Difference between revisions of "Duration of the Pre-Shemittah Blessing of the Produce/2"
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<category>Three Full Years | <category>Three Full Years | ||
<p>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:</p> | <p>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:</p> | ||
− | <opinion>Shemittah Followed by Yovel | + | <opinion name="Only Shemittah + Yovel"> |
+ | Only Shemittah Followed by Yovel | ||
<p>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.</p> | <p>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.</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> | ||
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</ul></point> | </ul></point> | ||
</opinion> | </opinion> | ||
− | <opinion> | + | <opinion>All Shemittah Years |
− | <p> | + | <p>Although Rabbinic law rules that the Sabbatical years begin in Tishrei, this is not explicit in the Torah, and some Karaites maintain that the agricultural years begin in Nisan, during the harvest season.  Accordingly, any crops planted in their sixth year cannot be harvested in the seventh year, there is no harvest in the eight year as 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 | + | <point><b>New Year</b> – According to these Karaites, there is only one New Year for all Torah laws,<fn>See <multilink><a href="MishnaRoshHaShanah1-1" data-aht="source">Mishna Rosh HaShanah</a><a href="MishnaRoshHaShanah1-1" data-aht="source">Rosh HaShanah 1:1</a></multilink> which, in emphasizing that there are four different new years, might be reacting to a similar position.  Indeed, much of Karaitic law has precedents in Sadducee and Qumran laws.</fn> and it begins in Nisan, as stated in the verse "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה".  In fact, it is difficult to find any evidence in Torah for the notion that the first of Tishrei is a Rosh HaShanah.  As such, both Shemittah and Yovel begin in Nisan.  <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> rejects this approach from several verses:<br/> |
<ul> | <ul> | ||
− | <li>He points out that Sukkot is referred to as | + | <li>He points out that Sukkot is referred to as arriving "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, however, 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 blast that marks the Jubilee year is blown | + | <li>Ibn Ezra further notes that the shofar blast that marks the Jubilee year is blown on Yom HaKippurim, suggesting that the year begins in Tishrei.</li> |
− | <li>Finally, | + | <li>Finally, Ibn Ezra 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 | + | <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 in Nisan at the onset of the seventh year they are unable to harvest the 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, 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>"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> | ||
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<category>Two Plus One | <category>Two Plus One | ||
<p>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.</p> | <p>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.</p> | ||
− | <mekorot><multilink><a href="RashbamVayikra25-20-22" data-aht="source">Rashbam</a><a href="RashbamVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>,<fn>This understanding of Rashbam follows the text of his commentary preserved in the original 1705 printing which followed MS Breslau 103.  It is also supported by Rashbam's use of the introductory phrase "לפי הפשט", which comes to indicate that he is differing with Rashi's position, and it is how Prof. Meir Lockshin interprets in the footnotes of both of his editions. <br/>For unclear reasons, D. Rosin assumed that Rashbam's position should match Rashi's.  Thus, in his edition, he incorrectly emended the text by inserting "[ובשמינית]" after the word "ושמינית".  Rosin's proposed emendation also forces a repunctuation of the sentence, effectively transforming Rashbam into Rashi.  Unfortunately, Rosin's mistaken textual emendation has been incorporated by several subsequent editions.</fn> <multilink><a href="HaKetavVeHaKabbalahVayikra25-21" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahVayikra25-21" data-aht="source">Vayikra 25:21</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink></mekorot> | + | <mekorot><multilink><a href="RashbamVayikra25-20-22" data-aht="source">Rashbam</a><a href="RashbamVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>,<fn>This understanding of Rashbam follows the text of his commentary preserved in the original 1705 printing which followed MS Breslau 103.  It is also supported by Rashbam's use of the introductory phrase "לפי הפשט", which comes to indicate that he is differing with Rashi's position, and it is how Prof. Meir Lockshin interprets in the footnotes of both of his editions. <br/>For unclear reasons, D. Rosin assumed that Rashbam's position should match Rashi's (see also Moses Mendelssohn's note in the Biur).  Thus, in his edition, he incorrectly emended the text by inserting "[ובשמינית]" after the word "ושמינית".  Rosin's proposed emendation also forces a repunctuation of the sentence, effectively transforming Rashbam into Rashi.  Unfortunately, Rosin's mistaken textual emendation has been incorporated by several subsequent editions.</fn> <multilink><a href="HaKetavVeHaKabbalahVayikra25-21" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahVayikra25-21" data-aht="source">Vayikra 25:21</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink></mekorot> |
