Difference between revisions of "Duration of the Pre-Shemittah Blessing of the Produce/2"
m |
|||
(5 intermediate revisions by 2 users not shown) | |||
Line 16: | Line 16: | ||
Only Shemittah Followed by 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="IbnEzraVayikra25-9" data-aht="source">Vayikra 25:9</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="IbnEzraShemotSecondCommentary12-2" data-aht="source">Shemot Second Commentary 12:2</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> |
<point><b>Context</b> – This reading is supported by the location of these verses in the midst of the discussion of laws related to the Jubilee year, rather than (as might have been anticipated) after the laws of Shemittah.</point> | <point><b>Context</b> – This reading is supported by the location of these verses in the midst of the discussion of laws related to the Jubilee year, rather than (as might have been anticipated) after the laws of Shemittah.</point> | ||
<point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – This position understands the phrase "לִשְׁלֹשׁ הַשָּׁנִים" to simply mean a period of thirty-six months. In the sixth year, enough produce will be harvested to nourish the people for three full years.<fn>This position could maintain that the three years (or thirty-six months) of produce referred to in the verse stretch over four Shemittah cycle years, and include the second half of the sixth year, the entire seventh and eighth years, and the first half of the ninth year.  Most of these sources, however, imply that the three years refer to the entire seventh, eighth and ninth years.  R. Wessely explains that even though the harvest season begins earlier, the food of the sixth year is first brought into the house during Sukkot of the seventh year, and thus, first eaten then.  The advantage of this reading is that it explains the use of the definite article in the phrase "לִשְׁלֹשׁ <b>הַ</b>שָּׁנִים".  Food is provided not just for three years or or thirty-six months, but for <b>the</b> complete three years of the Shemittah cycle.</fn></point> | <point><b>"וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים"</b> – This position understands the phrase "לִשְׁלֹשׁ הַשָּׁנִים" to simply mean a period of thirty-six months. In the sixth year, enough produce will be harvested to nourish the people for three full years.<fn>This position could maintain that the three years (or thirty-six months) of produce referred to in the verse stretch over four Shemittah cycle years, and include the second half of the sixth year, the entire seventh and eighth years, and the first half of the ninth year.  Most of these sources, however, imply that the three years refer to the entire seventh, eighth and ninth years.  R. Wessely explains that even though the harvest season begins earlier, the food of the sixth year is first brought into the house during Sukkot of the seventh year, and thus, first eaten then.  The advantage of this reading is that it explains the use of the definite article in the phrase "לִשְׁלֹשׁ <b>הַ</b>שָּׁנִים".  Food is provided not just for three years or or thirty-six months, but for <b>the</b> complete three years of the Shemittah cycle.</fn></point> | ||
Line 27: | Line 27: | ||
<li>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.</li> | <li>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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – Ramban wonders why the nation would be questioning "מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת", as the crop harvested at the end of the preceding sixth year should suffice for the following seventh year, as it similarly does in any other year.<fn>See, however, the <multilink><a href="MinchatYehudaVayikra25-20" data-aht="source">Minchat Yehuda</a><a href="MinchatYehudaVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Yehuda b. Elazar" data-aht="parshan">About R. Yehuda b. Elazar</a></multilink> below that the verse is speaking about the second half of the seventh year, or R. Meir Wolf, in <multilink><a href="HaMeamerVayikra25-20" data-aht="source">HaMeamer</a><a href="HaMeamerVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Meir Wolf (HaMeamer)" data-aht="parshan">About R. Meir Wolf</a></multilink>, who suggests that the verse is referring to crops which generally cannot be stored from one year to the next.  It should be noted, though, that while these approaches could be adopted by the other approaches discussed below, they are not a viable solution for this position which assumes that there is also a Jubilee year in which there is no planting, as the verse should then have read:  "וְכִי תֹאמְרוּ מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת ובשנה השמינית".</fn>  The concern should rather be only that in the eighth and ninth years food will be scarce.  Thus, he and | + | <point><b>"מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת"</b> – Ramban wonders why the nation would be questioning "מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת", as the crop harvested at the end of the preceding sixth year should suffice for the following seventh year, as it similarly does in any other year.