Difference between revisions of "Purpose of Orlah/2"
m |
m |
||
Line 26: | Line 26: | ||
<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> – Ramban, following <multilink><a href="RashiVayikra19-23-25" data-aht="source">Rashi</a><a href="RashiVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, assumes that the root "ערל" means "sealed" or "closed". Ramban suggests that since Tanakh uses the root "פתח" to describe a fruit's first appearance on a tree, when Hashem wanted to forbid these fruit he uses the opposite term, "closed." The first three years worth of fruit are as if closed, as if the tree had not born them.</point> |
</opinion> | </opinion> | ||
</category> | </category> | ||
Line 33: | Line 33: | ||
<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> | ||
− | <point><b>Meaning of "ערלה"</b> – | + | <point><b>Meaning of "ערלה"</b> – This position might suggest that the verse intentionally uses the root "ערל" (rather than a synonym) since the word has a negative connotation in Tanakh, thereby implying that these fruit are inherently negative at this stage. [See <multilink><a href="IbnEzraVayikra19-23-25" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra19-23-25" data-aht="source">Vayikra 19:23-25</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> who writes, "שהוא הפרי חשוב כערלה, שהיא מזקת ולא תועיל".]</point> |
<point><b>Biblical parallels</b> – Ramban compares the mitzvah to the laws of kashrut, which he similarly suggests were instituted for health reasons.</point> | <point><b>Biblical parallels</b> – Ramban compares the mitzvah to the laws of kashrut, which he similarly suggests were instituted for health reasons.</point> | ||
<point><b>Context of holiness</b> – <p>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.</p></point> | <point><b>Context of holiness</b> – <p>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.</p></point> |
Version as of 04:06, 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.