<point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – These sources read  "לִשְׁלֹשׁ הַשָּׁנִים" to refer to three full years.  Even though the crops only need to suffice for two years to feed the nation, they must also be used for planting in the third year.  As such, they provide for three years.</point> | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – These sources read  "לִשְׁלֹשׁ הַשָּׁנִים" to refer to three full years.  Even though the crops only need to suffice for two years to feed the nation, they must also be used for planting in the third year.  As such, they provide for three years.</point> | ||
<point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This statement comes to highlight the extent of the blessing, that there will be not only enough to eat but also sufficient grains be able to plant them in the eighth year.</point> | <point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This statement comes to highlight the extent of the blessing, that there will be not only enough to eat but also sufficient grains be able to plant them in the eighth year.</point> |
Version as of 02:00, 20 May 2016
Pre-Shemittah Blessing of the Produce
Exegetical Approaches
Overview
Commentators differ in their understanding of the "three year" blessing promised by Hashem in anticipation of the Sabbatical year. Several sources maintain that Hashem is indeed promising that the harvest will provide sufficient food for three entire years. An opinion in the Sifra explains that this is necessary because the verses are speaking of the exceptional scenario in which the seventh Sabbatical year is followed by a Jubilee year and sowing is prohibited for two years in a row. A Karaite opinion, in contrast, asserts that even in a regular Sabbatical year, a 36 month blessing is required. It claims that the Sabbatical year begins in Nisan with the reaping season, resulting in two consecutive years without a harvest.
Others claim that in reality, Hashem is only promising two years' worth of food and reinterpret the phrase "לִשְׁלֹשׁ הַשָּׁנִים". Rashi explains that the produce will nourish the people across parts of three different years of the Shemittah cycle, the second half of the sixth year, the entire seventh year, and the first half of the eighth year. Rashbam, instead, claims that Hashem is promising that the sixth's year's harvest will provide food for twenty four months, as well as the seeds needed to sow the land for the third year.
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:
Only 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. Accordingly, the phrase "וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת" switches to speak of a normal cycle in which sowing is permitted in the eighth year.4 However, the obvious difficulty with this reading is that the verses betray no hint of any such abrupt switch in subject.
- 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 (מקרא מסורס) so that it reads: "And if you say in the seventh year: 'What shall we eat [in subsequent years]'."
- Abarbanel alternatively proposes 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 [in subsequent years]? [After all] in the seventh year we may not sow or harvest!?'"7
- R. Wessely, instead, posits that the people are asking: "How will we eat [with peace of mind] in the seventh year knowing that we will not be sowing or gathering [in the seventh year for subsequent years]?
All Shemittah Years
Although Rabbinic law rules that the Sabbatical years begin in Tishrei, this is not explicit in the Torah, and some Karaites maintain that the agricultural years begin in Nisan, during the harvest season. Accordingly, any crops planted in their sixth year cannot be harvested in the seventh year, there is no harvest in the eight year as 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 arriving "בְּצֵאת הַשָּׁנָה",10 suggesting that Tishrei (and not Nisan) marks the change from one year to the next. The Karaites, however, 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 on Yom HaKippurim, suggesting that the year begins in Tishrei.
- Finally, Ibn Ezra 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.18 According to him, "עַד בּוֹא תְּבוּאָתָהּ" refers not to the eighth years' harvest but its entrance into the home.
- Netziv, instead, suggests that the verse is simply saying that even though it is not necessary, enough crops will grow to last until the ninth year.19
- 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.20 In contrast to Rashi and Netziv, he understands "עַד בּוֹא תְּבוּאָתָהּ" to refer to the crops of the ninth year and not the eighth. 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.