<fn>See, however, the <multilink><a href="MinchatYehudaVayikra25-20" data-aht="source">Minchat Yehuda</a><a href="MinchatYehudaVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Yehuda b. Elazar" data-aht="parshan">About R. Yehuda b. Elazar</a></multilink> below that the verse is speaking about the second half of the seventh year, or R. Meir Wolf, in <multilink><a href="HaMeamerVayikra25-20" data-aht="source">HaMeamer</a><a href="HaMeamerVayikra25-20" data-aht="source">Vayikra 25:20</a><a href="R. Meir Wolf (HaMeamer)" data-aht="parshan">About R. Meir Wolf</a></multilink>, who suggests that the verse is referring to crops which generally cannot be stored from one year to the next.  It should be noted, though, that while these approaches could be adopted by the other approaches discussed below, they are not a viable solution for this position which assumes that there is also a Jubilee year in which there is no planting, as the verse should then have read:  "וְכִי תֹאמְרוּ מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת ובשנה השמינית".</fn>  The concern should rather be only that in the eighth and ninth years food will be scarce.  Thus, he and others offer several possible re-interpretations of the verse:<br/> |
<ul> | <ul> | ||
− | <li>Ramban<fn>See also Hadar Zekenim, Daat Zekenim, Paneach Raza, and Abarbanel.  It is possible that this is also the intent of Sefer HaGan.</fn> suggests to interpret the verse as if its order was rearranged (מקרא מסורס) so that it reads:  "And if you say in the seventh year: 'What shall we eat [in subsequent years]'."</li> | + | <li>Ramban<fn>See also Hadar Zekenim, Daat Zekenim, Paneach Raza, and Abarbanel.  It is possible that this is also the intent of Sefer HaGan.</fn> suggests to interpret the verse as if its order was rearranged (מקרא מסורס) so that it reads:  "And if you will say in the seventh year:<fn>While other commentators could interpret that this verse is speaking of a question which might be raised by the nation in the wilderness upon receiving the laws of Shemittah, according to Ramban the verse must be describing a question which the people might ask (in a Shemittah year) only after entering and inheriting the land of Israel.  See also <a href="Nature of the Pre-Shemittah Blessing of the Produce" data-aht="page">Nature of the Pre-Shemittah Blessing of the Produce</a>.</fn> 'What shall we eat [in subsequent years]'."</li> |
− | <li>R. Bachya and Abarbanel propose to repunctuate the verse, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".‎<fn>Abarbanel points to the pausal mark of a <i>tipecha</i> (טפחא) under the phrase "מַה־נֹּאכַ֖ל" as a support for this reading.  However, he neglects to mention the <i>etnachta</i> (אתנחתא) on "הַשְּׁבִיעִ֑ת" which indicates that the words "בַּשָּׁנָה הַשְּׁבִיעִת" are connected to the "מַה־נֹּאכַ֖ל" which precedes them rather than to the "הֵן לֹא נִזְרָע" which follows them.</fn>  As such, the verse reads:  "If you say: 'What shall we eat [in subsequent years]? [After all] in the seventh year we | + | <li>R. Bachya and Abarbanel propose to repunctuate the verse, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".‎<fn>Abarbanel points to the pausal mark of a <i>tipecha</i> (טפחא) under the phrase "מַה־נֹּאכַ֖ל" as a support for this reading.  However, he neglects to mention the <i>etnachta</i> (אתנחתא) on "הַשְּׁבִיעִ֑ת" which indicates that the words "בַּשָּׁנָה הַשְּׁבִיעִת" are connected to the "מַה־נֹּאכַ֖ל" which precedes them rather than to the "הֵן לֹא נִזְרָע" which follows them.</fn>  As such, the verse reads:  "If you say: 'What shall we eat [in subsequent years]? [After all] in the seventh year we will neither sow nor harvest!?'"<fn>According to this interpretation, though, the verse really should have read:  "וְכִי תֹאמְרוּ מַה נֹּאכַל, הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת תְּבוּאָתֵנוּ בַּשָּׁנָה הַשְּׁבִיעִת [ובשנה השמינית]".</fn></li> |
− | <li>R. Wessely posits that the people are asking:  "How will we eat [with peace of mind] in the seventh year knowing that we will | + | <li>R. Wessely posits that the people are asking:  "How will we eat [with peace of mind] in the seventh year, knowing that we will neither sow nor gather [in the seventh year for subsequent years]?</li> |
</ul></point> | </ul></point> | ||
<point><b>Rosh HaShanah</b> – This approach assumes (like the <multilink><a href="MishnaRoshHaShanah1-1" data-aht="source">Mishna Rosh HaShanah</a><a href="MishnaRoshHaShanah1-1" data-aht="source">Rosh HaShanah 1:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>) that the first of Tishrei serves as the "Rosh HaShanah" for the Shemittah and Yovel years.<fn>Cf. the Karaite position below.</fn>  This is supported by the Torah's ordering of the Shemittah and Yovel prohibitions (sowing precedes reaping) and the command to sound the shofar on Yom HaKippurim of the Jubilee year (which presumably occurs at the beginning, rather than in the middle of the year).<fn>See below for Ibn Ezra's polemic against the Karaite position.</fn><br/>While this may come as no surprise to the modern reader for whom it is ingrained that "Rosh HaShanah" is celebrated at the beginning of Tishrei, it is noteworthy that nowhere does the Torah state explicitly that the first of Tishrei should be considered a New Year.