Difference between revisions of "Purpose of Orlah/1/he"
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| − | <h1></h1> | + | <h1>מטרת איסור ערלה</h1> |
<h2>Why Wait?</h2> | <h2>Why Wait?</h2> | ||
| − | <p><a href="Vayikra19-23-25" data-aht="source"> | + | <p><a href="Vayikra19-23-25" data-aht="source">ויקרא י"ט</a> mandates two commandments related to fruit trees, דיני ערלה ונטע רבעי:</p> |
| − | < | + | <q class="" dir="rtl" lang="he"> |
| − | + | <p>(כג) וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כׇּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עׇרְלָתוֹ אֶת פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל. (כד) וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כׇּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַי"י. (כה) וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי י"י אֱלֹהֵיכֶם.</p> | |
| − | + | </q> | |
| − | + | These verses prohibit eating from the fruit born by a tree in its first three years (ערלה) and obligate one to sanctify the fruit of the fourth year's crop to Hashem (נטע רבעי).<fn>לפי <a href="MishnaMaaserSheni5-1-4" data-aht="source">משנה מעשר שני ה':א'-ד'</a> one must bring the fruit to Jerusalem and eat of it there.  If one lives at a distance from Jerusalem one is allowed to redeem the fruits for money, and use that money to buy food in Jerusalem. The law, thus, is similar to Maaser Sheni (the second tithe) which is also eaten by its owners in Jerusalem.  None of this is explicit in the text, however, leading <multilink><a href="IbnEzraVayikra19-23-25" data-aht="source">אבן עזרא</a><a href="IbnEzraVayikra19-23-25" data-aht="source">ויקרא י"ט:כ"ג-כ"ה</a><a href="R. Avraham ibn Ezra" data-aht="parshan">אודות ר' אברהם אבן עזרא</a></multilink> להציע, instead, that the fruit is to be dedicated to the priests. Interestingly, this is also how the commandment was understood by the Dead Sea Sect (see MMT B 62-63 and The Temple Scroll 60:3-4) and by certain Karaites. ראו י' ארדר, "מצוות ערלה ונטע רבעי בהלכה הקראית הקדומה", שנתון לחקר המקרא והמזרח הקדום י"ח (2008): 184-151.</fn>  The concept of consecrating the first of one's produce, animals, and the like is fairly intuitive and not unique to here, but how is one to understand מצות ערלה? Why is the fruit forbidden in its first three years? Is the reasoning for the laws of orlah connected to that of neta revai or are they totally distinct? | |
| − | <h2> | + | <h2>שאלות נספות</h2> |
<p>This short passage raises several additional questions:</p> | <p>This short passage raises several additional questions:</p> | ||
<ul> | <ul> | ||
| − | <li><b>"וַעֲרַלְתֶּם עׇרְלָתוֹ... יִהְיֶה לָכֶם עֲרֵלִים"</b> – Why are the forbidden fruits referred to as | + | <li><b>"וַעֲרַלְתֶּם עׇרְלָתוֹ... יִהְיֶה לָכֶם עֲרֵלִים"</b> – Why are the forbidden fruits referred to as orlah specifically? Elsewhere, the noun refers to a foreskin or to something which is uncircumcised.<fn>ראו לדוגמאות, <a href="Bereshit17-24" data-aht="source">בראשית י"ז:כ"ד</a>, <a href="Bereshit34-14" data-aht="source">בראשית ל"ד:י"ד</a>, <a href="Shemot4-25" data-aht="source">שמות ד':כ"ה</a>, ו<a href="Vayikra12-3" data-aht="source">ויקרא י"ב:ג'</a>.</fn> Is there any significance to this association?</li> |
| − | <li><b> | + | <li><b>ההקשר הרחב: "קְדֹשִׁים תִּהְיוּ"</b> – ויקרא י"ט פותח בציווי להיות קדושים, suggesting that the laws which follow somehow promote sanctification. How is this true of the laws of orlah? In what way do they help one become "holy"?<i><br/></i></li> |
| − | <li><b> | + | <li><b>ההקשר מיידי</b> – איסור ערלה מופיע לאחר איסור ביאה על שפחה חרופה וקודם איסורי "אכילה על הדם" וניחוש.  How does it relate to its context?  Is there any significance to its juxtaposition to these laws specifically?</li> |
<li><b>"לְהוֹסִיף לָכֶם תְּבוּאָתוֹ"</b> – The Torah does not normally promise blessings with regards to the fulfillment of individual commandments.<fn>There are many places where the Torah speaks of blessings coming for observance of mitzvot in general, but it is much rarer to find a stated reward for fulfilling a specific individual law. Two well known exceptions are the laws of honoring parents and sending away a mother bird before taking her eggs, where the Torah explicitly promises long life to those who heed those commandments.</fn> Yet, here, Hashem promises the people that observance of the law will result in an increased yield.  Why is this commandment unique in this regard?</li> | <li><b>"לְהוֹסִיף לָכֶם תְּבוּאָתוֹ"</b> – The Torah does not normally promise blessings with regards to the fulfillment of individual commandments.<fn>There are many places where the Torah speaks of blessings coming for observance of mitzvot in general, but it is much rarer to find a stated reward for fulfilling a specific individual law. Two well known exceptions are the laws of honoring parents and sending away a mother bird before taking her eggs, where the Torah explicitly promises long life to those who heed those commandments.</fn> Yet, here, Hashem promises the people that observance of the law will result in an increased yield.  Why is this commandment unique in this regard?</li> | ||
</ul> | </ul> | ||
Version as of 05:12, 27 August 2019
מטרת איסור ערלה
הקדמה
Why Wait?
ויקרא י"ט mandates two commandments related to fruit trees, דיני ערלה ונטע רבעי:
(כג) וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כׇּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עׇרְלָתוֹ אֶת פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל. (כד) וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כׇּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַי"י. (כה) וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי י"י אֱלֹהֵיכֶם.
These verses prohibit eating from the fruit born by a tree in its first three years (ערלה) and obligate one to sanctify the fruit of the fourth year's crop to Hashem (נטע רבעי).1 The concept of consecrating the first of one's produce, animals, and the like is fairly intuitive and not unique to here, but how is one to understand מצות ערלה? Why is the fruit forbidden in its first three years? Is the reasoning for the laws of orlah connected to that of neta revai or are they totally distinct?
שאלות נספות
This short passage raises several additional questions:
- "וַעֲרַלְתֶּם עׇרְלָתוֹ... יִהְיֶה לָכֶם עֲרֵלִים" – Why are the forbidden fruits referred to as orlah specifically? Elsewhere, the noun refers to a foreskin or to something which is uncircumcised.2 Is there any significance to this association?
- ההקשר הרחב: "קְדֹשִׁים תִּהְיוּ" – ויקרא י"ט פותח בציווי להיות קדושים, suggesting that the laws which follow somehow promote sanctification. How is this true of the laws of orlah? In what way do they help one become "holy"?
- ההקשר מיידי – איסור ערלה מופיע לאחר איסור ביאה על שפחה חרופה וקודם איסורי "אכילה על הדם" וניחוש. How does it relate to its context? Is there any significance to its juxtaposition to these laws specifically?
- "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ" – The Torah does not normally promise blessings with regards to the fulfillment of individual commandments.3 Yet, here, Hashem promises the people that observance of the law will result in an increased yield. Why is this commandment unique in this regard?
