Difference between revisions of "Purpose of Orlah/2"
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<category>Spiritual Benefits | <category>Spiritual Benefits | ||
− | <p>The commandment of Orlah was instituted for its spiritual benefits.  This approach subdivides, with some focusing on the</p> | + | <p>The commandment of Orlah was instituted for its spiritual benefits.  This approach subdivides, with some focusing on how it serves to distance the nation from idolatrous rites and others on how it brings one to recognize Hashem.</p> |
<opinion>Distancing from Idolatry | <opinion>Distancing from Idolatry | ||
<p>The prohibition to eat of the fruit of a tree in its first three years is meant to keep the nation from imitating idolatrous practices.</p> | <p>The prohibition to eat of the fruit of a tree in its first three years is meant to keep the nation from imitating idolatrous practices.</p> | ||
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</opinion> | </opinion> | ||
<opinion>Recognition of Hashem | <opinion>Recognition of Hashem | ||
+ | <p>The commandment is intended to promote recognition of Hashem as the true owner of all, and to thank Him for His blessings.</p> | ||
<mekorot><multilink><a href="RYosefBekhorShorVayikra19-23-25" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="ChizkuniVayikra19-23" data-aht="source">Chizkuni</a><a href="ChizkuniVayikra19-23" data-aht="source">Vayikra 19:23</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RambanVayikra19-23-25" data-aht="source">Ramban</a><a href="RambanVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #1, <multilink><a href="RalbagVayikra19-23-25" data-aht="source">Ralbag</a><a href="RalbagVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,</mekorot> | <mekorot><multilink><a href="RYosefBekhorShorVayikra19-23-25" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="ChizkuniVayikra19-23" data-aht="source">Chizkuni</a><a href="ChizkuniVayikra19-23" data-aht="source">Vayikra 19:23</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RambanVayikra19-23-25" data-aht="source">Ramban</a><a href="RambanVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #1, <multilink><a href="RalbagVayikra19-23-25" data-aht="source">Ralbag</a><a href="RalbagVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,</mekorot> | ||
− | <point><b>Why is the fruit off-limits?</b> These sources suggest that the fruit is off-limits because one cannot eat of one's fruit until it has first been given to Hashem. Yet, the first three year's worth of fruit tend to be of poor quality, not worthy of a Divine gift.  As such one can only bring of the fourth year's yield to God and any fruit grown beforehand is banned from human benefit.</point> | + | <point><b>Why is the fruit off-limits?</b> These sources suggest that the fruit is off-limits because one cannot eat of one's fruit until it has first been given to Hashem in recognition of His role in providing them. Yet, the first three year's worth of fruit tend to be of poor quality, not worthy of a Divine gift.  As such one can only bring of the fourth year's yield to God and any fruit grown beforehand is banned from human benefit.</point> |
<point><b>Connection to נטע רבעי</b> – This approach views the commandment of ערלה as being secondary to the mitzvah of נטע רבעי, only mandated to ensure proper observance of the latter.<fn><sup id="reffn4" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn4">4</a></sup></fn></point> | <point><b>Connection to נטע רבעי</b> – This approach views the commandment of ערלה as being secondary to the mitzvah of נטע רבעי, only mandated to ensure proper observance of the latter.<fn><sup id="reffn4" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn4">4</a></sup></fn></point> | ||
− | <point><b>Biblical parallels</b> – The two laws are similar to the laws of first-born animals (בכור) and fruits (בכורים) which are all consecrated to Hashem in recognition that all belongs to Him and that any good one has is bestowed upon him by God. Before partaking of any "first fruits" it is necessary to first thank Hashem.<fn><sup id="reffn5" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn5">5</a></sup></fn></point> | + | <point><b>Biblical parallels</b> – The two laws are similar to the laws of first-born animals (בכור) and fruits (בכורים) which are all consecrated to Hashem in recognition that all belongs to Him and that any good one has, is bestowed upon him by God. Before partaking of any "first fruits" it is necessary to first thank Hashem.<fn><sup id="reffn5" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn5">5</a></sup></fn></point> |
<point><b>Context</b> – The placement of the mitzvah within a list of laws regarding holiness is expected, as these first fruits are consecrated to Hashem, and the fourth year's fruit is even referred to as "קֹדֶשׁ הִלּוּלִים לַי"י". It is not clear, however, why it follows a law of a forbidden sexual union and precedes the prohibition against "eating on blood" specifically.<fn><sup id="reffn6" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn6">6</a></sup></fn></point> | <point><b>Context</b> – The placement of the mitzvah within a list of laws regarding holiness is expected, as these first fruits are consecrated to Hashem, and the fourth year's fruit is even referred to as "קֹדֶשׁ הִלּוּלִים לַי"י". It is not clear, however, why it follows a law of a forbidden sexual union and precedes the prohibition against "eating on blood" specifically.<fn><sup id="reffn6" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn6">6</a></sup></fn></point> | ||
<point><b>Meaning of ערלה</b></point> | <point><b>Meaning of ערלה</b></point> | ||
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</category> | </category> | ||
<category>Health Benefits | <category>Health Benefits | ||
− | <p>The law | + | <p>The law serves to preserve the health of the Children of Israel. Since the fruit that a tree bears in its first three years is detrimental to one's health, Hashem prohibited its consumption.</p> |
<mekorot><multilink><a href="RambanVayikra19-23-25" data-aht="source">Ramban</a><a href="RambanVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2, Sefer HaChinkuh,</mekorot> | <mekorot><multilink><a href="RambanVayikra19-23-25" data-aht="source">Ramban</a><a href="RambanVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2, Sefer HaChinkuh,</mekorot> | ||
<point><b>Connection to נטע רבעי</b> – According to this position the two mitzvot have different reasons and are only connected in that both dictate what to do with the initial fruit born by a tree.  "נטע רבעי" is similar to the mitzvah of בכורים, the first fruits which are dedicated to Hashem in recognition of Him as Creator.</point> | <point><b>Connection to נטע רבעי</b> – According to this position the two mitzvot have different reasons and are only connected in that both dictate what to do with the initial fruit born by a tree.  "נטע רבעי" is similar to the mitzvah of בכורים, the first fruits which are dedicated to Hashem in recognition of Him as Creator.</point> |
Version as of 03:50, 17 January 2019
Purpose of Orlah
Exegetical Approaches
Spiritual Benefits
The commandment of Orlah was instituted for its spiritual benefits. This approach subdivides, with some focusing on how it serves to distance the nation from idolatrous rites and others on how it brings one to recognize Hashem.
Distancing from Idolatry
The prohibition to eat of the fruit of a tree in its first three years is meant to keep the nation from imitating idolatrous practices.
Recognition of Hashem
The commandment is intended to promote recognition of Hashem as the true owner of all, and to thank Him for His blessings.
Health Benefits
The law serves to preserve the health of the Children of Israel. Since the fruit that a tree bears in its first three years is detrimental to one's health, Hashem prohibited its consumption.
Since holiness implies separation; any law which requires one to separate from something might relate to "holiness". As such, these laws, even if instituted for purely practical purposes, fit nicely into the chapter.