<fn>The only place in Tanakh where the phrase "רֹאשׁ הַשָּׁנָה" appears is <a href="Yechezkel40-1" data-aht="source">Yechezkel 40:1</a>. As it is followed by the date "on the tenth of the month", <a href="BavliArakhin12a" data-aht="source">Bavli Arakhin 12a</a> concludes that it is referring to Yom HaKippurim in Tishrei of the Jubilee year when "the new year is on the tenth of the month" (as opposed to regular years when Rosh HaShanah is the first of Tishrei).  <multilink><a href="REliezerofBeaugencyYechezkel40-1" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYechezkel40-1" data-aht="source">Yechezkel 40:1</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink>, however, maintains that, according to the simple reading of this verse, the phrase "רֹאשׁ הַשָּׁנָה" refers to Nisan, the month which comes at the beginning of the year.</fn>  Tishrei is always referred to as the "seventh month", and not the first month.  Indeed, it is possible that what compelled the Rabbinic bestowing of the title of "ראש השנה" upon the first of Tishrei was, not any of the verses which discuss the character of the first of Tishrei itself, but rather these very laws of Shemittah and Yovel.</point> | <point><b>Rosh HaShanah</b> – This approach assumes (like the <multilink><a href="MishnaRoshHaShanah1-1" data-aht="source">Mishna Rosh HaShanah</a><a href="MishnaRoshHaShanah1-1" data-aht="source">Rosh HaShanah 1:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>) that the first of Tishrei serves as the "Rosh HaShanah" for the Shemittah and Yovel years.<fn>Cf. the Karaite position below.</fn>  This is supported by the Torah's ordering of the Shemittah and Yovel prohibitions (sowing precedes reaping) and the command to sound the shofar on Yom HaKippurim of the Jubilee year (which presumably occurs at the beginning, rather than in the middle of the year).<fn>See below for Ibn Ezra's polemic against the Karaite position.</fn><br/>While this may come as no surprise to the modern reader for whom it is ingrained that "Rosh HaShanah" is celebrated at the beginning of Tishrei, it is noteworthy that nowhere does the Torah state explicitly that the first of Tishrei should be considered a New Year.<fn>The only place in Tanakh where the phrase "רֹאשׁ הַשָּׁנָה" appears is <a href="Yechezkel40-1" data-aht="source">Yechezkel 40:1</a>. As it is followed by the date "on the tenth of the month", <a href="BavliArakhin12a" data-aht="source">Bavli Arakhin 12a</a> concludes that it is referring to Yom HaKippurim in Tishrei of the Jubilee year when "the new year is on the tenth of the month" (as opposed to regular years when Rosh HaShanah is the first of Tishrei).  <multilink><a href="REliezerofBeaugencyYechezkel40-1" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYechezkel40-1" data-aht="source">Yechezkel 40:1</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink>, however, maintains that, according to the simple reading of this verse, the phrase "רֹאשׁ הַשָּׁנָה" refers to Nisan, the month which comes at the beginning of the year.</fn>  Tishrei is always referred to as the "seventh month", and not the first month.  Indeed, it is possible that what compelled the Rabbinic bestowing of the title of "ראש השנה" upon the first of Tishrei was, not any of the verses which discuss the character of the first of Tishrei itself, but rather these very laws of Shemittah and Yovel.</point> | ||
Line 37: | Line 37: | ||
<opinion>All Shemittah Years | <opinion>All Shemittah Years | ||
<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, and 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> | <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, and 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="IbnEzraVayikra25-9" data-aht="source">Vayikra 25:9</a><a href="IbnEzraVayikra25-20-22" data-aht="source">Vayikra 25:20-22</a><a href="IbnEzraShemotSecondCommentary12-2" data-aht="source">Shemot Second Commentary 12:2</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>Shemittah Year begins in Nisan</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.  Unfortunately, regarding the question of how the Shemittah year was observed in Qumran (from Tishrei or Nisan), we have little information, as surprisingly very few Qumran texts relate to the laws of Shemittah and Yovel.  See יונתן בן דב, "מחזורי השמיטה והיובל בקומראן ויחסם אל השנה בת 364 ימים", מגילות ה'-ו' (תשס"ח): 53 who attempts to prove from fragmentary texts in 1Q22 and 11Q13 that the Shemittah year began in Tishrei.  In contrast, see D. Dimant, "Between Sectarian and Non-Sectarian : the Case of the <i>Apocryphon of Joshua</i>", in E. G. Chazon, D. Dimant & R. A. Clements (eds.), Reworking the Bible: Apocryphal and Related Texts at Qumran (STDJ 58), Leiden 2005: 111-112, who attempts to glean from 4Q379 that the Shemittah year began in Nisan.  At this point, it would appear that additional evidence is required.</fn> and it begins in Nisan, as stated in the verse "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה".  They note that it is difficult to find any evidence in Torah for the notion that the first of Tishrei is a Rosh HaShanah.