Purpose of Orlah/2

Purpose of Orlah

Exegetical Approaches

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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.

Sources:Rambam Moreh Nevukhim3 37About Rambam Moreh Nevukhim, RambanVayikra 19:23-25About R. Moshe b. Nachman #3, AbarbanelVayikra 19:23About R. Yitzchak Abarbanel

Idolator's customs – The Rambam suggests that people in surrounding nations would engage in various magical rites to accelerate the pace at which their trees would bear fruit.  When the fruit appeared they would then bring of it to the gods in whose name the magical rites had been performed.  To prevent people from imitating these rites, Hashem prohibited benefiting from any fruit grown in the tree's first three years, ensuring that there would be no need for anyone to try and hasten the fruit's production.

Connection to נטע רבעי – This commandment, too, constitutes a reaction to these foreign practices.  In contrast to the surrounding cultures who brought of the fruit to their idols, Hashem mandates that we bring the fourth year's fruit to Hashem.

Meaning of "ערלה"

Context – This understanding of the law might be supported by the fact that the prohibitions which follow this one similarly relate to magical and idolatrous practices, banning divination and necromancy.¹

Biblical Parallels – The Rambam is consistent in viewing many laws throughout Torah as being aimed at distancing the nation form idolatrous customs.

The blessing: "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ" – Hashem's promise of extra produce might serve as an incentive to keep the obligation and counter the desire to hasten a tree's production.  Hashem promises that if one does not attempt to have the tree bear fruit prematurely, Hashem will ensure that more fruit will be produced later; as such, there is nothing to be lost by heeding the directive, only what to be gained.

Health Benefits

The law is intended to preserve the health of the Children of Israel. Since the fruit that a tree bears in its first three years is harmful and detrimental to one's health, Hashem prohibited its consumption.

Sources:RambanVayikra 19:23-25About R. Moshe b. Nachman #2, Sefer HaChinkuh,

Connection to נטע רבעי – 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.

Meaning of "ערלה" – Ramban, following Rashi, assumes that the word means "closed".  Ramban suggests that since Tanakh uses the root "פתח" to describe a fruit's first appearance on a tree,² 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. One might add that perhaps the verse intentionally uses the root "ערל" (rather than a synonym) since the word has a negative connotation in Tanakh, and implies that these fruit are inherently negative at this stage.

Biblical parallels – Ramban compares the mitzvah to the laws of kashrut, which he similarly suggests were instituted for health reasons.

Context of holiness –

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.

Can laws be utilitarian in nature?

The blessing: "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ"

Spiritual Benefits

Recognition of Hashem

Sources:R. Yosef Bekhor ShorVayikra 19:23-25About R. Yosef Bekhor Shor, ChizkuniVayikra 19:23About R. Chizkiyah b. Manoach, RambanVayikra 19:23-25About R. Moshe b. Nachman #1, RalbagVayikra 19:23-25About R. Levi b. Gershom, R. David Zvi HoffmannVayikra 19:23-25About R. David Zvi Hoffmann

Biblical parallels

Self-Control

Sources:R. S.R. HirschVayikra 19:23-25About R. Samson Raphael Hirsch, ?R. David Zvi HoffmannVayikra 19:23-25About R. David Zvi Hoffmann

¹ The other prohibitions listed, such as not cutting certain portions of one's hair and not making a tattoo, have been understood to relate to idolatrous rites as well, even though this is not explicit in the text.

² See Shir HaShirim 7:13, "נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים".