Difference between revisions of "Purpose of Orlah/2"
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<point><b>Connection to נטע רבעי</b> – 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.</point> | <point><b>Connection to נטע רבעי</b> – 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.</point> | ||
<point><b>Meaning of "ערלה"</b> – The word "ערלה" elsewhere in Tanakh refers to a foreskin, and the word ערלים is used to describe those who are uncircumcised and not part of the Jewish faith.  As such, it is possible that by choosing specifically this root in forbidding the fruit, the Torah is subtly reminding the people not to engage in foreign, idolatrous rites. They need to distance themselves from that which is "ערלה", from that which is markedly not-Jewish.</point> | <point><b>Meaning of "ערלה"</b> – The word "ערלה" elsewhere in Tanakh refers to a foreskin, and the word ערלים is used to describe those who are uncircumcised and not part of the Jewish faith.  As such, it is possible that by choosing specifically this root in forbidding the fruit, the Torah is subtly reminding the people not to engage in foreign, idolatrous rites. They need to distance themselves from that which is "ערלה", from that which is markedly not-Jewish.</point> | ||
− | <point><b>Context</b> – 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.<fn>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 there is nothing inherent in these actions which need make one posit such a  connection. Rambam goes further to suggest that the laws of כלאים (crossbreeding)  and שאטנז ( | + | <point><b>Context</b> – 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.<fn>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 there is nothing inherent in these actions which need make one posit such a  connection. Rambam goes further to suggest that the laws of כלאים (crossbreeding)  and שאטנז (prohibited mixtures) are also a reaction to idolatry.</fn></point> |
<point><b>Biblical Parallels</b> – The Rambam is consistent in viewing many laws throughout Torah as being aimed at distancing the nation from idolatrous customs.</point> | <point><b>Biblical Parallels</b> – The Rambam is consistent in viewing many laws throughout Torah as being aimed at distancing the nation from idolatrous customs.</point> | ||
<point><b>The blessing: "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ"</b> – 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.</point> | <point><b>The blessing: "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ"</b> – 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.</point> | ||
</opinion> | </opinion> | ||
<opinion>Recognition of Hashem | <opinion>Recognition of Hashem | ||
− | <p>The commandment is intended to promote recognition of Hashem as | + | <p>The commandment is intended to promote recognition of Hashem as Creator 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 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>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> | + | <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>R. D"Z Hoffmann questions this approach on this basis, claiming that there needs to be a reason for the commandment of "ערלה" which is not dependent on that of "נטע רבעי". He points out that the verse actively commands "וַעֲרַלְתֶּם עׇרְלָתוֹ", suggesting that there is something inherently worthwhile in actively refraining from the fruit.</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> | + | <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>Ralbag suggests that the fourth year's fruit is termed "קֹדֶשׁ הִלּוּלִים לַי"י" because we are meant to come to the Mikdash and praise Hashem for what He has granted us.</fn></point> |
− | <point><b>Context</b> – The placement of the | + | <point><b>Context</b> – The placement of the commandment 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 "<b>קֹדֶשׁ</b> 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>It should be noted, though, that it is very difficult to figure out the logic of the ordering of many of the laws of the chapter, and so this is not necessarily more of a question on this approach than on some of the others. See N. Leibowitz, Iyyunim in Sefer Vayikra (Jerusalem, 1986): 231-232 who points out that commentators throughout the ages have attempted to explain the logic of the chapter's arrangement, but usually to no avail. She suggests that maybe the lack of logical order is intentional, lest anyone conclude that a commandment's placement in the list is an indicator of its importance or lack thereof.</fn></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,<fn>See Shir HaShirim 7:13, "נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים".</fn> 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> | <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,<fn>See Shir HaShirim 7:13, "נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים".</fn> 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> |
Version as of 13:28, 19 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 Creator 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.
Lesson in Self-Control
Abstaining from eating of the tree's fruit is an important lesson in self restraint.