<fn>See above for the discussion and notes regarding the Rabbinic approach.</fn>  As such, according to some Karaites, both Shemittah and Yovel begin in Nisan.  <multilink><a href=" | + | <point><b>Shemittah Year begins in Nisan</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.  Unfortunately, regarding the question of how the Shemittah year was observed in Qumran (from Tishrei or Nisan), we have little information, as surprisingly very few Qumran texts relate to the laws of Shemittah and Yovel.  See יונתן בן דב, "מחזורי השמיטה והיובל בקומראן ויחסם אל השנה בת 364 ימים", מגילות ה'-ו' (תשס"ח): 53 who attempts to prove from fragmentary texts in 1Q22 and 11Q13 that the Shemittah year began in Tishrei.  In contrast, see D. Dimant, "Between Sectarian and Non-Sectarian : the Case of the <i>Apocryphon of Joshua</i>", in E. G. Chazon, D. Dimant & R. A. Clements (eds.), Reworking the Bible: Apocryphal and Related Texts at Qumran (STDJ 58), Leiden 2005: 111-112, who attempts to glean from 4Q379 that the Shemittah year began in Nisan.  At this point, it would appear that additional evidence is required.</fn> and it begins in Nisan, as stated in the verse "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה".  They note that it is difficult to find any evidence in Torah for the notion that the first of Tishrei is a Rosh HaShanah.<fn>See above for the discussion and notes regarding the Rabbinic approach.</fn>  As such, according to some Karaites, both Shemittah and Yovel begin in Nisan.  <multilink><a href="IbnEzraShemotSecondCommentary12-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra25-9" data-aht="source">Vayikra 25:9</a><a href="IbnEzraShemotSecondCommentary12-2" data-aht="source">Shemot Second Commentary 12:2</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 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>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 on Yom HaKippurim, suggesting that the year begins in Tishrei.</li> | <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, Ibn Ezra points to the order of the nation's words " | + | <li>In addition, Hashem commands that the Hakhel ceremony take place Sukkot of the Shemittah year, which Ibn Ezra claims makes sense only if Sukkot (and not Nisan) is the beginning of the year.  Since the Hakhel ceremony is meant to open a year of learning, it is done when the Shemittah year starts.<fn>In contrast to Bavli Sota 41a which maintains that the ceremony of Hakhel took place at the end of the Shemittah year, on Sukkot of the eighth year, Ibn Ezra assumes that it was held in the beginning of the Shemittah year, as per the phrase "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת".  For elaboration see <a href="Purpose of Hakhel" data-aht="page">Purpose of Hakhel</a>.</fn></li> |
+ | <li>Finally, Ibn Ezra points to the order of the nation's words "לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ" 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 in Nisan at the onset of the seventh year they are unable to harvest the food planted in the sixth year.<fn>According to all Rabbinic approaches, since the Shemittah year begins in Tishrei, almost all food planted in the sixth year can be harvested before the Shemittah year begins.  But since this Karaite approach begins the Shemittah year in Nisan (at the beginning of the harvest season), there is no opportunity to harvest the produce 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, in the knowledge 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>"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 all Rabbinic approaches, since the Shemittah year begins in Tishrei, almost all food planted in the sixth year can be harvested before the Shemittah year begins.  But since this Karaite approach begins the Shemittah year in Nisan (at the beginning of the harvest season), there is no opportunity to harvest the produce 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, in the knowledge 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> | ||
Line 50: | Line 51: | ||
<point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This verse presents no problem for this position, as crops are planted in the second half of the eighth year.</point> | <point><b>"וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת"</b> – This verse presents no problem for this position, as crops are planted in the second half of the eighth year.</point> | ||
<point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת עַד בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן"</b> – According to this position, this verse means that the old grain will be eaten until (עד ולא עד בכלל) the ninth year, at which point the grains planted in the eighth year can be harvested ("עַד בּוֹא תְּבוּאָתָהּ" means until the harvest at the beginning of the ninth year of the grains sown in the eighth year.)</point> | <point><b>"עַד הַשָּׁנָה הַתְּשִׁיעִת עַד בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן"</b> – According to this position, this verse means that the old grain will be eaten until (עד ולא עד בכלל) the ninth year, at which point the grains planted in the eighth year can be harvested ("עַד בּוֹא תְּבוּאָתָהּ" means until the harvest at the beginning of the ninth year of the grains sown in the eighth year.)</point> | ||
