will we eat [in tranquility] in the seventh year knowing that we will not be sowing or gathering [for the next year]?</li> | ||
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<p>The Sabbatical year begins in Nisan, during the harvest season.  As a result, any crops planted in the sixth year cannot be harvested in the seventh year, and additionally no crops can be planted in the seventh year. Thus, every Shemittah cycle results in two years without a harvest, and the harvest of the sixth year must sustain the nation for three full years.</p> | <p>The Sabbatical year begins in Nisan, during the harvest season.  As a result, any crops planted in the sixth year cannot be harvested in the seventh year, and additionally no crops can be planted in the seventh year. Thus, every Shemittah cycle results in two years without a harvest, and the harvest of the sixth year must sustain the nation for three full years.</p> | ||
<mekorot>Karaite opinion cited by <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><fn>Unfortunately, it is unclear to which Karaites Ibn Ezra refers.  It should be noted that many of the classical Karaite commentators do not take this position, but rather adopt the Rabbinic position that Tishrei serves as the beginning of the Shemittah year.</fn></mekorot> | <mekorot>Karaite opinion cited by <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><fn>Unfortunately, it is unclear to which Karaites Ibn Ezra refers.  It should be noted that many of the classical Karaite commentators do not take this position, but rather adopt the Rabbinic position that Tishrei serves as the beginning of the Shemittah year.</fn></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 Nisan, 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 Nisan, 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",‎<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 Nisan) 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>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 Nisan) 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> | ||
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<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.<fn>According to other approaches, food planted in the sixth year is harvested before the Shemittah cycle, but since this approach sets Shemittah in | + | <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 Nisan, during the harvest season, there is no opportunity to gather food planted in the second half of the sixth year.</fn> It is even possible that the nation would not plant crops in the sixth year knowing that it would be prohibited to reap them in the seventh year.<fn>One might claim that, according to this approach, the people's question should have really been, "what will we eat in the seventh and eighth years."  The Karaites 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" (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.<fn>Ibn Ezra responds that the word "תבואה" also includes that which grows on its own in the wild.  Alternatively | + | <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.<fn>Ibn Ezra responds that the word "תבואה" also includes that which grows on its own in the wild.  Alternatively, one could explain that the term "תבואה" is used, since it refers back not just to the claim, "we will not harvest" ("לֹא נֶאֱסֹף") but also to the claim, "we will not sow" ("הֵן לֹא נִזְרָע").</fn></point> |
<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 this as a blessing of the sixth year since it is first in the sixth year that the food is gathered.</point> | <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 this 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 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>"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> |
Version as of 23:15, 19 May 2016
Pre-Shemittah Blessing of the Produce
Exegetical Approaches
Three Full Years
Hashem is promising a blessing 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 are speaking exclusively about the unique case of the seventh Sabbatical Year which is immediately followed by the Jubilee Year. Since in this scenario there are two consecutive years in which sowing is prohibited, Hashem is reassuring the people that the harvest of the sixth year will sustain them for three full years.
- R"Y Bekhor Shor and R. Wessely3 claim that, in reality, the verses are addressing both the regular scenario and the more exceptional Yovel year. The phrase "וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת" switches to speak of a normal cycle in which sowing is permitted in the eighth year.4
- 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.
- Alternatively, 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.
- Ramban and Abarbanel suggest to rearrange the order of the verse ( לסרס את 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, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".6 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 tranquility] in the seventh year knowing that we will not be sowing or gathering [for the next year]?
Every Shemittah
The Sabbatical year begins in Nisan, during the harvest season. As a result, any crops planted in the sixth year cannot be harvested in the seventh year, and additionally no crops can be planted in the seventh year. Thus, every Shemittah cycle results in two years without a harvest, and the harvest of the sixth year must sustain the nation for three full years.
- He points out that Sukkot is referred to as coming "בְּצֵאת הַשָּׁנָה",9 suggesting that Tishrei (and not Nisan) 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 HaKippurim, 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 is reassuring the nation that the crops planted in the beginning of the sixth year will suffice to nourish them for a two year period, or one more year than usual. This twenty-four month period extends across parts of three different years of the Shemittah cycle and thus overlaps with 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 year there is still some produce that has not yet been brought into the house.17
- Netziv, instead, suggests that the verse is saying that even though it is not necessary, enough crops will grow to last until the ninth year.18
- 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.19 Abarbanel questions this splitting of the verses, writing, "איך יפרשהו לשעורין חלק לשמטה וחלק ביובל?"
Two Plus One
Hashem is promising that the produce from the sixth year will provide food for two full years as well as the seeds needed to sow the land for the third year.