− | <point><b>Economic difficulties</b> – According to this approach, in every Shemittah cycle, the command imposes a huge economic burden on the people, as there are two full years with nothing to reap.  | + | <point><b>Economic difficulties</b> – According to this approach, in every Shemittah cycle, the command imposes a huge economic burden on the people, as there are two full years with nothing to reap.  And as Ibn Ezra notes, cases in which Yovel follows Shemittah would be almost unbearably difficult, with three consecutive harvest-free years.  Arguably, this would be an almost impossible commandment to fulfill.</point> |
<point><b>Context</b> – This approach does not explain why these verses interrupt a series of laws that relate to the Jubilee year rather than being placed amidst the discussion of the Shemittah year.  It could perhaps adopt a variation of R. D"Z Hoffmann's approach below.</point> | <point><b>Context</b> – This approach does not explain why these verses interrupt a series of laws that relate to the Jubilee year rather than being placed amidst the discussion of the Shemittah year.  It could perhaps adopt a variation of R. D"Z Hoffmann's approach below.</point> | ||
</opinion> | </opinion> |
Latest revision as of 00:32, 9 July 2017
Duration of the 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. One opinion in the Sifra explains that this is necessary because the verses are speaking of the exceptional scenario of the seventh Shemittah cycle in which the Sabbatical year is followed by the 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 full three year blessing is required. It claims that the Sabbatical year begins in Nisan with the reaping season, which results in two consecutive years without a harvest.
Others reinterpret the phrase "לִשְׁלֹשׁ הַשָּׁנִים" and claim that, in reality, Hashem is promising only two years' worth of food. Rashi explains that the produce will nourish the people during parts of three different years of the Shemittah cycle, i.e. the second half of the sixth year, the entire seventh year, and the first half of the eighth year. Alternatively, Rashbam posits that the sixth year's harvest will provide food for the sixth and seventh years, as well as the seeds needed to sow the land in the eighth 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. Wessely4 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.5 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.
- Ramban7 suggests to interpret the verse as if its order was rearranged (מקרא מסורס) so that it reads: "And if you will say in the seventh year:8 'What shall we eat [in subsequent years]'."
- R. Bachya and Abarbanel propose to repunctuate the verse, placing a pause after the words, "מַה נֹּאכַל" rather than after "בַּשָּׁנָה הַשְּׁבִיעִת".9 As such, the verse reads: "If you say: 'What shall we eat [in subsequent years]? [After all] in the seventh year we will neither sow nor harvest!?'"10
- R. Wessely posits that the people are asking: "How will we eat [with peace of mind] in the seventh year, knowing that we will neither sow nor gather [in the seventh year for subsequent years]?
While this may come as no surprise to the modern reader for whom it is ingrained that "Rosh HaShanah" is celebrated at the beginning of Tishrei, it is noteworthy that nowhere does the Torah state explicitly that the first of Tishrei should be considered a New Year.13 Tishrei is always referred to as the "seventh month", and not the first month. Indeed, it is possible that what compelled the Rabbinic bestowing of the title of "ראש השנה" upon the first of Tishrei was, not any of the verses which discuss the character of the first of Tishrei itself, but rather these very laws of Shemittah and Yovel.
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, and 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",17 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.
- In addition, Hashem commands that the Hakhel ceremony take place Sukkot of the Shemittah year, which Ibn Ezra claims makes sense only if Sukkot (and not Nisan) is the beginning of the year. Since the Hakhel ceremony is meant to open a year of learning, it is done when the Shemittah year starts.18
- Finally, Ibn Ezra points to the order of the nation's words "לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ" to prove that, in the Sabbatical year, planting precedes sowing, in contrast to the claims of the Karaites.
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, there is some produce that is not yet been brought into the house until Sukkot of the ninth year.28 According to him, "עַד בּוֹא תְּבוּאָתָהּ" refers not to the harvest (קציר) of the eighth year but to its gathering (אסיף) into the home.
- Netziv, instead, suggests that the verse is simply saying that even though it is unnecessary, the harvest will be abundant enough to last until the ninth year.29
- 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.30 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 apart 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 not only food for two full years but also the seeds needed to sow the land for the third year.